THIEN PHUC

BUDDHIST
DICTIONARY
ENGLISH-VIETNAMESE
ANH-VIET
VOLUME IV (G-K)

TO NH MINH ANG QUANG

3010 W. HARVARD STREET
SANTA ANA, CA 92704 USA
TEL & FAX: (714) 437-9511
 1878

Copyright 2007 by Ngoc Tran. All rights reserved.

No part of this work may be reproduced or transmitted in any form or by any means,
electronic or mechanical, including photocopying and recording, or by any
information storage or retrieval system without the prior written permission of the
author, except for the inclusion of brief quotations. However, staff members of
Vietnamese temples who want to reprint this work for the benefit of teaching of the
Buddhadharma, please contact Minh Dang Quang Patriarchal Temple at (714) 895-
1218.
 1879

INTRODUCTION

Mr. Ngoc Tran has assembled and defined in this dictionary words and terms which are
authentic and traceable to the original canonical sources. He has spent almost two decades
reading and studying voluminous Buddhist material and in writing this book. He has
arranged this text of over 5,000 pages, in Vietnamese and English, in a manner
understandable to the average reader and student of Buddhism.
In the myriad of documents, books and records of the Buddhas talks, there are no
words written by the enlightened one called Sakyamuni Buddha during his forty-five years
of walking and teaching in northeast India. He spoke his messages of living a life of loving-
kindness and compassion to kings, high intellectuals and the poor and ignorant, and their
gaining the wisdom to achieve salvation from the rounds of birth and death, and for each
person to lead others to achieve that wisdom. Texts written in the Pali and Sanskrit
languages purport to contain the teachings of this Sixth Century, Before Common Era
(B.C.) Indian enlightened one.
The author, Ngoc Tran, is a meticulous researcher in the literary sense. His exploration
into ancient Sanskrit and Chinese references was demanded of him in compiling this
dictionary. Tran has reached back into reliable texts translated from the Agamas in Sanskrit
and the Nikaya in Pali. He is a serious Buddhist devotee, householder and one who
practices his religion to the extent which he lives it with happiness and serious simplicity.
The reader who already has some knowledge of the Buddhist doctrine will find herein
definitions which can further improve her/his understanding. As with any literary work of
this nature, the primary objective of the author is to be concise, yet thorough and steer
away from the pedantic. The middle path is, of course, to define a complex system such as
Buddhism in terms appealing and understandable to the novice as well as those highly
informed. Trans technique of both style and content accomplish this, I believe, in all
respects.
The style of this authors descriptions temper the material content in such a balanced
fashion to remove any questionable conflicts which are known to the Enlightened Ones
teaching. This authors definitions are factual and need no further details to exemplify or
extend meanings to be understood. The descriptions are arranged in a well-ordered
fashion, linking the factual, down-to-earth meanings common-place in Buddhist doctrine.
The author explains those collected beliefs of the Buddha as found in the Sutras
(Canonic body) and the liturgically accepted comments (the Sastras), covering firstly the
profound points of view of human life. Mr. Tran describes the Buddhas training as a yogi
with his teachers, his marvelous transition to enlightenment and the lessons on The
 1880

Middle Way to his firsts five disciples(Turning the Dharma Wheel in Deer Park, directly
after his enlightenment.)
The doctrines to be understood by every seeker of this great religion are described
clearly, with documentation referring to original Pali and Sanskrit written records. The
reader finds herself/himself immersed in the profound descriptions of the Buddhas
fundamental teachings, e.g. The Eightfold Path, Four Noble Truths, Prajna Paramita (Six
Ways to Wisdom), Karma, re-birth, Nirvana, Conditioned Beginnings, the Doctrine of No-
Soul and the Settingup of Mindfulness.
The factors of style and content which set this work above other like texts, are terms
first defined in Vietnamese with English immediately following. I personally find this
helpful in describing the phrases I use in my Dharma talks I give at my pagoda. This
publication will be a great help to those many Vietnamese in temples in the United States
at lectures and study groups in order to have a better understanding of the Dharma.
My personal congratulations go to Ngoc Tran for this product of his laborious, detailed
and extensive work in giving us critical descriptions and highlighting details of the beliefs,
teachings and practices of Sakyamuni Buddha.

Most Venerable Thich An-Hue

Dr. Claude Ware, Ph.D.
25 June 2007
 1881

LI GII THIEU

Ong Thien Phuc Tran Ngoc a thu thap va nh ngha trong bo t ien nay nhng t ng
Phat Giao chnh thong co the c tm thay trong cac nguon kinh ien nguyen thuy. Trong
gan hai thap nien ong a day cong hoc hoi va nghien cu hau het kinh ien Phat giao e viet
nen bo sach nay. Ong a sap xep trong bo sach day tren 5.000 trang vi hai ngon ng Anh va
Viet bang mot phng cach that de hieu vi oc gia va sinh vien Phat giao trung bnh.
Trong vo so tai lieu, sach v va nhng ghi chep ve nhng bai thuyet giang cua c Phat,
khong co mot ch nao c chnh ang Giac Ngo Thch Ca Mau Ni viet lai trong suot 45
nam chu du hoang hoa cua Ngai tren khap mien ong Bac An o. Ngai ch n thuan thuyet
giang va gi nhng thong iep ve cuoc song t bi en cac v quoc vng, cac thc gia, va
en ca nhng ngi cung inh ngu muoi e ho co c cai tr tue giai thoat khoi vong luan
hoi sanh t, cung nh cho tng ngi mot co c kha nang dan dat ngi khac at c tr
tue. Nhng sach v Phat giao c viet bang tieng Nam Phan va Bac Phan eu c viet vi
noi dung cha ng nhng li day cua ang Giac Ngo vao the ky th 6 trc Tay Lch.
Noi theo ngha van hoc, tac gia Thien Phuc Tran Ngoc la mot nha nghien cu that t m.
S nghien cu ve nhng co ng Nam Phan, Bac Phan va Han ng la mot oi hoi phai co khi
viet bo T ien Phat Hoc Anh-Anh-Viet nay. Tac gia Thien Phuc Tran Ngoc a tm en
nhng van ban rat ang tin cay c dch ra t nhng bo kinh A Ham t tieng Bac Phan va
nhng bo kinh khac c viet bang tieng Nam Phan. Tac gia Thien Phuc Tran Ngoc la mot
Phat t thuan thanh va nghiem tuc, ngi a tu tap va song vi nhng giao thuyet cua c
Phat vi s bnh d ma hanh phuc va nghiem tuc.
Vi oc gia a co mot t kien thc ve Phat giao se tm thay trong bo t ien nay nhng
nh ngha co the lam tang them kien thc cho chnh mnh. Cung nh vi bat c tac pham
van hoc nao, muc tieu chnh cua tac gia la viet lai nhng giao thuyet cua c Phat that chnh
xac, that ay u, va tranh xa loi viet mo pham mot cach kho khan. D nhien con ng Trung
ao phai c dung e dien ta mot he thong phc tap ve Phat giao e lam de hieu cho ca
nhng ngi s c lan nhng ngi a hieu biet nhieu ve Phat giao. Toi tin ve moi kha
canh, ve ca the cach lan noi dung, tac gia Thien Phuc Tran Ngoc a at c ky thuat dien
at nay.
Phng cach dien ta cua tac gia Thien Phuc Tran Ngoc ve noi dung cua tai lieu that quan
bnh en noi khong con van e g na e thac mac ve nhng giao thuyet cua ang Giac
Ngo. Nhng nh ngha cua tac gia thng da tren s kien that va khong can them that chi
tiet hay th du, hay giang bay them ve ngha ly e c de hieu. Sach c sap xep co th
t, lien ket s kien en tan goc re, hay nhng cham ngon bnh thng ve giao ly.
Tac gia giai thch ve nhng tn ieu su tap c t nhng li day cua c Phat c tm
thay trong cac kinh ien va nhng luan ien a c chap nhan, bao trum nhng quan iem
tham sau cua Phat giao ve nhan sinh quan. T nhng giang giai o tac gia Thien Phuc Tran
Ngoc a viet ve s tu tap cua c Phat vi cac bac thay, s chuyen tiep ky tnh en giac ngo
va nhng bai hoc ve Trung ao cho nam v e t au tien cua Ngai (Chuyen Phap Luan
trong Vn Loc Uyen ngay khi Ngai va giac ngo).
 1882

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

Hoa Thng Thch An Hue

Tien S Claude Ware, Ph. D.
25 thang 6 nam 2007
 1883

COMMENDATION OF THE
AUTHORS MERIT

This is my first return to visit the United States of America since the time I
graduated from Yale University, Connecticut forty years ago. I am deeply amazed
with such change and progress from Science, Technology, the Economy, and Social
Sciences, and so on.
It also amazes me that in the 1950s, the Vietnamese population in the United
States was only 202, including the Republic of Vietnam Embassy officials. I was
counted as number 202 when I arrived in late 1950. Now the Vietnamese population
in the USA is more than a million.
Among Vietnamese Americans in the United States, the highly educated and
intelligent are considered as the basic social class with adequate knowledge, talents
and experience, who have become both an important intrical part of American society
and also wonderful role models to help improve Vietnam now and in the future.
This visitation to the USA in 2000, the beginning of the 21st century, I myself see
with my own eyes so many wonderful things in the Vietnamese community, both in
the monasteries and outside life.
I was filled with deep admiration when I had a chance to read over the draft of
the Vietnamese-EnglishEnglish-Vietnamese Dictionary from the author Thien
Phuc.
----Admiration for before 1975, the author knew very little about Buddhism when he
was in Vietnam.
----Admiration for the fact that the author must work to support his family in this busy
society, but he has not been affected by vanity or materialism. On the contrary,
despite his tight work schedule and despite his continued commitment to community
activities, he has been spending most of his precious spare time to research and study
the Buddhist Tripitaka in Chinese and English to compose and accomplish this
Dictionary in a scientific method.
----Admiration for such Vietnamese-EnglishEnglish-Vienamese Buddhist
Dictionary would normally need a committee of several Buddhist intellects and a long
period of time to accomplish. Thien Phuc himself with tireless effort, has spent more
than 15 years to devote himself in research, study and overcoming a
lot of difficulties to perfectly accomplish this difficult work.
This merit shows us a positive spirit of egolessness and altruism for the sake of
Buddhism and for the benefit of Monks, Nuns and all Buddhist followers.
 1884

I am very pleased to praise the authors merits for his accomplishment of this
rare religious and cultural work. This is a genuine contribution of his share to the
propagation of the Dharma. I would like to take this opportunity to highly
recommend to all Monks, Nuns, Buddhist practitioners, as well as to any readers of
Buddhist texts. With the hope that each and everyone of you will possess this
Vietnamese-EnglishEnglish-Vietnamese Dictionary to aid in your deeper study of
Buddha-Dharma.

California, November 7th, 2000

Most Venerable Thch Quang Lien
Chief of Quang c Monastery
Thu cViet Nam
 1885

TAN DNG CONG C

T ngay tot nghiep ai Hoc Yale, Connecticutt tai Hoa Ky, tr ve Viet Nam
en nay la 40 nam, lan au tien toi co c hoi vieng tham lai Hoa Ky, nhan thay at
nc Hoa Ky thay oi tang tien tren nhieu lanh vc Khoa hoc, Ky thuat, Kinh te va
Xa hoi, van van.
ieu ma toi khong the tng tng c la trong thap nien 50 (1950-1960), tren
toan lanh tho Hoa Ky ch co 202 ngi Viet, ke ca nhan vien Toa ai S Viet Nam
Cong Hoa, ma toi la ngi th 202, theo bang thong ke ngoai kieu cua Chanh Phu
Hoa Ky thi bay gi. Ngay nay Viet kieu a len en so trieu, u thanh phan cac gii.
Trong thanh phan Viet kieu tai Hoa ky, gii tr thc c xem la thanh phan nong
cot, khong nhng tang cng them sc manh ong gop at nc Hoa Ky tren nhieu
lanh vc, ma cung la thanh phan u nhan to kinh nghiem kha nang kien thc xay
dng i song mi tot ep cho dan toc Viet Nam ngay nay va tng lai.
Cuoc tham vieng hoa Ky nam 2000, au thien nien ky cua the ky XXI, toi c
trc tiep muc kch tiep thu nhieu cai hay cai ep ao cung nh i, trong i song
cong ong cua ngi Viet.
ieu rat ngac nhien ma cung rat ang kham phuc, khi c xem qua cuon ai T
ien Phat Hoc Anh-Viet cua tac gia Thien Phuc.
----Kham phuc v trc nam 1975, tac gia cha hoc g nhieu ve Phat Hoc khi con
Viet Nam.
----Kham phuc v tac gia va i lam e nuoi song gia nh ni at nc que ngi ma
khong am me vat chat ni chon phu hoa tien canh, ngc lai dung nhng th gi
nhan roi vang ngoc, tap trung t tng, ai s nhan duyen, v tng lai Phat Giao, su
tam, nghien cu Kinh ien bang nhieu th tieng, va bien soan co khoa hoc hoan
thanh cuon ai T ien Phat Hoc Anh-Viet.
----Kham phuc v Bo ai T ien Viet-AnhAnh-Viet phai can en nhieu nha tr
thc hoc gia tham hieu van e Phat Giao va phai mat rat nhieu thi gian mi thc
hien c, song ay ch la mot ngi nh tac gia Thien Phuc, nhiet tam co gang
khong ngng, trong thi gian khong lau ma hoan thanh my man.
ay la tinh than tch cc, vo nga, v tha, v ao va i, vi muc ch giup cho ch
Tang Ni Phat t va nhng nha nghien cu Phat Giao co tai lieu va d kien tham
khao.
 1886

Toi rat han hoan tan dng cong c cua tac gia Thien Phuc, ngi a hoan
thanh cong trnh Van hoa hiem co va xin tran trong gii thieu en ch Tang Ni Phat
t tr thc, hy vong moi v co mot cuon ai T ien nay e tham khao rong sau hn.

California, November 7th , 2000

Hoa Thng Thch Quang Lien
Vien Chu Tu Vien Quang c
Thu cViet Nam
 1887

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

California, November 7th, 2003

Most Venerable Thch Giac Nhien
President of The International Bhiksu
Sangha Buddhist Association
 1888

LI GII THIEU
Ai trong chung ta cung eu biet rang i song tai tren at nc nay rat la ban ron va
con ngi trong xa hoi nay phai chu nhieu ap lc ve ca vat chat lan tinh than nen t ai co
c th gi e tu tap hay nghien cu Kinh ien. Trong suot thi gian hn 25 nam hoang
phap tai Hoa Ky, toi c trc tiep muc kch tiep thu nhieu cai hay cai ep trong ao cung
nh ngoai i trong i song cong ong cua ngi Viet. Tuy nhien, toi rat ngac nhien va
kham phuc, khi c xem qua bo T ien Phat Hoc Viet-Anh Anh-Viet cua tac gia Thien
Phuc. That la ang khen ngi v tac gia Thien Phuc en Hoa Ky nam 1985, quy-y Tam Bao
vi toi cung nam, nhng trc o tac gia biet rat t ve Phat phap. Trong khoang nhng nam
1985 hay 1986, trong khi Thien Phuc ang day hoc thien nguyen chng trnh Viet ng
mien Nam California, co rat nhieu hoc sinh Phat t en hoi ngha cua cac t ng Phat hoc.
Mot so t Thien Phuc biet, nhng rat nhieu t khong biet. V the tac gia co noi chuyen vi
toi ve noi ban khoan cua mnh va toi a khuyen khch Thien Phuc tien hanh viec tam cau
nghien cu nay. That ang kham phuc v tac gia va i lam e nuoi song gia nh ni at
nc que ngi ma khong am me vat chat ni chon phu hoa, ngc lai va phai i lam, lam
viec xa hoi thien nguyen va Phat s, ma Thien Phuc van co gang dung nhng th gi nhan
roi vang ngoc, tap trung t tng, v tng lai Phat Giao, su tam, nghien cu Kinh ien bang
tieng Viet, tieng Hoa va tieng Anh, e bien soan mot cach khoa hoc va hoan thanh Bo T
ien Phat Hoc Viet-Anh Anh-Viet nay. ang kham phuc v Bo T ien nay phai can en
nhieu nha tr thc hoc gia tham hieu van e Phat Giao va phai mat rat nhieu thi gian mi
thc hien c, song ay ch la mot ngi nh tac gia Thien Phuc, nhiet tam co gang khong
ngng, trong thi gian khong lau ma hoan thanh my man. Thien Phuc cung la tac gia cua bo
ao Phat Trong i Song (10 tap), ao Phat An Lac va Tnh Thc, Tam S Vi Cha Me va
Tuoi Tre, Phat Phap Can Ban (8 tap sap phat hanh) va Nhng Thien S Noi Tieng (sap phat
hanh).
ay la tinh than tch cc, vo nga, v tha, v ao va i, vi muc ch giup cho ch Tang
Ni Phat t va nhng nha nghien cu Phat Giao co tai lieu va d kien tham khao.
Toi rat han hoan khen ngi va tan dng cong c cua tac gia Thien Phuc, ngi a
hoan thanh cong trnh Van hoa hiem co va xin tran trong gii thieu en ch Tang Ni Phat t
tr thc, hy vong moi v co mot cuon ai T ien nay e tham khao rong sau hn.
Westminster, November 17th , 2003
Hoa Thng Thch Giac Nhien
Phap Chu Giao Hoi Phat Giao
Tang Gia Khat S The Gii
CaliforniaUSA
 1889

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

California, September 10, 2007

Dao Khanh Tho
Former Principal of Tong Phuoc Hiep HS
Vinhlong Province-South Vietnam
 1890

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

California, ngay 10 thang 9, 2007

ao Khanh Tho
Cu Hieu Trng
Trng TH Tong Phc Hiep-Vnh Long
 1891

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

Thien Phuc
 1892

LI TA
ay khong phai la mot quyen T ien Anh-Viet Viet-Anh bnh thng, ay cung khong
phai la Toan Tap Danh T Phat Giao. ay ch la mot quyen sach nho gom nhng t ng
Phat giao can ban, nhng t co lien he en Phat giao, hay nhng t thng hay gap trong
nhng bai kinh Phat, vi hy vong giup nhng Phat t Viet Nam tm hieu them ve nhng bai
luan Phat giao bang Anh ng, hoac tm hieu Kinh Tang Anh ng c dch sang t tieng
Phan Pali hay Sanskrit. c Phat a bat au thuyet giang Phat phap 26 the ky ve trc ma
giao ly that la tham tham rat kho cho bat c ai trong chung ta thau triet, du bang chnh ngon
ng cua chung ta. Ngoai ra, khong co t ng tng ng Viet hay Anh nao co the lot tran
c het y ngha cua nhieu t ng Phan Pali va Sanskrit. Lai cang kho hn cho ngi Viet
chung ta tranh nhng dien dch sai lam khi chung ta oc nhng kinh ien c Viet dch t
nhng kinh ien ai tha cua Trung quoc. Nh quy v a biet, giao ly va truyen thong Phat
giao a an sau vao xa hoi Viet Nam chung ta t 20 the ky nay, va a phan ngi Viet chung
ta trong quoc noi cung nh tai hai ngoai eu trc tiep hay gian tiep thc hanh Phat phap.
That tnh ma noi, ngay nay Phat t hay khong Phat t eu ang tm toi hoc hoi giao ly nay
nhng mong m mang va cai thien cuoc song cho chnh mnh. V nhng ly do o, cho en khi
nao co c mot bo T ien Phat Hoc hoan chnh, toi a mao muoi bien soan nhng t ng
thng dung Phat giao cung nh nhng t ng lien he vi Phat giao trong suot hn mi lam
nam qua. ong y la co rat nhieu loi lam va sai sot trong quyen sach nho nay va con lau lam
quyen sach nay mi c xem la hoan chnh, tuy nhien, vi c mong chia xe chan ly, chung
toi a khong ngan ngai cho xuat ban va truyen ba quyen sach nay en tay moi ngi. Hn
na, chnh c T Phu a tng day: Trong phap Bo Th, bo th Phap hay bo th mon qua
chan ly Phat phap la cach cung dng cao tuyet nht tren i nay.
Mot lan na, Hy vong quyen sach nho nay se giup ch cho nhng ai muon tm biet them
ve chan ly thc tanh van hu. Nh a noi tren, ay khong phai la mot tac pham hoan chnh,
v the chung toi chan thanh cam ta s ch day cua ch hoc gia va cac bac cao minh.
Cuoi cung, tac gia cung knh cung dng len ngoi Tam Bao, va xin thanh knh hoi hng
tat ca cong c nay en chung sanh muon loai trong qua kh, hien tai va v lai. Nhng mong
ai nay eu thay c s li lac cua Phat phap, e mot ngay khong xa nao o, phap gii
chung sanh ong vang sanh Cc Lac.
Thien Phuc
 1893

Acknowledgements
First, I would like to take this opportunity to thank Most Venerable Thch Giac Nhien for
encouraging me to start this project, providing me with Tripitaka in English version and other
books of Buddhist doctrines, and reviewing my work. Beside, Most Venerable Thch Giac
Nhien also takes his time to sit down and explain to me Buddhist terms which I dont know.
Secondly, I want to take this opportunity to thank Most Ven. Dr. Thch Quang Lien, Most
Ven. Dr Claude Ware, Most Ven. Thch Chn Thanh, Most Ven. Thch Giac Lng, Most
Ven. Thch Nguyen at, Most Ven. Thch Hanh ao, Most Ven. Thch Giac Ngo, Most Ven.
Thch Giac Trang, Most Ven. Thch Giac Toan, Most Ven. Thch Giac Tue, Most Ven. Thch
Minh Thien, Ven. Prof. Thch Chn Minh, Ven. Thch Minh Man, Ven. Thch Nguyen Tr,
Ven. Thch Quang Thanh, Ven. Thch Giac S, Ven. Thch Minh Thanh, Ven. Thch Minh
at, Ven. Thch Minh Nhan, Ven. Thch Minh Ngh, Ven. Thch Minh An, Ven. Thch Minh
Hien, Ven. Thch Vo at, Ven. Thch Minh nh, Ven. Thch Minh Thong, Bhikhunis Thch
N Dieu Lac, Thch N Dieu Nguyet, Thch N Dieu Hoa, and Thch N Tnh Hien, Thch
N Dieu ao, Thch N Dieu Minh, Thch N Lien Dung, Thch N Tnh Lien, Thch N
Nh Hanh, and Thch N Nhan Lien, Prof. Nghiem Phu Phat, Prof. Lu Khon, Prof. Andrew
J. Williams, Ms. Sonia Brousseau, Ms. Sheila Trng, Ms. Nguyen Th Kim Ngan, Mr.
Nguyen Minh Lan, Minh Hanh, Hue c, Bu c, Mr. And Mrs. Van Vo and Hoang
Khuyen, Mr. And Mrs. Quang Tam and Minh Chnh, Minh Chanh, Tam Ngha, Thien Vinh,
and Dieu Hao for their kind support and encouragement which have helped me overcome
difficulties along every step of composing this book. They have set aside their precious time
to review and proofread the draft, correct errors and offer me with invaluable advice to
improve this work. I also would like to take this chance to send my special thanks to all my
good spiritual advisors and friends, especially Ms. Nguyen Th Ngoc Van, and Former
Principals of Tong Phuoc Hiep High School, Mr. ao Khanh Tho, and Mrs. Vo Th Ngoc
Dung who have provided extremely helpful advice, guidance and ideas.
I would also like to express my special gratitude to my family for all their support.
Without their support, this work can not be accomplished.
Next, I would like to take this opportunity to thank the proof-reading committee for their
hard work, especially Upasika Nguyen th Ngoc Van for her extraordinary efforts to complete
this extremely difficult assignment.
Last but not least, I would respectfully like to dedicate all merits and virtues derived from
this work to all sentient beings throughout the six paths in the Dharma Realms to rebirth in the
Amitabha Pure Land.
Anaheim, California
November 2007
Thien Phuc
 1894

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

Anaheim, California
Thang 11, nam 2007
Thien Phuc
 1895

Note To Our Readers

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

Thien Phuc

Li ghi chu en ch oc gia

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

Thien Phuc
 1896

This work is respectfully dedicated to the Three Jewels, to my Original Master,

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

Xin thanh knh cung dng tac pham nay len ngoi Tam Bao, ke th cung
dng len Thay Bon S, Hoa Thng Thch Giac Nhien, Phap Chu Giao Hoi Phat
Giao Tang Gia Khat S The Gii, ke th la cung dng en cha me qua vang la ong
Le Van Thuan va ba Tran Th Su, nhac phu va nhac mau la ong Tan Ngoc Phieu va
ba Tran th Phan. Toi cung xin knh tang tac pham nay en hien phu Tng Thuc, va
cac con Thanh Phu, Thanh My, Thien Phu, cung nh ngi ban Chieu Tam Benjamin
Nguyen a giup anh may i anh may lai va sa cha nhng tr ngai ky thuat.
 1897

Note on Language and Abbreviations

(A) Languages: (B) Abbreviations

Ch : Chinese B.C. : Before Christ (trc Tay Lch)

Jap : Japanese A.D. : Anno Domini (sau Tay Lch)
Kor: Korean e.g. : For example
P : Pali i.e. : For example
Tib : Tibetan a : Adjective
Viet: Vietnamese n : Noun
n.pl : Noun Plural
v : Verb

Words or Phrases that are used interchangeably.

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

Other signs of reference.

** These two stars mean that the term has adequate meaning itself; however, if
you wish to obtain further details, you can refer to the term or terms mentioned
behind these two stars.
 1898

Advisory Committee

1. Most Venerable Dr. Thch Quang Lien, Ph.D.

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

Proofreading Committee

I. English:

1. Prof. Andrew J. Williams, Ph.D., Australia.

2. Ms. Sonia Brousseau, M.F.C.C., Canada.

II. Vietnamese and English:

1. .. Thch Minh at
2. .. Thch Minh Ngh
3. . . Thch Minh Nhan
4. S.C. Thch N Dung Lien
5. S.C. Thch N Tnh Lien
6. S.C. Thch N Nhan Lien
7. S.C. Thch N Nh Hanh
8. Prof. Nghiem Phu Phat
9. Mr. Nguyen Minh Lan
10. Ms. Nguyen Th Kim Ngan
11. Ms. Sheila Trng
12. Mr. ao Khanh Tho
13. Mrs. Vo Th Ngoc Dung
14. Mr. Minh Chanh Nguyen T. Liem
15. Mrs. Dieu Hao Ann Pham
16. Mr. Bu c Tran Ngoc Trac
17. Mrs. Thanh Khai Tieu Qu Hue
18. Ms. Chn Lac Hng Nguyen T. Mai
19. Ms. Dieu An Trnh Hoai Thu
20. Ms. Dieu Hai Nguyen T. Lien
21. Ms. Dieu Thanh Hoang T. Kim Thanh
 1899

22. Ms. Nht Hanh Lng K. Ngoc Han

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

III. Sanskrit/PaliPhan & Ba Li

1. Pham Kim Khanh

2. Le Th Sng (who passed away before the print of this work. May
she rest in peace in the Buddha Land and attain the Buddhahood
there).
 1900

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 1901

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 1904

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 1905

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 1906

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 1907

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137. Kinh Phap Bao an, Mai Hanh c, 1956.

138. Cac Tong Phai ao Phat, oan Trung Con.

 1908

139. S Tch Phat A Di a, 7 V Bo Tat va 33 V To S, Tran Nguyen Chan,

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140. Na Tien Ty Kheo, Cao Hu nh, 1970.

141. Phap Mon Tnh o Thu Thang, Hoa Thng Thch Han Hien, 1991.

142. Tam Kinh Tnh o, Hoa Thng Thch Tr Thu.

143. The Life of Buddha, Edward J. Thomas, 1952.

144. The Buddhas Ancient Path, Piyadassi Thera, 1964.

145. The Land of Bliss, Luis O. Gomez, 1996.

146. Buddhist Images of Human Perfection, Nathan Katz, India 1982.

147. Buddhist Meditation, Edward Conze, 1956.

148. Buddhist Sects In India, Nalinaksha Dutt, 1978.

149. Kinh Thu Lang Nghiem, Viet dch Hoa Thng Thch Phc Hao, 1990.

150. Essential Tibetan Buddhism, Robert A.F. Thurman, 1995.

151. Calming The Mind, Gen Lamrimpa, 1992.

152. Phap Bu an Kinh, Hoa Thng Minh Trc, 1944.

153. The Literature of The Personalists of Early Buddhism, Bhikkhu Thch

Thien Chau, English translator Sara Boin-Webb, 1996.

154. The Essence of Buddhism, P. Lakshmi Narasu, Colombo 1907.

155. Gems of Buddhist Wisdom, many authors, Kular Lumpur, 1983.

156. Kinh Duy Ma Cat S Thuyet, Hoa Thng Thch Hue Hng, 1951.
 1909

157. Calming The Mind and Discerning The Real, Tsong-Kha-Pa, English
Translator Alex Wayman, 1978.

158. Seven Works of Vasubandhu, Stefan Anacker, Delhi 1984.

159. Duy Thc Hoc, Hoa Thng Thch Thien Hoa, 1958.

160. The Gospel Of Buddha, Paul Carus, 1961.

161. The Conquest of Suffering, P.J. Saher, Delhi 1977.

162. Bat Quan Trai Thap Giang, Dien Boi ai S, Viet dch Thch Thien
Hue, 1992.

163. Linguistic Approach to Buddhism Thought, Genjun H. Sasaki, Delhi

1986.

164. The Buddhist Outlook, 2 vols., Francis Story, Sri Lanka 1973.

165. Buddhist Logic, 2 vols., Th. Stcherbatsky, 1962.

166. Kinh Tam a Quan, Hoa Thng Thch Tam Chau, 1959.

167. Kinh Phat Ban Hanh Tap, Hoa Thng Thch Trung Quan.

168. Qui Nguyen Trc Ch, o Thieu Lang, Saigon 1961.

169. Ban o Tu Phat, Hoa Thng Thch Thien Hoa, 1958.

170. Viet Nam Phat Giao S Lc, Hoa Thng Thch Mat The, 1943.

171. Bo e at Ma Quan Tam Phap, Viet dch Minh Thien, 1972.

172. Thien Tong Viet Nam Cuoi The Ky 20, Hoa Thng Thch Thanh T,
1991.

173. Kinh Vien Giac, Hoa Thng Thch Thien Hoa, Saigon 1958.
 1910

174. Kinh Dc S Bon Nguyen Cong c, Hoa Thng Thch Huyen Dung,
1949.

175. Kinh Tam Bao, Hoa Thng Thch Tr Tnh, 1970.

176. Ch Kinh Tap Yeu, Hoa Thng Thch Duy Lc, 1994.

177. Lch S c Phat To, Thong Kham Medivongs.

178. Kinh Thu Lang Nghiem, Hoa Thng Bch Lien, Hoa Thng Nh
Phc, Hoa Thng T Quang, 1957.

179. A Record of Buddhist Kingdoms, Fa-Hsien, English translator James

Legge, 1965.

180. Thap o, Ty Kheo Ho Tong.

181. Tang Gia Viet Nam, Hoa Thng Thch Tr Quang, Phat Lch 2515.

182. A Comprehensive Manual Of Abhidharma, Bhikkhu Bodhi, Sri Lanka

1993.

183. The Spectrum of Buddhism, Piyadassi, Sri Lanka 1991.

184. Thang Phap Tap Yeu Luan, Hoa Thng Thch Minh Chau.

185. Vi Dieu Phap Toat Yeu, Narada Maha Thera, 1972, Viet dch Pham
Kim Khanh.

186. Nagarjunas Philosophy, K. Venkata Ramanan, Delhi 1975.

187. Kinh Phap Bao an, Hoa Thng Thch Man Giac, 1985.

188. Buddhist Ethics, Hammalawa Saddhatissa, 1970.

189. The Buddha Eye, Frederick Franck, 1982.

190. The Dhammapada, Narada, 1963.

 1911

191. In The Hope of Nibbana, Winston L. King, 1964.

192. The Chinese Madhyama Agama and The Pali Majjhima Nikaya,
Bhikkhu Thch Minh Chau, India 1991.

193. Skillful Means, Tarthang Tulku, 1978.

194. Tai Lieu Nghien Cu Va Dien Giang, Hoa Thng Thch Thien Hoa,
1957.

195. Phat Giao, Tue Quang Nguyen ang Long, 1964.

196. The Vimalakirti Nirdesa Sutra, Charles Luk, 1972.

197. Zen Philosophy, Zen Practice, Hoa Thng Thch Thien An, 1975.

198. Kinh Bach Du, Viet dch Thch N Nh Huyen, 1957.

199. Kinh Pho Hien Hanh Nguyen, Viet dch Hoa Thng Thch Tr Tnh,
1956.
200. Sakyamunis One Hundred Fables, Tetcheng Lioa, 1981.

201. Tam Quyen Sach Qu, Hoa Thng Thch Thien Hoa, 1954.

202. Hue Quang Phat Hoc ai T ien, Ven. Thch Minh Canh Chu Bien,
1994.

203. Phep La Cua S Tnh Thc, Zen Master Thch Nhat Hanh, 1975.

204. The Buddha and His Dharma, Dr. B.R. Ambedkar, 1997.

205. The Beginnings of Buddhism, Kogen Mizuno, 1980.

206. A Concise History of Buddhism, Andrew Skilton, 1994.

207. Pagodas, Gods and Spirits of Vietnam, Ann Helen Unger and Walter
Unger, 1997.
 1912

208. Buddhism A to Z, Ronald B. Epstein, Ph.D., 2003.

209. Buddhism, Clive Erricker, 1995.

210. Buddhism, Ed. Manan Sharma, New Delhi, 2002.

211. Essentials of Buddhism, Kogen Mizuno, Tokyo, 1972.

212. Modern Buddhism, Alan & Jacqui James, 1987.

213. The Questions of King Milinda, T.W. Rhys Davis, 1963.

214. Kinh Mi Tien Van ap, Hoa Thng Gii Nghiem Viet dch, 2005.

215. The Zen Teaching of Bodhidharma, translated by Red Pine 1987.

216. The Pioneers of Buddhist Revival in India, D.C. Ahir, New Delhi 1989.

217. Zen Art For Meditation, Stewart W. Holmes and Chimyo Horioka,
Tokyo, 1973.

218. Introducing Buddhism, Kodo Matsunami, Tokyo 1965.

219. A Buddhist Philosophy of Religion, Bhikkhu Nanajivako, 1992.

220. A Manual of Abhidharma, Most Venerable Narada, Kuala Lumpur, 1956.

221. A Manual of Buddhism, Most Venerable Narada, Kuala Lumpur, 1992.

222. Rebirth and The Western Buddhist, Martin Wilson, Ven. Thich Nguyen Tang
Viet dch 2006.

223. The Buddhist Handbook, John Snelling, 1991.

224. Essential of Buddhism, Gnanarama, Singapore, 2000.

225. Buddhism For Today, Nikkyo Niwano, 1976.

 1913

226. An Index to the Lankavatara Sutra, Daisetz Teitaro Suzuki, London, 1934.

227. Studies in The Lankavatara Sutra, Daisetz Teitaro Suzuki, London, 1930.

228. The Concept of Personality Revealed Through The Pancanikaya, Thch Chn
Thien, New Delhi, 1996.

229. Studies in Chan and Hua-Yen, Robert M. Gimello and Peter N. Gregory,
Honolulu, 1983.

230. The Sacred East, Scott Littleton, 1996.

231. Buddha, Dr. Hermann Oldenberg, New Delhi, 1997.

232. Rajagraha, Jugal Kishore Bauddh, New Delhi, 2005.

233. How to Overcome Your Difficulties: Worry and Fear, Dhammananda, Ven.
Nhuan Chau translated in 2005.

234. Bodh Gaya, Shanti Swaroop Bauddh, New Delhi, 2005.

235. The Great Buddhist Emperor of Asia, Ven. Dr. Medhankar, Nagpur, India,
2000.

236. Sarnath, Shanti Swaroop Bauddh, New Delhi, 2003.

237. Buddhist Shrines in India, D.C. Ahir, New Delhi, 1986.

238. Pryaers to the Medicine Buddha, composed by Geshe Norbu Phunsok,

translated into Vietnamese by Sonam Nyima Chan Giac Bui Xuan Ly in
2005.

239. Walking with the Buddha, India Dept. of Tourism, New Delhi, 2004.

240. The Practice of Tranquility and Insight, Khenchen Thrangu, New York, 1993.
 1914

241. Pen Portraits Ninety Three Eminent Disciples of the Buddha, C. de

Saram, Singapore, 1966.

242. History of Theravada Buddhism in South East Asia, Kanai Lal Hazra, New
Dehli, 1981.
 1915

About The Author

Thien Phuc Tran Ngoc, AKA Ngoc-Em Tran, was born on August 3rd, 1949 to Mr.
Le van Thuan and Mrs. Tran thi Suu in Vnh Long Province, a small town about 136
kilometers southwest of Saigon, South Vietnam. He grew up in Vinh Long town,
South Vietnam and attended Tong Phuoc Hiep High School. He was born to a very
poor family; however, his parents had tried their best to raise their all children with a
minimum of high school education. He obtained his Bachelor in English in 1973, and
Bachelor in Vietnamese-Chinese in 1974 at Cantho University. He was brought up in
a Buddhist-tradition family. His grandparents and parents were devoted lay disciples
of Honorable Venerable Master Minh ang Quang. He came to the United States in
1985 and became a disciple of Most Venerable Thch Giac Nhien in the same year.
He has been working for California State Department of Rehabilitation as a
Rehabilitation Supervisor since 1988. His main responsibility is to supervise a unit of
ten counselors who counsel people with problems, especially people with disabilities.
He was very much impressed by the life and teachings of the Buddha. He realizes
that Buddhism has been an important part of the cultural heritage, not only of
Vietnam, but also of Southeast Asian countries and most parts of Asia. While working
as a volunteer teacher of Vietnamese language programs in Southern California,
around 1985 and 1986, a lot of young Vietnamese students came to him to ask for the
meanings of some Buddhist terms. Some terms he was able to provide the meaning,
but a lot of them he could not. He talked to Most Venerable Thch Giac Nhien and
was encouraged by the Most Venerable Giac Nhien to start his works on The Basic
Buddhist Terms. With the encouragement from Most Venerable Thch Giac Nhien, he
started to compose his works titled Vietnamese-English Buddhist Dictionary and
English-Vietnamese Buddhist Dictionary in 1986. He published the Vietnamese-
English Buddhist Dictionary in 2005. He is also the author of a series of books
written in Vietnamese titled Buddhism in Life, ten volumes, Buddhism, a religion
of Peace, Joy, and Mindfulness, Intimate Sharings with Parents and Children, A
Short Journey to India, and A Glimpse on Cocochine. Books will be published in a
near future: 1. The Buddhas Basic Teachings in Vietnamese and English, 2. Chinese
Famous Zen Masters in Vietnamese and English.
 1916

Quick Search for Some Important Terms

in This Volume

A
A-Tu-La Vng: KingsTitan Kings (The Flower Adornment SutraChapter 1)
Ac tam: Ill-will
Ac tng: Ill thoughts
Ai Lac: Joy of right love
Ai Than Thien: Heaven of Lovely Form
Am Chng: Hindrance of ignorance
An Lac: Happiness of tranquility
Anh tng: Image
Am Hng Nhan: Ghoshanugakshanti
Am thanh quang ai cua c Nh Lai: Great voices from the power of the virtuous qualities
of Buddha
An Cu o chung sanh: Grace of salvation
An cu kho va vien ly sanh t: Grace of relief of the living from distress and mortality
An ai bi: Grace of great pity
An giang tran: Grace of descending into the world
An khai th: Grace of revelation
An Phat: Grace of the Buddha
An soi rang Niet ban: Grace of revealing his nirvana
An s trng: Grace of the teachers
An tuy thuan hoa chung: Grace of teaching in accordance with the capacity of his hearers
An o Giao: Hinduism

B
Bach Chung Hoc Phap: Hundred rules of conduct for nuns
Bach phap: Hundred dharmas
Bach An Hue Hac: Hakuin Ekaku
Bach Ma T: Horse-park monastery
Bach Nhat Yet Ma: Jnaptidvitiya-karmavacana
Bai bac: Gambling
Ban cho ai u tien hay ac quyen: Give someone priority or priviledge
Ban Tuc Vng: Kalmasapada
Ban Gia Phu Toa: Half-lotus sitting
Ban T: Half a character
Ban t giao: Incomplete-word teaching
Ban S Kinh: Itivrttaka
Bao an th: Giving out of gratitude
Bao chng: Hindrances of retribution
 1917

Bao ien t ve ao c Phat Giao: Journal of Buddhist Ethics

Bao anh: Illusion
Bao chau: Jewel
Bao N: Kanya-ratna
Bao Van: Jewel Cloud
Bao Vng: King of Treasures
Bao Vng Tam Muoi: King of Treasures Samadhi
Bat Knh Gii: Guru-dharma
Bat Nha tam Kinh: Heart Sutra
Bat nh Ch Quan: Irregular dhyana
Bat nh giao: Indeterminate teaching
Bat ong Ton Nh Lai: Immovable Buddha
Bat ong Tr: Immovable knowledge
Bat Hoai Hoi Hng: Indestructible dedication
Bat hoai lc: Indestructible power
Bat Hoai Tn: Indestructible faith
Bat Hoai T Thien: Indestructible four dhyana heavens
Bat hoai tng: Indestructible mark
Bat Kha Kien Hu oi Sac: Invisible perceptible things
Bat Lieu ngha: Imperfect teaching
Bat tan: Inexhaustible
Bat Tnh: Impurity
Bat tnh th: Impure charity
Bat t ngh bien: Indescribable changes
Bat t ngh bien dch t: Inconceivable transformation of the death
Bat t ngh huan: Inconceivable permeation
Bat t: Immortal
Be: Kaula
Bi: Karuna
Bi Mon: Gate of pity
Bi Vo Lng Tam: Immeasurable compassion
B Ma Am: Ghost-haunted
Bien Ke S Chap: Imagined nature
Bien Tnh Thien Vng: Kings of Heavens of Universal Purity (The Flower Adornment
SutraChapter 1)
Bien Tai Thien N: Goddess of speech
Biet va thay nh thc: Know and regard reality as it is
Bnh ang: Impartiality
Bnh ang tam: Impartial mind
Bo ai Hoa Thng: Hotei
Bo th: Generosity, Giving
Bo uy th: Giving out of fear
Bo e Mon: Gate of enlightenment
Bo Tat Thu: Hand of Great Enlightening Beings
 1918

Bo Tat thng thien: In the Western Pure Land, all have the highest level Bodhisattvas
Bo Ng Tong: Kathavatthu
Boi Ly: Irrationality
Bon Giac: Hongaku, Inherent Enlightenment
Bon Nguyen Nhat Thc ai ao: Great way of the one reality of Amitabhas vows
Bon Sanh Kinh: Jataka
Bon Sanh Truyen: Jataka stories
Bon Tch: Honji-Suijaku
Bung da: Gut
Buong lung: Give free rein to ones emotion
Bu Thang Nh Lai: Jewel Nature Thus Come One

C
Ca Diep Ma ang: Kasyapa-Matanga
Ca Lang Tan Gia: Kalavinka
Ca Lau La: Garuda
Ca Lau La Vng: KingsGaruda Kings (The Flower Adornment SutraChapter 1)
Ca N Sac Ca: Kanishka
Ca Sa Trang Nh Lai: Kashaya Banner Thus Come One
Ca Ty La Ve: Kapilavastu
Cam Gia Vng: Iksvaku-Virudhaka
Cam giac toi loi: Guilt
Can that ba: Gandharva
Can Thac Ba Vng: KingsGandharva Kings (The Flower Adornment SutraChapter 1)
Canh Than Hoi: Keng-Sheng Assembly
Canh c Truyen ang Luc: Keitoku-Dento-Roku
Cao Ly Tang: Korean canon of Buddhism
Cao Phong Nguyen Dieu: Kao Feng Yuan Miao Zen Master
Cat Li a Vng: King Krta of Kashmere
Cat Tng Thien N: Goddess of Fortune and Beauty
Can chuyen: Hortative turn of the law-wheel
Cat gi hn ba bo y: Keep more than three formal robes
Cat gi nhieu sach v: Keep in ones possession too many books
Cat gi nhieu vai voc: Keep a large amount of cloth
Cau Lu Ton Mau Ni: Krakucchanda
Cau Na Ham Mau Ni: Kanakamuni
Cau Thi Na: Kusinagara
Cau Xa Tong: Kosa Sect
Cau Xa Tong Nhat Ban: Japanese Kosa School
Chan Nga: Intrinsic essence
Chap chng: Greet by folding palms
Chap thu: Graha, Grasping
Chap Thu Tng: Grasping to the past
Chap tr: Hold on to
 1919

Chau Li Ban a Gia: Ksudrapanthaka

Che dau ac nghiep cua chnh mnh: Hiding own unwholesome deeds
Chu ngha ly tr: Intellectualism
Chung sanh trong a nguc: Hell beings
Chung Tanh: Germ-natures
Chng ngai: Hindrance
Chng ngai cua n nhan: Hindrances of women
Co li trong giao tiep xa hoi: Gain in our social relations
Co Sn: Isolated hill
Con Sn T: Kun-Shan Temple
Con Trung Tac Phat: Insects may attain Buddhahood
Cong an: Koan
Cong An ve Khong: Koan of Emptiness
Cong An Niem Phat: Koan of Buddha recitation
Cong c th: Giving for personal virtue
Cong c y: Kathina
Cong Niet Ban: Gates to the city of nirvana
Cong Menh ieu: Jivajivaka
Cuoc song hanh phuc: Happy life
Cuong Tap Nhan: Habits of lying
Cu Ban Tra: Kumbhanda
Cu Ban Tra Vng: KingsKumbanda Kings (The Flower Adornment SutraChapter 1)
Cu Ma La Thap: Kumarajiva
Cu canh bat tnh: Impurity of the death

D
Da Ngan Gia lam: Hamsa-samgharama
Da Ma Thien Vng: Kings of Heavens of the Suyama (heavens) (The Flower Adornment
SutraChapter 1)
Da Xoa Vng: KingsYaksha Kings (The Flower Adornment SutraChapter 1)
Dam Tap Nhan: Habits of lust
Dan nghiep: General leading karmas
Dan Qua: General stage of fruition
Dau tch cua s chng ac: Goseki
Di Lac Bo Tat: Great Loving One
D Sa Th Phat: Give a handful of gravel as alms
D giao: Heresy
D Thuc Qua: Heterogeneous effect produced by heterogeneous cause
Diem Phu: Jambu
Diem Vng: King of Hell
Dien Tho ng: Hall reserved for dying people in a temple
Dien Tho Mon a La Ni: Gate of life-prolonging dharani
Dien Nha at a Chi Thu: Head of Yajnadatta
Diet nghiep: Karma of nirodha
 1920

Diet tr: Get (v) rid of

Dieu Am Bo Tat: Ghosa
Dieu Phap ng: Hall of Wonderful Dharma
Duc Cau: Hook of desire
Duc gii: Kama-dhatu
Duc vong: Kama
Duy Na: Karmadana
Duy thc: Idealistic representation
Duy Thc Quan: Idealistic reflection
Duyen Khi Ke: Gatha of pratiyasamutpada
Dng: Halt
a Bu Nh Lai: Jeweled Apearance Thus Come One
ai ao s: Great magician
ai Ba La Mon: Great Brahmana
ai Bach Ngu Xa: Great white-bullock cart
ai ban: Great texts
ai Bao Phng: Great precious region
ai Bi: Great compassion
ai Bi Chu: Great Compassion Mantra
ai Bi Tam Muoi: Great pity samadhi
ai bi tam: Great compassionate heart
ai Bo e Tam: Great bodhi mind
ai Bo Tat: Great bodhisattva
ai Ca Diep: Kasyapa
ai can tn: Great faith
ai Ch Quan: Great Quietness and Reflection
ai Chung Bo: Great Sangha School
ai danh hieu: Great title
ai ao: Great doctrine
ai ao s: Great guide
ai e t: Great disciple
ai nh Tr Bi: Great insight-Great wisdom-Great pity
ai ng Tay Vc Ky: Great Tang Chronicles of the Western World
ai Giao: Great teaching
ai Hai An: Great ocean seal
ai Hai Chung: Great sea congregation
ai Hoa: Great transformation
ai hoan hy va an ui: Great joy and solace
ai Hong Lien: Great red lotus
ai Khong: Great emptiness
ai Kien Co Ba La Mon: Great reliable Brahmana
ai kiep: Great aeon
ai Kinh: Great sutras
ai Lac Kim Cang Bat Khong Chan That Tam Ma a Kinh: Interesting Sutra
 1921

ai linh thap: Great spiritual stupa

ai Long Vng: KingsNaga Kings (The Flower Adornment SutraChapter 1)
ai Lc: Great powers
ai Man a La: Great Circle
ai Minh Bach Than Bo Tat: Great Bright White-bodied bodhisattva
ai Minh Tam Tang Thanh Giao Muc Luc: Great Ming dynasty catalogue of the Tripitaka
ai mong: Great dream
ai nghi: Great doubt
ai Nguyen: Great resolve, Great vows
ai Nhiem Phap: Great dharma of defilement
ai Niet Ban: Great nirvana
ai oai c: Great awe-inspiring power and virtue
ai Pham Thien Vng: Kings of HeavensKings of the Great Brahma Heavens (The
Flower Adornment SutraChapter 1)
ai Phap Tang: Great metaphysical treasuries
ai Phat Bo e Tam: Great way of developing the Bodhi Mind
ai phat khi: Great undertaking
ai pham hanh: Great virtues of all Buddhas
ai Phat Tr: Great Buddhist wisdom
ai phien nao: Great afflictions
ai phong: Great storm
ai phung s: Great determination
ai Phng ang: Great Vaipulyas
ai Phng Quang Phat: Great Vaipulya Buddha
ai Phng Tien: Great means
ai Quan anh: Great baptism
ai Quang Minh Vng: Great light brilliant king
ai Quang Pho Chieu: Great light shining everywhere
ai quang tr: Great wide wisdom
ai Quyen: Great powers of Buddhas and Bodhisattvas
ai s: Great being
ai S: Great teacher
ai s nhan duyen: Great matter great cause
ai Thang Kim Cang: Great Victory Vajra
ai Than: Great body
ai Thien ai Li: Great benefit results from goodness
ai Thiet Vi Sn: Great circular iron mountain
ai Thong Sn Vng Nh Lai: Great Penetration Mountain King Thus Come One
ai tha: Great Vehicle
ai Tch nh: Great tranquility samadhi
ai Tch phap vng: Great tranquil dharma-king
ai tn: Great basis of faith
ai Toan: Great perfection
ai ton that tai san: Great loss of property
 1922

ai T ai Bi: Great mercy and great pity

ai t: Great death
ai T Tai Thien Vng: Kings of Heavens of Great Freedom (The Flower Adornment
SutraChapter 1)
ai Tng Phat: Great Buddha statues
ai vien canh tr: Great and perfect mirror wisdom
ai Vien Tr: Great perfect wisdom
ai vng: Great king
ai xuat the: Great renunciation
am me ai duc: Indulgence in love and desire
an ien: Hara
anh thach: Heavy stone on the head
ao Li Thien Vng: Kings of HeavensKings of Thirty-Three Heavens (The Flower
Adornment SutraChapter 1)
ao Huyen: Hanging upside-down
ao kien: Inverted views
ao (ng): Gati
ao Cu: Implements of the faith
ao s: Guru
ac: Gain
ac That: Gain and loss
au Suat Thien Vng: Kings of the Tushita Heavens (The Flower Adornment Sutra
Chapter 1)
au Bac Dien Tay: Head North Face West
au C Ke: Gatha of enlightenment
au t vao at ai, tien bac va a oc: Invest in land, money or real-estate
em ao vao i: Humanistic Buddhism
e Nham: Indrasilaguha
e Thch Thien: Indra heavens
e Thch vong: Indra-jala
e Tng: Indra-dhvaja
e muc hanh thien Bien x: Kasina
e Nhat Ngha e: Highest truth
e Nhat Ngha Khong: Highest void
e nhat ngha quan: Highest meditation
e Nhat Ngha Tat an: Highest siddhanta
e nhat ngha tr: Highest wisdom
e Nh Nang Bien: Klistamano-vijnana
en nha c s hay nha hang: Go to a laypersons house or a restaurant
a nguc: Hell
a nguc At Phu a: Hell of tumours and blains
a nguc Ba au Ma: Hell of Red lotus flower
 1923

a nguc Chung Hp: Hell in which all are squeezed into a mass between two mountains
falling together
a nguc Cc Nhiet: Hottest hell
a nguc ai Hieu Kieu: Hell of great crying
a nguc ai Nhiet: Hell of fierce heat
a nguc an Nhiet: Hell of burning
a Nguc ao o: Hell of swords
a Nguc ao: Hell-gati
a nguc ang Hoat: Hell of rebirth
a nguc oi Ap: Hell of crushing
a nguc Hac Thang: Hell of black cords or chains
a nguc Hieu Kieu: Hell of crying and wailing
a nguc Hoa Xa: Hell of fire chariot
a nguc Kiem Lam: Hell of the forest of swords
a nguc Phan a Li: Hell of Great lotus flower
a nguc u Bat La: Hell of blue lotus flower
a Nguc Vo Gian: Hell of no interval
a Tang Kinh: Ksitigarbhapranidhana-Sutra
a Tang Vng Bo Tat: Ksitigarbha
iem tnh: Imperturbable
ieu kien hanh phuc: Happy conditions
nh Chng: Hatred is a bar to meditation
oan Kien: Holding to the view of total annihilation
oc Nhan e Ba: Kanadeva
oi Cao Chung: Intermediary assembly
on on Vien: Instantaneous perfect enlightenment
on giao: Immediate teaching
on ngo: Instantaneous enlightenment
on vien: Immediate and complete way of enlightenment
ong ieu: Harmony
ong Sanh Thien: Guardian deva
ong tnh luyen ai: Homsexuality
ong Sn Ngu V: Go-i
c hanh: Good conduct
ng Chu: Head of a hall
ng Thng: Head of a monastery

G
Gia Hanh Thien: Goodness acquired by effort
Gia nhap ang phai chanh tr: Join a poilitical party
Gia-th-t: Home-market-temple
Gia Da Ca Diep: Gayakasyapa
Gia Da Xa a: Gayasata
Gia Lam Than: Guardian of a temple
 1924

Gia Sac: Internal form

Giac Hai: Giac Hai Temple
Giac Hai Thien S: Giac Hai Zen Master
Giac Lam: Giac Lam Temple
Giac Ngo: Kensho
Giac Nhien: Giac Nhien
Giac Thien: Giac Thien Temple
Giac Vien: Giac Vien Temple
Giai Oan: Giai Oan Temple
Giai Thoat Mon: Gate of deliverence
Giai Thoat Tri Kien: Knowledge of liberation
Gian Sac: Intermediate colors
Giao ao: Instruct and lead
Giao Hoi Phat Giao Tang Gia Khat S The Gii: International Sangha Bhikshu Buddhist
Association
Giao Noi: Internal doctrines of a sect
Gii hanh tinh nghiem: Keep the precepts strictly
Gii Khong Thien S: Gioi Khong Zen Master
Gii Noi Hoac: Illusion of the three realm
Gii Thien: Good root of keeping commandments

H
Ha Trung: Ha Trung Temple
Ha khau thc: Heterodox means of living
Ha liet tha: Inferior-yana
Hai An Tam Ma a: Highest state of concentration
Hai Bnh Bao Tang Thien S: Hai Binh Bao Tang
Hai Ninh: Hai Ninh Temple
Hai Quynh T Phong: Hai Quynh Tu Phong Zen Master
Ham Trung Giao: Interrelated doctrine
Han Sn: Han-Shan
Han Sn Thi Tap: Han-Shan Shih
Hang Chau Tien Long: Hang-Chou-Tien-Lung
Hanh C: Gyogi
Hanh Man: Hsing-Man
Hanh Sach ai S: Hsing-She
Hanh trnh i ve Niet Ban: Journey to Nirvana
Hanh T: Hsing Si Quing Yuan
Hanh X: Go to the privy
Hanh nghe chanh phap: Hear the Teaching
Hanh Phuc: Happiness
Hanh phuc c co tai san: Happiness of having properties
Hanh phuc co vat s hu: Happiness of having possessions
Hanh phuc khong b khien trach: Happiness of blamelessness
 1925

Hanh phuc khong n nan: Happiness of owing no debts

Hao quang: Halo
Hao tng: Good appearance
Hac Da Than: Kalaratri
Hac Nguyet: Krsnapaksa
Hac Thang: Kalasutra
Han Nguyen: Joyous Vows
Hau ac tr: Knowledge arising from fundamental knowledge
Hau ien trong chua: Inner sanctuary
Hien Thu Tong: Hsien-Shou-Tsung
Hien Bao: Immediate retribution
Hien Chng: Intermediate realization
Hien Chng Lng: Guideline of Actual Seeing and Understanding
Hien Nghiep: Immediate effective karma
Hien Quang: Hien Quang Zen Master
Hieu biet: Knowing
Hoa: Kusuma
Hoa Lam: Hoa Lam Temple
Hoa Nghiem: Hua-Yen
Hoa Nghiem Kinh: Gandavyuha-sutra
Hoa Nghiem Tong: Hua-Yen Sect
Hoa Nghiem Tong Nhat Ban: Kegon
Hoa Lac Thien: Joy-born heaven
Hoa Lac Thien Vng: Kings of Heavens of Enjoyment of Emanations (The Flower
Adornment SutraChapter 1)
Hoa Phap: Instruction in the Buddhist principles
Hoa Thanh: Illusion city
Hoa Hao: Hoa Hao Buddhism
Hoa hp nhan: Intermingling cause
Hoa lo: Homa
Hoa tang: Jhapita
Hoa Than: God of fire
Hoai Kiep: Kalpa of destruction or decay
Hoan Hy Vien: Garden of joy
Hoan Lac Thien: Joyful devas
Hoan Tuc: Go back to the secular life
Hoang Ba Hy Van: Huang Po Hsi Yun
Hoang Kim Trach: Golden abode
Hoang Long Phai: Huang Lung Pai
Hoang Long Thien S: Huang-Lung Zen Master
Hoang Long T: Huang-Lung Temple
Hoac Chng: Hindrance of illusive passions
Hoang Nhan: Hung-Jen
Hoc gia loi lac: Great scholars
 1926

Hp chng: Gassho
Ho Khau Sn: Hu-Chiu-Shan
Ho Khu Thien S: Huguo Zen master
Ho The T Thien Vng: Heaven King
Ho Tr Cac Can: Guardian of the sense-door
Hoi phap: Ksamayati
Hoi Khanh: Hoi Khanh Temple
Hoi Linh: Hoi Linh Temple
Hoi Phc: Hoi Phc Temple
Hoi Sn: Hoi Son Temple
Hoi Tho: Hoi Tho Temple
Hoi Ton: Hoi Ton Temple
Hong Phuc: Hong Phuc Temple
Hue Lam: Hue Lam Temple
Hue Nghiem: Hue Nghiem Temple in Thu Duc
Hue Can Phat Giam: Hui-Chin-Fo-Chien
Hue Giac: Hui-Jue
Hue Kha: Hui-Ko
Hue Khai: Hui-Kai
Hue Lang Thien S: Hui-Lang
Hue Lang Trng Khanh: Hui-Leng-Chang-Shing
Hue Lam: Hui Lin Master
Hue Nam Hoang Long: Hui-Nan-Huang-Lung
Hue Nang: Hui-Neng
Hue Nghiem: Hue Nghiem Temple in Gia Dinh
Hue Nghiem: Hue Nghiem Temple in Saigon
Hue Nguyet: Jnana-candra
Hue Quan: Hui-Kuan
Hue Quang: Hue Quang Temple
Hue Sinh: Hue Sinh Zen Master
Hue Thanh Ba Tieu: Hui-Qing-Ba-Jiao
Hue Thang: Hue Thang Zen Master
Hue Tnh: Hui-Ching
Hue Trung: Hui-Zhung
Hue T: Hui-Ssu
Hue Van: Hui-Wen
Hue Vien: Hui-Yuan
Huyen Canh: Hsuan-Ching
Huyen Cao: Hsuan-Kao
Huyen Giac Vnh Gia: Hsuan-Chiao Zen Master
Huyen Giam: Hsuan-Chien
Huyen Lang: Hsuan-Lang
Huyen Nht: Hsuan-I
Huyen Pham: Hsuan-Fan
 1927

Huyen Sa: Hsuan-Sha

Huyen Trang: Hsuan-Tsang
Huyen Uyen: Hsuan-Yuan
Huyen ng: Hsuan-Ying
Huyen Vi: Huyen Vi
Huyen Uc o Lang: Hsuen-Yu-Tu-Ling
H Van Hoa Thng: Hsu-Yun
Hng Minh: Hung Minh Temple
Hng Quang T: Hung Quang Temple
Hng Hai: Huong Hai Temple
Hng Nghiem: Hsiang-Yen-Zhi-Hsien
Hng Sn: Gandhamadana
Hng Than: God of fragrance
Hng that: Gandhakuti
Hng Tran: Grandharammana
Hng Tng: Gandhahasti
Hng Vng: Gandharaja
Hng dan bi thien tri thc: Guided by a good advisor
Hng dan nham cung co niem tin: Guidelines to consolidate ones faith
Hu D Niet Ban: Incomplete nirvana
Hu anh Thien: Highest heaven of form
Hu Lau Thien Phap: Good deeds done in a mortal body
Hu Tng: Have form
Hu Tng: Have thoughts
Hy Lan Am Ngha: Hsi-Lin-Yin-I Dictionary
Hy Th Quy: Ghosts that eat human leavings
Hy vong: Hope
Hy Kien Thien: God of Indras heaven
Hy Thien th: Giving because of hoping to be reborn in a particular heaven
Hy Vo Lng Tam: Immeasureable inner joy

K
Keo: Keo Temple
Ke Dan Bo: Gokulikas
Ke Tuc Sn: Kukkutapada
Ke Vien: Kukkutarama
Khai Th Ngo Nhap: Introduction-Guidance-Awakening-Penetration
Khai Bach: Inform
Khai oan: Khai Doan Temple
Khai Tng: Khai Tuong Temple
Khanh Hy: Khanh Hy Zen Master
Khanh Long: Khanh Long Zen Master
Khanh Quang T: Khanh Quang Temple
Khanh Van T: Khanh Van Temple
 1928

Khac Can Phat Qua: Ke Chin Fo Kuo Zen Master

Khan na la: Kinnara
Khan Na La Vng: KingsKinnara Kings (The Flower Adornment SutraChapter 1)
Khiem ton: Humility
Khoa trng va kieu man: Grandiosity and self-conceit
Khoai lac: Joy
Kho Phap Tr: Knowledge of the law of suffering
Khong Giai Thoat Mon: Gate of deliverance by the realization of the immaterial
Khong Hai: Kukai
Khong Kiep: Kalpa of annihilation
Khong Ta Dam: Kamamithyacaradviratih
Khong Thuy Phap: Initial teaching of the undeveloped Mahayana doctrines
Khong Vo Bien X: Heaven of boundless space in the formless realm
Khong vo bien x giai thoat: Infinity of Space
Khuat chiet giao: Indirect or uneven teaching
Khuat a Ca A Ham: Khuddakagama
Khuc N Thanh: Kanyakubja
Khuong Viet: Khuong Viet Zen Master
Khuy C: Ksi-Ki
Khng Tang Hoi: Khuong Tang Hoi
Kien Hoa ong Giai: Idea concord
Kien hoac: Illusions and temptations arise from false views or theories
Kien Lap Tr: Intelligences
Kien Lu: Ilusion of seeing things as they seem, not as they really are
Kien S: Kien So Temple
Kien Tap Nhan: Habits of views
Kien thc: Knowledge
Kien thc huyen ao: Illusory knowledge
Kien a La: Gandhara
Kien Nam: Ghana
Kiep: Kalpa
Kiep Luan: Kalpa Sastra
Kiep Thieu: Kalpa-flames
Kiep Thuy: Kalpa of flood
Kiep Tinh Tu: Kalpa of the constellations
Kiep Trc: Impure aeon
Kiet Li Vng: Kaliraja
Kiet Ma Man a La: Karma-mandala
Kieu ngao: Haughtiness
Kieu Pham Ba e: Gavampati
Kieu Tat La: Kosala
Kieu Tran Nh: Kaudinya
Kim Cang Thu Bo Tat: Holder or protector of a vajra
Kim Cang T: Kim Cang Temple
 1929

Kim ch nam cho i song tot cua mot Phat t: Guidelines for a good Buddhist life
Kim Ke: Golden cock
Kim Lien Tch Truyen: Kim Lien Tich Truyen Zen Master
Kim Lien T: Kim Lien Temple
Kim Luan: Golden wheel
Kim mao s t: Golden-haired lion
Kim Quang ong T: Golden Light Drum
Kim Quang T: Kim Quang Temple
Kim Sac Khong Tc Vng: Golden-hued peacock king
Kim Sn T: Kim Son Temple
Kim Tang: Golden treasury
Kim Tang Van: Golden treasury cloud
Kim Thoc Nh Lai: Golden-grain Tathagata
Kim Tien: Golden rsi
Kim Tien T: Kim Tien Temple
Kim Trng: Golden staff
Kim X ieu Vng: Garuda-raja
Kinh Ca Lam: Kalama sutra
Kinh hanh: Kinhin
Kinh Nong Gia Pha Li oa: Kasibharadvaja Sutta
Knh Huyen ai Dng: Jing Hsuan Ta Yang Zen Master
Kleang: Kleang Temple
Ky Sn: Ky Son Temple
Ky Tho Cap Co oc Vien: Jetavana Garden
Ky vien Tnh Xa: Jetavana Monastery
Ky Vien T: Ky Vien Temple

L
Lac ien ao: Heretics believe in pleasure
Lac Sanh: Happy rebirths
Lam the nao e luon canh Nh Lai?: How to stay on the site of the Buddha?
Lao Oan: Hatred of labor
Lap nhan: Holding cause
Lau tan tr: Knowledge of extinction of contamination
Le knh ch Phat: Honor all Buddhas
Le phong sanh: Hojo
Lien Hoa Gii: Kamalashila
Linh hoat: Jivaka
Linh Hon: Incomprehensible wisdom
Lo Au: Kukkuc-cam
Loai bo ma chng: Get (v) rid of demons by Great Enlightening Beings
Loai Tr: Knowledge of the same order
Loan luan: Incest
Long biet n: Gratitude
 1930

Lc Giao: General teaching

Ly Ngon: Inexpressible form
Ly chng: Hindrance to truth
Ly Hoac: Illusions connected with principles
Ly Nhan Duyen: Interdependent Origination
Ly Tr Lng: Guideline of Reason
Ly tng Phat giao: Ideal of Buddhism

M
Ma ha Ca Chien Dien: Katyayana
Ma Hau La Gia Vng: KingsMahoraga Kings (The Flower Adornment Sutra
Chapter 1)
Ma au La Sat: Horse-head raksasa
Ma au Minh Vng: Hayagriva
Ma au Quan Am: Horse-head Kuan-Yin
Ma Mach: Horse-grain
Man nghiep: Individual leading karmas
Man Tap Nhan: Habits of arrogance
Mac cam toi loi: Inferiority feeling of guilt
Me Ngo Bat Nh: Illusion and enlightenment are fundamentally the same
Minh Chung: Invisible powers
Minh gia ho: Invisible aid
Minh Huan: Inner influence
Mot na hu bien, mot na vo bien: Half finite and half infinite
Mng tng en v ao s cua mnh: Guru yoga

N
Nam Thiem Bo Chau: Jambudvipa
Nan o: Hard to save
Nan hanh ao: Hard way of salvation
Nan thang: Hard to overcome
Nao Hai Chung Sanh: Injuring the living
Nang pha mon: Invalid proposition
Nang Tac Nhan: Karana-hetu
Nang Th Thai T: Great princely almsgiver
Nga Vng: King-goose
Nga Vng Biet Nhu: King-goose with a mixture of milk and water
Nga ien ao: Heretics believe in personality
Nga Va Nga S: I and Mine
Nga Quy: Hungry ghosts
Ngam ngh: Investigation
 1931

Nghe: Hearing
Nghe hen mon: Ignoble trades
Nghi Tnh Va ai Ngo: Inquiring spirit and great enlightenment
Ngha Mon: Gate of righteousness
Ngha Tnh: I-Ching
Nghch Lu: Go against the current
Nghch Quan: Inverse method in meditation
Nghiem Sinh Nhan Trung: Inquiry into the mode of a persons death
Nghiep: Karma
Nghiep An: Karma-mudra
Nghiep Bao Than: Karmaic retribution
Nghiep Bo: Karmic account book
Nghiep chu: Kriya-tantra
Nghiep Chung: Karma-seed
Nghiep Chng: Hindrances of past karma
Nghiep Duyen: Karma-cause
Nghiep i trc: Karma of previous life
Nghiep Hanh: Karma-deed
Nghiep Hu: Karmic process
Nghiep Hu lau: Karma of ordinary rebirth
Nghiep Lc: Karmic power
Nghiep Ma: Karma-maras
Nghiep Nao: Karma and distress
Nghiep Phong: Karma wind
Nghiep Tac: Karma-robber
Nghiep thuan thuc: Karma ripens
Nghiep Thc: Karma-vijnana
Nghiep Thng: Habitual karma
Nghiep tran: Karma-dirt
Nghiep Tng: Karmic action
Nghiep Vo Han nh: Indefinitely effective karma
Nghiep X: Karmasthana
Ngoai ao s: Heterodox teachers
Ngoc Tuyen Ngoc Hoa Lng Tong: Jade-fountain and Jade-flower
Ngon ng the gian: Human language
Ngu Phap: Ignorant law
Ngu trong tnh thc: Jagarite and sutte
Ngu gia That tong: Goke-shichishu
Ngu Thng Phan Kiet S: Higher bonds of desire
Nguyen Nhan: Hetupratyaya
 1932

Nguyen Tnh: Genshin

Nguyet Tinh: Hand of the Thousand-Hand Kuan-Yin
Ngi co hoat ong cua Phat: Karmapa
Ngu Cau Ngoai ao: Go-Vratika
Ngu an Hng: Gosirsa-candana
Ngu au Sn: Gosrnga
Ngu Hoa Chau: Godaniya
Ngu Mao Tran: Go-Rajas
Ngu Phan: Gomaya
Nha nc bao ve Phat giao: Hoguk pulgyo
Nhan am hy luan: Idle talk
Nhan: Hetu
Nhan Duyen: Hetupratyaya-hetu
Nhan Duyen Cong Tap Hoi: Kalapah-pratyayanam
Nhan ao: Human realm
Nhan Khong: Impersonality
Nhan Loai: Human-beings
Nhan Man a La: Garbhadhatu mandala
Nhan Minh Chanh Ly Luan: Hetuvidyanyaya-dvara-sastra
Nhan Minh Luan: Hetuvidya-sastra
Nhan nga kien: Independent human personality
Nhan Phi Nhan: Human and non-human being
Nhan sinh: Human life
Nhan Tanh: Human nature
Nhan Tam: Human mind
Nhan Thu: Human-gati
Nhan Tien: Human-genii, Immortal among men
Nhan Ba La Mat: Ksanti
Nhan nhuc: Ksani
Nhap nh: Jhana
Nhap phap gii: Interpenetration of all dharmas
Nhat Bien Thng Nhan: Ippen
Nhat ai Trach: Great house
Nhat Hanh: I-Hsing
Nhat Niem Nghiep Thanh: Karma completes in one thought
Nhat Tang Nhat Giam: Increase then decrease in the same ratio
Nhat Thanh Nhat Thiet Thanh: In the perfection of one all are perfected
Nhiem Tnh: Impurity and purity
Nhuc Nhan: Human eye
Nhue Ket: Hate
 1933

Nhuyen Ng: Gentle words

Nh Lai Tr: Knowledge of Buddhas
Nh thiet tru: Jewel-like state
Nh Thc Tr: Knowledge of reality
Nh Tnh: Ju-Ching
Nhng ieu tham chieu ln lao: Great citations
Nhng nguyen ly trong Phat giao ai tha: General principles in Mahayana
Buddhism
Nhng ngi ban c hanh: Kalyana-mitra
Niem niem xuat sanh tr: Instantly creative knowledge
Niem Than: Kayagatasati
Noi li hung ac: Harsh speech
Noi B: Inner mystic mind
Noi Canh: Internal Realms
Noi Chung: Inner company
Noi Chng: Inner experience
Noi hoa: Inner heat
Noi ho: Inner protectors
Noi Huan: Inner censing
Noi huan chan nh: Internal influence of the bhutatathata
Noi hng: Introversion
Noi ket: Internal formations
Noi Khao: Internal Testing Conditions
Noi ky: Internal discipline
Noi Ma Ngoai Ma: Internal demons and external demons
Noi Ngoai Kiem Minh: Inner and outer brightnesses
Noi pham: Internal ordinary
Noi Phan: Internal Aspect
Noi tang: Internal organs
Noi Tam: Inner world
Noi thai: Inner garbhadhatu
Noi Tran: Inner gunas
Noi tng: Internal perception
Noi Vien: Inner court
Noi Y: Inner garment
Nuoi dng thien t duy: Harbouring a good thought
N than Bi Man: Goddess of Mercy

O
Oai Am Vng: King with the awe-inspiring voice
 1934

Oan Tap Nhan: Habits of resentment

P
Phan Duyen: Interdependent causes
Phap ang: Hoto
Phap Gii The Tanh Tr: Intelligence as the fundamental nature of the universe
Phap Hy: Joy of dharma
Phap mon vo tan: Inexhaustible qualities
Phap Nhien: Honen
Phap Phuc: Kasaya
Phap Th: Giving of the doctrine
Phap t: Hassu
Phap Tng: Hosso
Phap Vo Nga Tr: Knowledge of non-self of the dharma
Phap Vo Ngai Tr: Knowledge on the unimpediment of the Dharma
Phap Vng: King of the teaching
Phat sinh tr hue: Generate knowledge
Phat tam Bo e mot cach sai lech: Imperfected way of developing the Bodhi Mind
Pham chat v ai kho tin: Great qualities that are hard to believe
Phan biet tr: Knowledge of differentiation
Phan nga: Horse dung
Phat t: Hossu
Phat giao Nam Dng: Indonesian Buddhism
Phat Giao Nhat Ban: Japanese Buddhism
Phat Giao Trieu Tien: Korean Buddhism
Phat tam muoi bat kha t ngh: Immeasurable inconceivable Buddha-concentration
Phat Tanh: Honrai-no-memoku
Phe Phat Huy Thch: Haibutsu-kishaku
Phi suy tng: Hishiryo
Phi Tnh Thanh Phat: Insentient becomes Buddha
Phien nao: Klesas
Phien nao chng: Klesavarana
Phien Nao oc: Impurity of affliction
Phien Nao Tap: Habit of afflictions
Phong Dat: Heedlessness
Pho Quang ai Tam Muoi: Great Concentration of Universal Light
Phuc c mon: Gate of blessedness and virtue
Phuc tang: Hidden treasury
Phung Tung: Gatha
Phng Quang ai Trang Nghiem Kinh: Great Ornament Vaipulya Sutra
 1935

Phng Quang ao Nhan: Heretical followers of Mahayana

Q
Quan anh bat t ngh: Inconceivable anointment
Quan The Am Bo Tat: Kuan-Yin
Quang Am Thien Vng: Kings of Heavens in which Light is used for Sound (The
Flower Adornment SutraChapter 1)
Quang Dung Nam Thap: Kuang-Yong Nan-Ta
Quang minh: Illumination
Quang Thong: General Supervisor of the royal court
Quang To Tr Mon: Kuang-Zuo-Zhi-Men
Quang Trach: Kuang-Zhai
Quang Trach T Tha: Kuang-Zhais four yanas
Quang Chieu Hue Giac: Kuang-Zhao-Hui-Jue
Quang ai lc: Grandiose power
Quang Qua Thien Vng: Kings of Heavens of Vast Results (The Flower Adornment
SutraChapter 1)
Que Sam: Kui-Chen
Qui Tnh: Kui-Xing
Quy-Chi: Kuei-Chi
Quy Mau: Hariti
Quy Mon: Gate of demons
Quy Than: Ghosts and spirits
Quy Than Thc Thi: Ghosts and spirits eating time
Quyen Hien: Gongen

R
Ra khoi t vien hay ni vien ve ban em: Go outside of the monastery or nunnery at
night
Ra ngoai ai gii cua vung an c kiet ha: Go outside the boundaries officially
declared for the Rains Retreat

S
Sam Hoi: Ksama
Sanh Lam Ngi La Kho: Its difficult to be reborn (in the human realm) as a human
being
Sanh Thien: Highest incarnations of the six paths
Sanh t tr: Knowledge of the workings of karma
Sat e li: Kshatriya
Sat Na: Ksana
 1936

Sat sanh: Killing

Sat sanh hay khong sat sanh: Killing or not killing
Sac Khong Ngoai ao: Heretics Denial of material existence
Sac quang: Halo from a Buddhas body
San e tien nhan: Ksantirsi
San Han: Hatred
San han va thu ch: Hatred and Animosity
San Tap Nhan: Habits of anger
Si Ai: Ignorance and desire
S phu kien: Idea of a creator
Sinh Phat Bat Tang Bat Giam: Indestructibility (n) of the living and the Buddha
Sinh T Vien: Garden of life and death
Soi Sang: Give light to someone
S Nang Bien: Initiator of change
S phat tam: Initial determination to seek enlightenment
S Qua: Initial achievement
S sanh bat tnh: Impurity of the newly-born baby
S sat na thc: Initial ksana
S Tri Chng: Hindrance of knowledge
S T Du Hy Tam Muoi: Joyous samadhi which is liken to the play of the lion with
his prey
S T Khai: Harivarman
S Chng: Hindrances of phenomena
Sc manh toi cao, anh sang cc sang: Greatest strength and utmost brilliance
Sc nong: Heat

T
Ta hanh tap nhan: Habit of committing adultery
Ta kien ien ao: Illusion of view
Ta Menh: Heterodox way of obtaining a living on part of a monk
Ta Menh Thuyet Phap: Heterodox way of teaching
Tai nghe tieng: Hearing a sound-object with the ear
Tai th: Giving of goods
Tan nh: General meditation
Tan tam: Inattentive mind
Tan Thien: Goodness cultivated during normal life
Tanh Chung Tanh: Germ-nature of ability to discriminate all the natures of
phenomena
Tanh Cua Phap Than Nh Lai: Inconceivable Dharmakaya
Tanh Thien: Good by nature
 1937

Tang ch: Increasing and improving merits and blessings

Tang Kiep: Increasing kalpa
Tang Thng Tam Hoc: Increased powers of mind through meditation
Tam bat sanh bat diet: Immortal mind
Tam Canh: Heart-mirror
Tam Chau: Gem of mind
Tam cua ch ai Bo Tat: Heart of Great Enlightening Beings
Tam duc gii: Karmavacara-citta
Tam khong ha liet: Indomitable mind
Tam Li ch: Hita-citta
Tam Sinh Diet Mon: Gate of creation and destruction
Tam Tr Tue: Jnana-citta
Tam Vo Sac Gii: Immaterial-sphere consciousness
Tam: Initial application
Tan Gia Bnh: Kalavinka pitcher
Tap Chung Tanh: Germ-nature of study of the void
Tap Kh: Habit energy
Tap kh Ba La Mat: Habit energy of transcendence
Tap Kh bat kha t ngh: Indescribable vasana
Tap kh Bo e tam: Habit energy of determination for enlightenment
Tap kh cong hanh: Habit energy of enlightening practice
Tap kh nhng canh gii sai biet: Habit energy of various differentiations of state
Tap kh thay Phat: Habit energy of seeing Buddha
Tap kh thien can: Habit energy of roots of goodness
Tap kh tho sanh ni the gii thanh tnh: Habit energy of undertaking birth in pure
worlds
Tap kh t duy phap bnh ang: Habit energy of meditation on equality
Tat o: Jealousy
Tay Minh: Hsi-Ming
Tay Nam phn xam: Gray pennon in the Southwest
Tay Thien: India
Tha Hoa T Tai Thien Vng: Kings of Heavens of Free Enjoyment of Others
Emanations (The Flower Adornment SutraChapter 1)
Thai Tang Gii: Garbhadhatu
Thai Hoa: Khema (Nun)
Tham Duc: Greed and desire
Tham am cac duc lac ngu tran: Kamacchanda
Tham lam: Greed
Tham lam va san han: Greed and anger
Tham Tap Nhan: Habit of craving
 1938

Tham van: Interview

Tham Bat: Intention to probe into the attainment of the master
Thanh chung: Holy multitude
Thanh ao: Holy way
Thanh e: Holy principles
Thanh giao: Holy teaching
Thanh Hanh: Holy practices
Thanh Ngon: Holy words
Thanh Ngon Lng: Guideline to the teachings of the sages
Thanh Phuc: Holy happiness
Thanh Qua: Holy fruition
Thanh Tanh: Holy nature
Thanh Tang: Holy monk
Thanh thai: Holy womb
Thanh Tnh Ly Sinh: Holy nature apart from unenlightened nature
Thanh tr: Holy wisdom
Thanh Tr Phi Ngon Ng: Holy wisdom does not belong to the realm of words
Thanh Tng: Holy statue of the Buddha
Thanh ng: Holy response
Thanh Kiep: Kalpa of formation
Thanh S Tac Tr: Krtyanusthana-jnana
Thanh tu s thc chng: Gain (achieve) the realization
Thao Moc Thanh Phat: Herbs and trees also have Buddha-nature
Thang Gia: Jaina
Thang Hu: Jinamitra
Tham tam tang thng: Intense profound mind
Than: Kaya
Than bat tnh: Impurity of the body
Than Hanh Niem Tu Tap: Kayagatasmrti
Than Mao Thng Mi Tng: Hair on the Buddhas body
Than Nghiep: Kaya-sankhara
Than Niem X: Kaya-smrtyupasthana
Than Ngi Kho c: Human life is difficult to obtain
Than tam-khau t-y tam: Kaya-karmas-Vac-karmas
Than Tam Vo Thng: Impermanence of the body and mind
Than Thc: Kaya-vijnana
Than Trung Am: Intermediate state
Than Trung Hu: Intermediate existence body
Thap Gii: Jukai
Thap Nh Mon Luan: Junimonron
 1939

The: Human generation

The ai: Greatness in substance
Th chuyen: Indicative turn of the law-wheel
Th Phi: Gossips of right and wrong
Thch e Hoan Nhan: Indra
Thien Bach c Hoa Than Phat: Hundred thousand myriad transformation bodies of
the Buddha
Thien ang: Heaven
Thien e: King of heaven
Thien Nhac: Heavenly music
Thien Thai Sn: Heavenly Terrace Mountain
Thien Than: God of heaven
Thien Thng Thien Ha Duy Nga oc Ton: Heavens above and earth beneath I
alone am the honoured one
Thien Ton: Highest divine beings
Thien Benh: Illnesses of meditation
Thien Lam: Grove of meditation
Thien Phai Nhat Ban: Japanese Zen Sects
Thien: Kusala
Thien ac: Kusala-akusala
Thien Can: Good roots
Thien Hien Thien: Good Manifestation Heaven
Thien Hu Tri Thc: Good-Knowing advisor
Thien Nam T: Good sons
Thien nghiep: Good deed, Kusala karma
Thien Nguyet: Good months
Thien Nhan: Good man
Thien tam: Good mind
Thien Vo Lau Phap: Kusalanasrava
Thiet Luan Vng: Iron-Wheel King
Thiet thu: Iron tree
Thiet Trat: Iron tablets in hades
Thiet Vi Sn: Iron-Ring Mountain
Tho lng vo cung: In the Western Pure Land, life span is inexhaustible
Tho sanh bat tnh: Impure birth
Thi ky Hoa Nghiem: Hua-Yen period
Thi Tong: Jishu
Thi Y: Garments suited to the time or occasion
Tho Nhan: Immature man of Hinayana
Tho Tng: Gross forms
 1940

Thong giao: Interrelated teaching

Thu lay Ba La Mat: Grasp the transcendent ways
Thu lay Bo e: Grasp enlightenment
Thu lay ch phap: Grasp all things
Thu lay ai bi: Grasp great compassion
Thu lay ai t: Grasp great benevolence
Thu lay Nh Lai: Grasp Buddha
Thu lay phng tien thien xao: Grasp skill in means
Thu lay tat ca chung sanh gii: Grasp all realms of sentient beings
Thu lay tat ca the gii: Grasp all worlds
Thu lay thien can: Grasp roots of goodness
Thu Trc: Grasp
Thu Tng Sam: Hold repentance before the image of the Buddha
Thu e Sa Luan: Jyotisa Sastra
Thuy Giac: Initial enlightenment
Thuy Mien Cai: Hindrance of sloth
Thuyet giang giao phap khong phu hp vi nhng li Phat day: Give teachings that
are not in accordance with the Buddhas teachings
Th e Duyen: Immediate sub-cause
Thc vo bien x giai thoat: Infinite Consciousness
Thng ien ao: Heretics believe in permanence
Thng Kien: Holding to the view of permanence
Thng ng: Go to the hall to expound the Buddhas teaching
Thng pham thng sanh: Highest quality of the incarnated beings with
corresponding to karma
Thng pham Tnh o: Highest stages in the Pure Land
Thng Tha: Higher vehicle
Tch Trng: Khakkara
Tiem nh: Gradual concentration
Tiem Giao: Gradual doctrine
Tiem ngo: Gradual awakening
Tiem Nhiet: Increasing heat
Tiem Th Ch Quan: Gradual dhyana
Tien S Phat Hoc: Geshe
Tieng het: Katsu
Tiep Dan ao S: Guidance of original teacher
Tieu T: Hsiao Tzu
Tieu A Ham: Khuddaka-Nikaya
Tieu Khong: Hinayana doctrine of void
Tieu Tham: Informal short dharma talk
 1941

Tieu Tha: Hinayana

Tieu Tha va ai Tha: Hinayana and Mahayana
Tieu Tha Luan: Hinayana Abhidharma
Tieu Tha Nh Bo: Hinayanas two major classes
Tieu Tha Tam An: Hinayana-three characteristic marks
Tieu Tha Tam Tong: Hinayana-three major schools
Tieu Tha Tang Giao: Hinayana teaching
Tieu Tha Thap Bat Bo: Hinayana-eighteen sects
Tieu Tha Thien Tiem Gii: Hinayana partial and gradual method of obeying laws
and commandments
Tieu Tha T Bo: Hinayana-four major sects
Tieu Tha T Mon: Hinayana-four doctrines
Tn Minh Tam: Inscribed on the believing mind
Tn tam ni ch Phat chang hoai diet: Indestructible Faith in the Buddhas
Tn Th: Gift of the faithful
Tn Tho Phung Hanh: In faith receive and obey
Tinh tan phat trien nhng ieu thien lanh cha phat sanh: Induce the doing of good
deeds
Tinh Tan Va Thoi Chuyen: Great effort and retrogression
Tinh tan tiep tuc phat trien nhng ieu thien lanh a phat sanh: Increase merit when
it was already produced
Tnh C Thien Dan: Heavenly beings
Tnh ien ao: Heretics believe in purity
Tnh o Chan Tong: Jodo Shinshu
Tnh o Tong: Jodo-Shu
Tnh Mon: Gate of purity to Nirvana
Toa Thien Hoi: Gathering of Zen practitioners
To chc Mang Li Phat Giao Nhap The: International Network of Engaged
Buddhists (INEB)
Ton thang gia: Honored victorious one
Tong bao nghiep: General karma
Tong Cung: General offer to all spirits
Tong nguyen: General vow
Tong Tng Gii: General commandments for all disciples
Tra Tap Nhan: Habits of deceptions
Trang Nghiem Kiep: Glorious kalpa
Trang Nghiem Mon: Gate of adornment
Tran: Gunas
Tri tam the nghiep bao tr lc: Knowledge of karma of all beings
Tri Thc Bat Toan: Imperfect intellection
 1942

Tr Ba la mat: Knowledge of perfection

Tr Canh: Jnana-darpanna
Tr cua s oan diet hoan toan: Knowledge of complete destruction
Tr Gia: Knower
Tr hue mon: Gate of Buddha-wisdom
Tr Quang: Jnana-prabha
Tr quang chieu: Illuminations of knowledge
Tr Tch: Jnana-kara
Tr Tue: Jnana
Tr Tue Bo Tat: Intellectual Bodhisattva
Tr tue thanh tnh: Jnanam-anasrava
Tr Tng: Knowledge of like and dislike arising from mental conditions
Tr Bon: Holding the root or fundamental
Tr Nghiep Thch: Karmadharaya
Tr Ngu Gii: Keeper of the law of oxen
Tr Quoc Thien Vng: King of celestial musicians
Tr Thuy: Jatimdhara
Trieu Thnh ong T: Inviter
Trong toi: Grave offense
Tri ao Li: Heaven of Thirty Three
Tri au Suat: Heaven of Tushita
Tri Hoa Lac: Heaven who creates objects of sensual enjoyment by thought in
accordance with their desires
Tri Lac Bien Hoa: Heaven of transformation of bliss
Tri Tha Hoa T Tai: Heaven of Comfort Gained Through Others Transformations
Tri Thien Hien: Heaven of beautiful presentation
Tri Thien Kien: Heaven of beauty
Tri To Da Ma: Heaven of the Yama
Tri Vo Tng: Heaven above thought
Trong trot, nau nng, lam thng mai, che tao vat dung hay may quan ao e kiem
tien: Grow crops, cook, do business, manufacture things or to sew clothes to sell in
order to make money
Tru Kiep: Kalpa of existing
Trung Am: Intermediate existence
Trung Gian nh: Intermediate dhyana stage
Trung Hu: Intermediate state of existence
Trung Quan Luan: Guide-book of the Middle Way School
Trung trung Duyen khi: Interbeing Endlessly Interwoven
Truyen Tha: Handed-down tradition
Trc Giac: Immediate knowing
 1943

Tu Hoac: Illusion in practice

Tuc mang minh: Insight into the mortal conditions of self and others in previous lives
Tue Giac: Intuitive insight
Tung oc chanh hanh: Intone the three sutras
Tung Tap Nhan: Habits of disputation
Tuy ch th: Giving as occasion offers
Tuyen Hoa: Hsuan-Hua
Tuyet Sn Bo: Haimavatah
Tuyet Sn Ha: Himatala
T ong tam: Holy Places of Buddhism
T Thien vng Thien: Heaven of the Four Kings
T Bi Tam: Heart of compassion
T Mon: Gate of mercy
T Vo Lng Tam: Immeasurable loving kindness
T Mon: Gate of death
T Nhien Ngoai ao: Heretic sect that holds things happen spontaneously
T Nhien T: Intuitive mercy
T tho dung tam muoi: Jijuyo
Tng Tuc Gia: Illusory ideas
Tng T Tc Phat: Identity of the Individual and Buddha
Tng ai: Greatness of potentialities
Tng ien ao: Inverted thoughts
Tng au Sn: Gayasiras
Tng oa Khanh: Hastigarta
Tng Nha Hoa: Ivory flower
Ty lng mon: Inferential

U
U Linh: Invisible spirits
Uong Tap Nhan: Habits of injustice
ng Hoa Phap Than: Infinite forms of absolute Buddha

V
Van vat bat tnh: Impurity of external objects
Vang Sanh Tnh o: Gaining rebirth to the Pure Land
Van Chng Ngu Sn: Gosan-Bungaku
Van nan hay la ray v Tang hay Ni khac: Interrogate or reprimand other monk or nun
Vi Nhieu: Go round
Vien on: Immediate and the whole
Vien on Ch Quan: Immediate and whole dhyana
 1944

Vien lam cua ch ai Bo Tat: Groves of Great Enlgihtening Beings

Vien Cao Cap Phat Hoc: Institute of Advanced Buddhist Studies
Vinh Nhuc: Honor and dishonor
Vong tam: Illusion mind
Vong tng: Idle thoughts
Vo Bien Phap Gii: Infinite world of things
Vo Bien Than: Immeasurable bodies
Vo Bieu Gii: Inward invisible power
Vo kien: Idea of unreality of all things
Vo Kien nh Tng: Invisible mark on the head
Vo lac ien ao: Heretics believe that Nirvana is not a place of bliss
Vo lng cua am thanh cua c Nh Lai: Infinity of the Buddhas voice
Vo lng ao: Infinite path
Vo Lng Ngha: Infinite meaning
Vo lng oai c: Infinite powers
Vo Lng Quang: Infinite light
Vo Lng Tam: Infinite mind
Vo Lng Tho: Infinite life
Vo Lng Tram Ngan Vo So S: Infinities of things
Vo lng tr ao: Infinite aids
Vo Minh: Ignorance
Vo Minh Hoac: Illusion arises from primal ignorance
Vo Minh Nghiep Ai: Ignorance, karma and desire
Vo minh Phap tnh nhat the: Ignorance and Bhutatathata
Vo Nga: Impersonal Tone
Vo nga ien ao: Heretics believe that Nirvana is not a real Buddha-nature
Vo Tam: Inconsciousness
Vo Tam ao Nhan: Hermit with an empty mind
Vo Tan ang: Inexhaustible lamp
Vo tan hai: Inexhaustible ocean
Vo tan nguyen: Inexhaustible vows
Vo tan tang: Inexhaustible treasures
Vo Tan Tang phong luan: Inexhaustible treasury atmosphere
Vo Tan Y Bo Tat: Infinite Resolve Bodhisattva
Vo Thuy Vo Minh: Ignorance without beginning
Vo Thng: Impermanence
Vo Thng Cu: Impermanence of ego
Vo thng ien ao: Heretics believe that Nirvana is impermanence
Vo tnh ien ao: Heretics believe that Nirvana is not pure
Vo uy th: Giving of courage or confidence
 1945

Vu ien: Khotan
Vng Thien: King-feast

X
Xa Hanh: Go on the belly
Xa Quat Sn: Grdhrakuta
Xa Vo Lng Tam: Immeasurable detachment
Xe De: Goat cart
Xien e: Icchantika
Xuat the gian tr: Jnanam-lokottaram

Y
Y Tha Khi: Inter-origination
Y Ma Tam Vien: Horse-will, monkey-mind
Yeu Danh Th: Giving for acquiring a good reputation
 1946

TABLE OF CONTENT

VOLUME ONE (A-B) 1-610

VOLUME TWO (C-D) 611-1146
VOLUME THREE (E-F) 1147-1876
VOLUME FOUR (G-K) 1877-2512
VOLUME FIVE (L-N) 2513-3142
VOLUME SIX (O-R) 3143-3726
VOLUME SEVEN (S) 3727-4336
VOLUME EIGHT (TA-TE) 4337-4788
VOLUME NINE (TH-TZ) 4789-5224
VOLUME TEN (U-Z) 5225-5626

G
Gachati (skt): Gia Xa eTien boProgress. Lai lieu at phap gii vo ngai canh giiSee
Gachi (skt): Yet ChcAccording to Eitel in The Ten kinds of truth seal.
Dictionary of Chinese-English Budhist Terms, Gain control of ones own mind: Lam chu
Gachi is an ancient kingdom between Balkh and
Bamian, about RuiTheo Eitel trong Trung Anh
Phat Hoc T ien, Yet Chc la mot vng quoc nhan.
co nam gia Balkh va Bamian, vao khoang Rui.
Gadgadasvara (skt): Wonderful Sound
Bodhisattva, master of seventeen degrees of
samadhi, whose name heads cap 24 of the Lotus
SutraDieu am Bo Tat.
Gadura (skt): Ca-Lau-La, mot trong tam chung
sanh sieu nhan trong Kinh Lien HoaGadura,
one of the eight classes of supernatural beings in
the Lotus Sutra or eight Vajra DeitiesSee Eight
classes of divinities, Eight classes of supernatural
beings in the Lotus Sutra and Eight classes of
nagas and devas.
Gagana (skt): Ca Ca NaBau tri hay khong
trungThe firmamentSpace.
Gagana (skt): H khongSkySpace.
Gaganamala (p): H Khong Vo Cau.
Gaganamati (p): H Khong Hue.
Gahakaraka (skt): The builder of the house of
self, the self which holds together unreal
components in an unreal unity and gives the
illusion of being a compound thing. The analogy is
from a house which, being taken to pieces, cease
to be.
Gahapataggi (p): The fire of the householder
La cua ngi gia chuSee Three dharmas
(XXVIII) (B).
Gain:
1) Labho (p): ac hay c liSee Eight
winds.
2) Patilabhati (p):
a) (n): Thanh tuAccording to the Sangiti
Sutta in the Long Discourses of the Buddha,
there are five kinds of gainTheo Kinh
Phung Tung trong Trng Bo Kinh, co nam
1947
s thanh tuSee Gain and loss, and Five
kinds of gain.
b) (v): Patilabhati (p)acLi locThau
c.
3) Sampada (p): See Patilabhati (p).
Gain comprehension of the unobstructed
realm of the cosmos of reality: ong ch Nh
c tam mnh.
Gain (win) the Dharma vision: ac Phap
Gain fame and money: at c danh li va
tien tai.
Gain of health: Vo Benh Thanh TuSee Five
kinds of gain.
Gain the Heavenly Eye: Win divine vision
ac Thien nhan.
Gain (v) knowledge of: Janati (p)Jnatum
(skt)Hieu biet.
Gain and loss: Success or failureThanh bai
ac That.
(I) Gain: Labho (p)AdvantageProsperity
Benefitac hay c liPeople are often
swayed either by their attachment to gain,
fame, praise, and pleasure, or by their
aversion to loss, disgrace, blame, and
suffering. In fact, life is a process of gain and
loss, but people only satisfy with gain and
feel miserable with loss; therefore, people
continue to suffer. If life is a continuous
process of temporary happiness of gain and
suffering of loss, life would not worth living
any more. Thus, the Buddha taught: It is
under adverse circumstances one should
remain high and moral courage and maintain
proper equilibrium. Our life, especially that of
lay people, has ups and downs while
struggling in daily activities, in order for us to
have less disappintment, we should be
prepared to accept both the good and the
bad. In the time of the Buddha, a noble lady
was offering food to the Venerable Sariputra
and some other monks. While serving them,
she received a note stating that certain
misfortunes had affected her family. Without
 1948

becoming upset, she calmly kept the note in c tin bat hanh a xay ra cho gia nh toi.
her waist-pocket and continued to serve the Toi chap nhan, toi van bnh tnh. Toi van tiep
monks as if nothing had happened. A maid tuc hau ha quy ngai mac du nhan c tin
who was carrying a pot of ghee to offer to the buon. S dung cam cua ngi an ba nay
monks was so startled that she slipped and that ang c ca ngi.
broke the pot of ghee. Thinking that the lady (II) The Buddha taught: Buddhists should
would naturally fell sorry at the loss, courageously accept losses. One must face
Venerable Sariputra consoled her, saying that these losses with equanimity and take them
all breakable things are bound to break. The as an opportunity to cultivate our sublime
wise lady remarked: Bhante, what is this virtuesc Phat day: Phat t nen can am
trivial loss? I have just received a note stating chap nhan s thua thiet. Ta phai trc dien vi
certain misfortunes have occurred in my s thua lo mot cach bnh than va lay no lam
family. I accepted without losing my balance. mot c hoi e trau doi nhng c hanh cao
I am serving you all despite the bad news. sieu..
Such barve courage of the lady should be 1) At the time of the Buddha, once the Buddha
highly commendedNgi ta luon co went seeking alms in a village. Owing to the
khuynh hng bam vu lay li loc, danh thm, intervention of Mara, the Buddha did not
tieng khen, va vui sng; ngc lai, ghet bo obtain any food. When the Mara questioned
s thua lo, tieng xau, s che trach, va kho the Buddha rather sarcastically whether he
au. That vay, i la mot chuoi c thua, was hungry or not, the Buddha solemnly
nhng con ngi ch thoa man neu c va explained the mental attitude of those who
kho s neu thua, chnh v the ma c mai kho were free from impediments, and replied:
s. Cuoc i neu mai c th ci, thua th Ah, happily do we live, we who have no
khoc, th cuoc i khong ang e song na. impediments. Feeders of joy shall wee be
Chnh v the ma c Phat day: Trong moi even as the gods of the Radiant Realm:
ngang trai, ta phai to ra co tinh than manh va Trong thi c Phat con tai the, mot lan ngai
can am, duy tr tinh than quan bnh thch i khat thc tai mot lang. Do s can thiep cua
hp. Cuoc i cua nhng ngi tai gia phai Ma vng, c Phat khong nhan c chut
co luc len luc xuong khi tranh au vi i, o an nao ca. Khi Ma vng hoi cham biem,
muon t b that vong, con ngi phai san sang Ngai co oi khong? c Phat vui ve giai
chap nhan ieu tot cung nh ieu xau. Vao ngha thai o tinh than cua nhng ai thoat
thi c Phat con tai the, co mot menh phu khoi moi chng ngai, Ngai ap: Sung
quy phai cung dng thc vat cho ngai Xa sng thay, chung ta song khong b ieu g
Li Phat va ch Tang. Trong khi ang dang chng ngai. Ta thng song an vui nh cac
thc pham cung dng, ba nhan c giay v than coi Tri Quang Am.
bao tin bat hanh a xay ra cho gia nh ba. 2) On another occasion, the Buddha and his
Khong chut roi loan, ba bnh tnh bo la th disciples observed the rainy season in a
vao tui roi van tiep tuc dang thc an en ch village at the invitation of a brahmin who,
Tang lam nh khong co chuyen g xay ra. however, completely fogot to attend the
Mot no ty mang bnh sa e cung dng, needs of the Buddha and the Sangha.
ngac nhien en noi trt te lam be bnh sa v Throughout the period of three months,
ng rang khi nghe tin nay chac chan ba nay although Venerable Moggallana volunteered
se khong khoi kho au phien nao. Ngh rang to obtain food by his psychic powers, the
the nao ba nay cung buon v cai bnh b v, Buddha making no complaint, was contented
ngai Xa Li Phat lien khuyen giai ba va noi with the fodder of horses offered by a horse
rang tat ca nhng g co the v c th mot dealer: Mot dp khac, c Phat va cac e t
ngay nao o cung se b v. Ba noi: The nao cua Ngai an c vao mua ma tai mot ngoi
la cai mat khong ang ke? Toi va nhan lang theo li mi cua mot ngi Ba La Mon.

Ngi nay quen han viec tiep te thc vat cho
c Phat va Tang Gia. Trong suot ba thang,
ngai Muc Kien Lien a phai xung phong
dung than thong i xin o an, the mac
Phat khong he co mot li phan nan va chu
dung co kho cua nga do mot ong lai nga
cung dng.
Gain of morality: Gii Thanh TuSee Five
kinds of gain.
Gain the path of purity and tranquility: at
en con ng thanh tnh (thanh tnh ao).
Gain, praise, honour, and ill-gotten fame:
Labha-siloka-sakkara-micchayasa (p)Thau oat
bat chanh, tieng tot, danh vong, li khen tang va
li locSee Ten armies of mara.
Gain (get) profit: c li ch.
Gain (achieve) the realization: Thanh tu s
thc chng.
Temporary gain: Li loc tam thi.
Worldly gain: Li loc the gian.
Gain of relatives: Than Thuoc Thanh TuSee
Five kinds of gain.
Gain of right views: Kien Thanh TuSee
Five kinds of gain.
Gain in our social relations: Co li trong giao
tiep xa hoiIn the Ten Non-seekings, the
Buddha taught: We should not wish for gain in
our social relations. This will lead us to violate
moral principles and see only mistakes of
others.Trong Mi ieu Tam Niem, c Phat
day: Giao tiep th ng cau li mnh, v li mnh
th mat i ao ngha.See Ten Non-Seeking
Practices.
Gain superknowledge: Attain supreme
knowledgeAchieve wisdomat c toi
thang tr.
Gain true insight (knowledge or
understanding): at c tr hue nh that
(chanh tr).
Gain of wealth: Tai San Thanh TuSee Five
kinds of gain.
Gaining: Patilabha (p)ang ac c.
Gaining new insights through studying old
material or reviewing the past helps one
understand the present: On chuyen cu e biet
chuyen mi (On co tri tan).
1949
Gaining knowledge-and-vision in
meditation: Tu Tap Thien nh a en Chng
ac Tri KienSee Four concentrative
meditations.
Gaining rebirth to the Pure Land: To be
reborn in the Pure LandVang Sanh Tnh o.
(I) The meanings of Gaining rebirth to the Pure
LandNgha cua Vang sanh Tnh o: To
go to be in the Pure Land of Amitabha, or to
have a rebirth in the Pure Landi (sanh) ve
coi Tnh o cua c Phat A Di a.
(II) According to the Pure Land Sect, there are
two conditions of rebirth to the Pureland
Theo Tnh o Tong, co hai trng hp vang
sanh ve Tnh o:
1) To gain rebirth to the main land: Vang sanh
Chanh QuocThis condition is reserved for
those who regularly and diligently practice
Buddha Recitation, those who have a sincere
and faithful mind without regression. They
will know beforehand the time and place of
their death, having clear and proper thoughts,
they will bathe themselves, changing clothes,
or receive the great lights of the Buddha
shine to their bodies. Or they may see the
enlightened characteristics of the Buddhas
and an assembly of enlightened beings
appearing in the sky often walking in
meditation before their eyes. All the various
good and wholesome images will appear
clearly, within a split moment, these people
will gain rebirth to the Pure land, be near the
most supremely virtuous beings, and earn a
place among the nine levels of the lotus
throne. They will often be able to hear the
dharma sounds of the Buddhas and ultimately
they will attain the enlightenment fruit of
BuddhahoodNgi nao bnh thng tinh
tan niem Phat, mot long thanh tn khong lui
sut, khi lam chung biet trc ngay gi, chanh
niem ro rang, t mnh tam goi, thay y phuc,
hoac c quang minh cua Phat chieu en
than, hoac thay tng hao cua ch Phat cung
ch Thanh chung hien than ra gia khong
trung hay i kinh hanh trc mat, co iem
lanh hien hien ro rang, ke ay trong mot sat na
lien c sanh thang ve Tnh o, gan gui ch
thng thien nhn, d vao mot trong chn
 1950

pham sen ni chon lien tr, hang nghe c the Fragrant Land about Being reborn in the
phap am cua ch Phat, rot rao thanh tu c Buddhas Pure Land as followsTheo Kinh
chanh qua. Duy Ma Cat, chng mi, pham Phat Hng
2) To be reborn to the outer border of the Tch, c s Duy Ma Cat a noi vi ch Bo Tat
Pureland: Sanh ve Nghi ThanhThis nc Chung Hng ve Vang Sanh Tnh o
condition is reserved for those who normally nh sau:
maintain precepts, who practice Buddha 1) The Bodhisattvas from the Fragrant Land
Recitation but are not diligent and lack faith. asked: How many Dharmas should a
Thus, when death arrives, they do not have Bodhisattva achieve in this world to stop its
any good or evil thoughts, but close their eyes morbid growth (defilements) in order to be
similar to a sleeping person. Because those reborn in the Buddhas pure land?: Cac Bo
peoples doubts are not eliminated. They may Tat nc Chung Hng hoi: Bo Tat phai
practice Buddha Recitation, but do not have thanh tu may phap ni coi nay lam khong
absolute faith. They do not gain rebirth lam loi, c sanh ve coi Tnh o?
directly to the main land. Instead, they are 2) Vimalakirti replied: A Bodhisattva should
born to a domain on the outskirts of the bring to perfection eight Dharmas to stop
Pureland. That domain is called Doubtful morbid growth in this world in order to be
Land. People who are born to that domain reborn in the pure land. They areOng Duy
have a life expectancy of 500 years (a day in Ma Cat ap: Bo Tat thanh tu tam phap thi
that land equals a 100 years in the human coi nay lam khong lam loi, c sanh ve
realm). After living out their existence, they coi Tnh o. Tam phap la g.:
must return to the six paths of the cycle of * Benevolence towards all living beings with
rebirths. However, Bodhisattvas come there no expectation of reward: Li ch chung sanh
everyday to expound sutras and to encourage khong mong bao ap.
them to diligently recite the Buddhas name. * Endurance of sufferings for all living beings
For those who diligently cultivate, when their dedicating all merits to them: Thay the tat ca
lives come to an end, they will gain rebirth in chung sanh chu moi ieu kho nao.
the main landNgi bnh thng gi gii, * Impartiality towards them with all humility
cung co niem Phat nhng khong c tinh tan free from pride and arrogance: Bao nhieu
va tin tng cho lam, khi lam chung khong co cong c eu ban cho tat ca chung sanh.
tng lanh d chi ca, nham mat i xuoi ta * Reverence to all Bodhisattvas with the same
nh ngi ngu, v ke ay nghi tnh cha dt, devotion as to all Buddhas (i.e. without
tc la tuy co niem Phat ma long khong tin discrimination between Bodhisattvas and
tng tuyet oi, nen khong c sanh thang Buddhas): Long bnh ang oi vi chung sanh
vao ni chanh quoc, ma ch tru vao mot ni khiem nhng khong ngai, oi vi Bo Tat
ngoai bien phng tnh o ma thoi. Cho o xem nh Phat.
ten la Nghi Thanh. Ngi sanh ve coi nay co * Absence of doubt and suspicion when hearing
tuoi tho la 500 nam (mot ngay ni coi o (the expounding of) sutras which he has not
bang 100 nam coi ngi). Man kiep xong heard before: Nhng kinh cha nghe, nghe
se b ao sanh tr lai trong sau neo luan hoi. khong nghi.
Tuy nhien, moi ngay eu co ch Bo Tat ve * Abstention from opposition to the sravaka
ay thuyet phap va khuyen tan niem Phat. Dharma: Khong chong trai vi hanh Thanh
Neu chung sanh nao biet tinh tan tu hanh, khi Van.
mang chung se c vang sanh vao chanh * Abstention from discrimination in regard to
quoc. donations and offerings received with no
(III) According to the Vimalakirti Sutra, chapter thought of self-profit in order to subdue his
ten, the Buddha of the Fragrant Land, mind: Thay ngi c cung dng cung
Upasaka Vimalakirti told Bodhisattvas from khong tat o, khong khoe nhng li loc cua

mnh, ni o ma ieu phuc tam mnh.
* Self-examination without contending with
others. Thus he should achieve singleness of
mind bent on achieving all merits; these are
the eight Dharmas: Thng xet loi mnh,
khong noi en loi ngi, hang nht tam cau
cac cong c.
3) After Vimalakirti and Manjusri had thus
expounded the Dharma, hundreds and
thousands of devas developed the mind set on
supreme enlightenment, and ten thousand
Bodhisattvas realized the patient endurance
of the uncreate: Sau khi ong Duy Ma Cat va
ngai Van Thu S Li noi phap nay roi,
trong ai chung co ca tram ngan v tri, ngi
eu phat tam Vo thng Chanh ang Chanh
giac, mi ngan Bo Tat chng ang Vo sanh
Phap nhan.
(IV) According to the Dharma Jewel Platform
Sutra, Chapter Three (Doubts
Questions)Theo Kinh Phap Bao an, Pham
Th Ba (Nghi Van):
* One day, Magistrate Vi asked the Sixth
Patriarch, Hui-Neng: Your disciple has often
seen the Sangha and laity reciting Amitabha
Buddha, vowing to be reborn in the West.
Will the High Master please tell me if they
will obtain rebirth there and, so, dispel my
doubts?: Mot hom Vi Th s hoi Luc To
Hue Nang rang: e t thng thay Tang tuc
niem Phat A Di a, nguyen sanh Tay
Phng, thnh Hoa Thng noi, c sanh ni
coi kia chang? Nguyen v pha cai nghi nay.
* The Master said, Magistrate, listen well. Hui
Neng will explain it for you. When the World
Honored One was in Shravasti City, he spoke
of being led to rebirth in the West. The Sutra
text clearly states, 'it is not far from here. If
we discuss its appearance, it is 108,000 miles
away but in immediate terms, it is explained
as far distant for those of inferior roots and as
nearby for those of superior wisdom. There
are two kinds of people, not two kinds of
Dharma. Enlightenment and confusion differ,
and seeing can be quick or slow. The deluded
person recites the Buddhas name, seeking
rebirth there, while the enlightened person
purifies his own mind. Therefore, the Buddha
1951
said, As the mind is purified, the Budhaland
is purified. Magistrate, if the person of the
East merely purifies his mind, he is without
offense. Even though one may be of the
West, if his mind is impure, he is at fault. The
person of the East commits offenses and
recites the Buddha's name, seeking rebirth in
the West. When the person of the West
commits offenses and recites the Buddhas
name, in what country does he seek rebirth?
Common, deluded people do not understand
their self-nature and do not know that the
Pure Land is within themselves. Therefore,
they make vows for the East and vows for the
West. To enlightened people, all places are
the same. As the Buddha said, In whatever
place one dwells, there is constant peace and
happiness. Magistrate, if the mind-ground is
only without unwholesomeness, the West is
and not far from here. If one harbors
unwholesome thoughts, one may recite the
Buddhas name but it will be difficult to attain
that rebirth. Good Knowing Advisors, I now
exhort you all to get rid of the ten evils first
and you will have walked one hundred
thousand miles. Next get rid of the eight
deviations and you will have gone eight
thousand miles. If in every thought you see
your own nature, always practice impartiality
and straightforwardness, you will arrive in a
finger-snap and see Amitabha. Magistrate,
merely practice the ten wholesome acts; then
what need will there be for you to vow to be
reborn there? But if you do not rid the mind of
the ten evils, what Buddha will come to
welcome you? If you become enlightened to
the sudden dharma of the unproduced, you
will see the West in an instant.
Unenlightened, you may recite the Buddhas
name seeking rebirth but since the road is so
long, how can you traverse it? Hui-Neng will
move to the West here in the space of an
instant so that you may see it right before
your eyes. Do you wish to see it? : To bao:
S quan kheo lang nghe, Hue Nang se v
ong ma noi. The Ton trong thanh Xa Ve
noi kinh van Tay Phng dan hoa, ro rang
cach ay khong xa. Neu luan ve tng ma

noi, ly so co mi muon tam ngan, tc la
trong than co mi ac tam ta, lien la noi xa,
noi xa la v ke ha can, noi gan la v nhng
ngi thng tr. Ngi co hai hang, nhng
phap khong co hai th. Me ngo co khac, thay
co mau cham. Ngi me niem Phat cau sanh
ve coi kia, ngi ngo t tnh tam mnh. S d
Phat noi tuy tam tnh lien c coi Phat tnh.
S quan ngi phng ong, ch tam mnh
tnh lien khong co toi, tuy ngi phng Tay
tam khong tnh cung co loi. Ngi phng
ong tao toi niem Phat cau sanh ve phng
Tay, con ngi phng Tay tao toi, niem
Phat th cau sanh ve coi nao? Pham ngu
khong ro t tanh, khong biet trong than Tnh
o, nguyen ong nguyen Tay, ngi ngo th
cho nao cung vay. S d Phat noi tuy cho
mnh hang c an lac. S quan, tam a
ch khong co cai bat thien th Tay phng
cach ay khong xa. Neu om long chang
thien, niem Phat vang sanh kho en. Nay
khuyen thien tri thc trc nen dep tr thap
ac tc la c mi muon, sau tr tam cai ta turtles, greed and hatred are hell, and
ben qua c tam ngan, moi niem thay tanh
thng hanh bnh ang, en nh trong khay
mong tay, lien thay c Phat A Di a. S
quan ch hanh mi ieu thien, au can lai
nguyen vang sanh, khong oan cai tam thap
ac th co Phat nao on tiep. Neu ngo c
on phap vo sanh, thay Tay phng ch trong
khoang sat na. Con chang ngo, niem Phat cau
vang sanh, th con ng xa lam sao en
c? Hue Nang v moi ngi ma khien cho
quy v thay trong sat na coi Tay phng
ngay trc mat, quy v co muon thay hay
chang?
* At that time, the entire assembly bowed and
said, If we could see it here, what need
would there be to vow to be reborn there?
Please, High Master, be compassionate and
make the West appear so that we might see
it.: Luc ay moi ngi eu anh le tha rang:
Neu coi nay ma thay c th au can
phai nguyen vang sanh, nguyen Hoa Thng
t bi lien hien Tay phng khien cho tat ca
c thay.
* The Master said, Great assembly, the
worldly persons own physical body is the
1952
city, and the eye, ear, nose, tongue, and body
are the gates. Outside there are five gates and
inside there is a gate of the mind. The mind is
the ground and ones nature is the king.
The king dwells on the mind ground.
When the nature is present, the king is
present but when the nature is absent, there is
no king. When the nature is present, the body
and mind remain, but when the nature is
absent, the body and mind are destroyed. The
Buddha is made within the self-nature. Do not
seek outside the body. Confused, the self-
nature is a living being: enlightened, it is a
Buddha. Kindness and compassion are
Avalokitesvara and sympathetic joy and
giving are Mahasthamaprapta. Purification
is Sakyamuni, and equanimity and
directness are Amitabha. Others and self
are Mount Sumeru and deviant thoughts are
the ocean water. Afflictions are the waves.
Cruelty is an evil dragon. Empty falseness
is ghosts and spirits. Defilement is fish and
delusion is animals.Good Knowing
Advisors, always practice the ten good
practices and the heavens can easily be
reached. Get rid of others and self, and Mount
Sumeru topples. Do away with deviant
thought, and the ocean waters dry up. Without
defilements, the waves cease. End cruelty
and there are no fish or dragons. The
Tathagata of the enlightened nature is on
your own mind-ground, emitting a great bright
light which outwardly illuminates and purifies
the six gates and breaks through the six
desire-heavens Inwardly, it illuminates the
self-nature and casts out the three poisons.
The hells and all such offenses are destroyed
at once. Inwardly and outwardly, there is a
bright penetration. This is no different from
the West. But if you do not cultivate, how can
you go there?": To bao rang: Nay ai chung!
Ngi i t sac than la thanh, mat tai mui
li la ca, ngoai co nam ca, trong co ca y.
Tam la at, tanh la vua, vua tren at tam,
tanh con th vua con, tanh mat i th vua cung
mat. Tanh th than tam con, tanh i th than
tam hoai. Phat nham trong tanh ma tao, ch

hng ra ngoai ma cau. T tanh me, tc la
chung sanh, t tanh giac tc la Phat. T bi tc
la Quan The Am, hy xa goi la ai The Ch,
hay tnh tc la c Thch Ca, bnh trc tc la
Phat A Di a. Nhn nga ay la Tu Di, ta tam
la bien oc, phien nao la song moi, oc hai la
rong d, h vong la quy than, tran lao la rua
tranh, tham san la a nguc, ngu si la suc
sanh. Nay thien tri thc! Thng lam mi
ieu lanh th thien ng lien en, tr nhn
nga th nui Tu Di nga, dep c tham duc th
bien nc oc kho, phien nao khong th song
moi mat, oc hai tr th rong ca eu dt.
tren tam a mnh la giac tanh Nh Lai phong
ai quang minh, ngoai chieu sau ca thanh
tnh hay pha sau coi tri duc, t tanh trong
chieu ba oc tc lien tr a nguc, van van.,
cac toi mot luc eu tieu diet, trong ngoai
sang tot, chang khac vi coi Tay phng,
khong chu tu nh the nay lam sao en c
coi kia?
* On hearing this speech, the members of the
great assembly clearly saw their own natures.
They bowed together and exclaimed, This is
indeed good! May all living beings of the
Dharma Realm who have heard this awaken
at once and understand.: ai chung nghe noi
eu ro rang thay c t tanh, thay eu le Van e ci ga khong c tn nhiem, v ngi
bai, eu tan than: Lanh thay! Tha rang:
Khap nguyen phap gii chung sanh nghe o
mot thi lien ngo hieu.
Gaining relinquishment: Xa Thang XSee
Four kinds of resolve.
Gaining tranquility: Ch Tc Thang XSee
Four kinds of resolve.
Gaining truth: e Thang XSee Four kinds
of resolve.
Gaining wisdom: Tue Thang XSee Four
kinds of resolve.
Gajapati (skt): Lord of ElephantsTng
Vng.
1) A term for Sakyamuni Buddha: Danh hieu
cua c Phat Thch Ca Mau Ni.
2) The fabulous ruler of the southern division of
the Jambudvipa continent: V vng trong
huyen thoai tr v vung pha Nam Diem Phu
e.
1953
Gajasirsa (skt): Ca da sn (Tng au sn)
Nui au VoiElephants Head MountainHai
nh a c noi enTwo are mentioned:
1) One is near Vulture Peak: Mot gan nui
Linh Thu.
2) One is near the Gaya: Mot gan Bo e ao
Trang.
Gaki (jap): Preta (skt)Nga QuySee Hungry
ghosts.
Gaku (jap): A Japanese Buddhist term for
Learn.Thuat ng Phat giao Nhat Ban co
ngha la Hoc.See Saiksa and Asaiksa.
Gakuto (jap): S Hoc au (Nhat Ban).
Galaxies (n): Day Ngan HaThe Milky Way.
Gamble or bet on sport games, horse races,
car races, and so on: anh bac va ca o the
thao, ua nga, ua xe, van vanA Bhiksu or
Bhiksuni who gambles or bets on sports games,
horse races, car races, and so on, commits an
Expression of Regret OffenceV Ty Kheo hay
Ty Kheo Ni nao anh bac hay ca o cac tran the
thao, ua ngc hay ua xe, van van, la pham gii
Ba Dat e, phai phat lo sam hoi.
Gamblers: Nhng ke c bacSee Six dangers
when one keeps bad company.
Gambler cannot afford to maintain a wife:
am me c bac khong the quan xuyen lo lang
c v conOne is not in demand for marriage.
Because a gambler cannot afford to maintain a
wifeSee Six dangers when one attaches to
gambling.
Gambling: Bai bacAccording to the Sigalaka
Sutra, there are six dangers when one attaches to
gamblingTheo Kinh Thi Ca La Viet, co sau moi
nguy hiem khi am me c bacSee Six dangers
when one attaches to gambling.
Gambling leads to robbery: C bac dan en
trom cp (o d ao vi lan, y noi c bac va
trom cap la lang gieng).
Gamini (skt): Gia Di NiA king whom the is
said to have addressed a sutra about causes and
effects, as well as wholesome and unwholesome
deeds and their consequencesV vua ma ngi
ta noi rang a c c Phat thuyet giang mot

kinh noi ve nhan qua, cung nh thien va bat thien
nghiep cung vi qua bao cua chung.
Gamini Sutra: Gia Di Ni KinhA sutra in
which the Buddha expounded clearly for King
Gamini on wholesome and unwholesome deeds as
well as their consequencesc Phat giang
thuyet qua bao ro rang cho vua Gia Di Ni, giong
nh a va dau, mot th chm, mot th noiSee cua Hoi Hoa Bnh cua Phat T A Chau.
Gamini.
Gampopa Sonam Rinchen (1079-1153):
Student of Milarepa, who became a monk
following the death of his wife. The name
Gampopa is a reference to the area of Gampo,
where he practiced meditation for a number of
year. He is also known as The Doctor of Takpo.
Originally ordained as a monk in the Kadampa
tradition, and later he studied with a number of
teachers, including Milarepa. From him he
received instructions in the six dharmas of
Naropa and Mahamudra. Unlike Milarepa,
however, he remained a monk, and following his
teachers death he began reorganize the Kagyupa
tradition, developing a monastic component to
what had previously been mainly a lineage of lay
tantrics. His best-known work is the Jewel
Ornament of Liberation, which synthesizes the
teachings of Kadampa and Kagyupae t cua
Milarepa, ngi tr thanh Tang s sau khi v ong
qua i. Ten Gampopa ch vung ten Gampo, ni
ma ong a tu tap thien nh trong mot vai nam.
Ong cung con c biet en vi ten Bac s various forms of existence, altogether numbering
Takpo. Khi au ong tho gii vi mot v s trong fifty-three. During this period of time, Sudhana
trng phai Kadampa, va sau o ong theo hoc vi
nhieu v thay khac nhau, ke ca Milarepa. T
Milarepa, ong nhan c nhng giao huan ve
Luc Phap Naropa va ai an. Tuy nhien, khong
giong vi Milarepa, ong van song i Tang s va
sau khi thay th tch, ong to chc lai truyen thong
Kagyupa, phat trien mot bo phan cua t vien ma
trc ay chu yeu la cua Mat giao tai gia. Tac chapter concerns the vows of samantabhadra,
pham noi tieng nhat cua ong la Bao Chau Trang
Nghiem Giai Thoat, tong hp giao thuyet cua
hai trng phai Kadampa va Kagyupa
Gana (skt): Ghana (skt)Gia NaCng chac,
daySolidThick.
Gandan Monastery: Name of the most
influential monastery in Mongolia, located in Ulan
Bator. It is the seat of the Khambo Lama, who is
1954
the spiritual head of Mongolian Buddhism. The
current Khambo Lama is also the president of the
Asian Buddhists Conference for PeaceTen cua
mot tu vien co anh hng ln nhat Mong Co,
toa lac tai Ulan Bator. ay la tru s cua Khambo
Lama, v lanh ao tinh than cua Phat giao Mong
Co. V Khambo Lama hien tai cung la chu tch
Gandavyuha-sutra (skt): Kinh Hoa Nghiem
Flower Ornament SutraThe Garland Sutra
The Sanskrit title is Flower Array Sutra, or
Avatamsaka, taught by the Buddha in Sravasti,
according to Mahayana tradition. This is a part of
the voluminous Avatamsaka Sutra. According to
Fa-Tsangs commentary on the sixty-fascile
Garland Sutra, its real name is Gandavyuha
according to Fa-Tsang. Avatamsaka means a
garland, while in Gandavyuha, ganda means a
flower of ordinary kind, and vyuha an orderly
arrangement or array. Gandavyuha means
flower-decoration. Avatamsaka is one of the
profound Mahayana sutras embodying the
sermons given by the Buddha immediately
following his perfect enlightenment. The
Gandavyuha is the Sanskrit title for a text
containing the account of Sudhana, the young
man, who wishing to find how to realize the ideal
life of Bodhisattvahood, is directed by Manjusri
the Bodhisattva to visit spiritual leaders one after
another in various departments of life and in
generated the aspiration to attain Buddhahood for
the sake of other sentient beings, including the
immenent Buddha Maitreya. Eventually his quest
culminated with his attainment of awakening
following his meeting with Samantabhadra
Bodhisattva, through whose teaching he attains
enlightenment and experiences reality. The last
which constitute the basis of the life of a
Bodhisattva and which comprise a fundamental
text of the Hua-Yen school. This is the basic text
of the Avatamsaka school. It is one of the longest
and most profound sutras in the Buddhist Canon
and records the highest teaching of Buddha
Sakyamuni, immediately after enlightenment. It is
traditionally believed that the sutra was taught to

the Bodhisattvas and other high spiritual beings
while the Buddha was in samadhi. The sutra has
been described as the epitome of Budhist
thought, Buddhist sentiment, and Buddhist
experiences and is quoted by all schools of
Mahayana Buddhism. The sutra compares the
whole Universe to the realization of Vairocana
Buddha. Its basic teaching is that myriad things
and phenomena are the oneness of the Universe,
and the whole Universe is myriad things and
phenomena. After examining the sutra, we find
that there were in the beginning many
independent sutras which were later compiled into
one encyclopaedic collection, as the subject-
matters treated in them are all classified under
one head, and they came to be known as
AvatamsakaNhan e Phan ng cua Hoa
Nghiem la Avatamsaka, theo truyen thong ai
Tha th kinh nay c c Phat thuyet giang
trong thanh Xa Ve. Hoa Nghiem la mot trong
nhng bo kinh tham ao nhat cua ai Tha, ghi lai
nhng bai thuyet phap cua c Phat sau khi Ngai
a at giac ngo vien man.ay la mot bo kinh
nhieu tap. Theo ngai Phap Tang trong ban chu
giai kinh Hoa Nghiem bo 60 quyen noi nguyen
ng chnh la Gandavyuha. Avatamsaka co ngha
la mot trang hoa trong khi ni ch Gandavyuha,
th ganda la tao hoa hay mot loai hoa thng va
vyuha la phan phoi trat t hay trang sc.
Gandavyuha la ten pham kinh ke lai cong trnh
cau ao cua Bo Tat Thien Tai ong T. Bo Tat
Van Thu hng dan ong T i tham van het v
ao s nay en v ao s khac, tat ca 53 v, tru Lac). Trc khi Trung Hoa xam lang va sap nhap
khap cac tang canh gii, mang u lot chung sanh,
trong o co Maitreya, Phat tng lai. Trong thi
gian i tham van, Thien Tai ong T a phat
sanh ra c nguyen mong moi at thanh Phat qua
e cu o chung sanh. Cuoi cung s tm cau len
en cc iem vi s giac ngo Bo e cua Thien Nam An, va ngoi t vien cu gan Lhasa cung c
Tai ong T khi ong gap Bo Tat Pho Hien. Qua
nhng thuyet giang nay, chang a at ti ai giac chng vai tram Tang s ma thoi. No a tng la tru
va hieu c hien thc. Chng cuoi cua kinh ban
ve li the cua Ngai Pho Hien, c s tu hanh cua
mot v Bo Tat va la c s chnh yeu cho trng
phai Hoa Nghiem. ay la ly thuyet can ban cua
trng phai Hoa Nghiem. Mot trong nhng kinh
ien dai nhat cua Phat giao, cung la giao ien cao
nhat cua ao Phat, c c Phat thuyet giang
1955
ngay sau khi Ngai ai ngo. Ngi ta tin rang kinh
nay c giang day cho ch Bo tat va nhng
chung hu tnh ma tam linh a phat trien cao.
Kinh so sanh toan vu tru vi s chng ac cua
Phat Ty Lo Gia Na. Kinh cung nhan manh rang
moi s vat va moi hien tng ong nhat the vi
vu tru. Sau khi khao sat ve noi dung cua Kinh
Hoa Nghiem, chung ta thay kinh khi au bang
nhng ban kinh oc lap va ve sau c tap hp
thanh mot dong th, moi the tai c trnh bay
trong cac kinh o eu c xep loai theo tng the
va c goi chung la Hoa Nghiem.
Ganden: This is the the name of one of the three
largest monasteries of the Gelukpa order of
Tibetan Buddhism, the other two being Sera and
Bras Spings. Its name is a Tibetan translation of
Tusita (the paradise of Maitreya Buddha). Prior to
the Chinese invasion and annexation of Tibet in
the 1950s, it was one of the worlds largest
monasteries, but it was largely destroyed by the
Chinese Army. It was rebuilt in south India by
monks who escaped the invasion, and the original
site near Lhasa has been partially restored,
although it now only houses a few hundred monks.
It has traditionally been the main administrative
center of the Gelukpa order, and the abbot of the
monastery, the Throne Holder of Ganden is the
head of the orderay la ten cua mot trong ba t
vien ln nhat cua trng phai Gelukpa cua Phat
giao Tay Tang, hai t vien kia la Sera va Bras
Spings. Ten cua t vien la t tieng Tay Tang dch
ra ch au Suat (thien ng cua c Phat Di
Tay Tang vao thap nien 1950s, no la t vien ln
nhat the gii, nhng phan ln eu b tan pha bi
quan oi Trung quoc. Nhng v Tang vt thoat
khoi Tay Tang sau cuoc xam lang a tai xay dng
lai mot ngoi t cung mang ten Ganden tai mien
tai thiet, mac du bay gi no ch con co khoang
s hanh chanh chnh cua trng phai Gelukpa, va
v tru tr cua t vien, V Gi Ngoi Ganden la v
to cua mon phai Gelukpa.
Gandha (skt): Kien at.
1) Smell: Hng thmScentSee Seventy-
five dharmas of the Abhidharma Kosa (I) (A).

2) A tree producing incense: Mot loai cay lam
nhang thm.
Gandhahasti (skt): Fragrant elephantHng
Tng.
1) Fragrant incense: A kind of incense made in
coils and burnt to measure the timeNhang
thm c cuon thanh khoanh, c ot len
e o thi gian.
2) Fragrant elephant: Gandhahasti (skt)
Fragrant elephant; one of the sixteen
honoured ones of the Bhadra-kalpaHng
Tng, Hng Hue, hay Bat Kha Tc, la mot
trong 16 v ton gia i Hien Kiep.
3) According to The Flower Ornament Sutra
(Chapter Bodhisattva Abodes), Gandhahasti
Bodhisatva in the north, who lives on the
Gandhamadana mountain, together with his
three thousand retinues preached the Buddha
Teaching: Theo Kinh Hoa Nghiem (pham Bo
Tat Tru X), Bo Tat Hng Tng cung ba
ngan quyen thuoc thng hay thuyet phap
tren nui Hng Tu phng Bac.
Gandhahastin Bodisattva (skt): Cang a ha e
Bo Tat.
Gandhakuti (skt):
1) House of incenseHng that.
2) House of insence, where Buddha dwells (a
temple): Hng ThatNha hng hay phong
cua c The Ton.
3) Nghiet a C TraA temple for offering
incense in the Jetavana monastery and
elsewhereHng ai ien hay can buong
ma c The Ton a lam le dang hng trong
tnh xa Ky Vien hay bat c ni nao ma Ngai
a i qua.
Gandhamadana (skt): Incense-mountain
Hng Sn.
1) Incense mountain, one of the ten fabulous
mountains known to Chinese Buddhism,
located in the region of the Anavatapta lake
in Tibet: Hng Sn la mot trong mi ngon
nui trong huyen thoai Phat Giao Trung Hoa,
nui toa lac trong vung ho Anavatapta ben
Tay Tang.
2) The Kunlun range, among its great trees
dwell the Kinnaras, Indras musicians: Nui
Con Sn, ni khan na la hay cac v nhac cong
1956
cua vua tri e Thch c ngu trong cac rng
cay.
Gandhaprabhasa-buddha (skt): Hng Quang
Phat.
Gandhara (skt):
1) Kien a LaX Kien a VeName of an
ancient kingdom, north of India. This was a
former kingdom of Dharmavardhana, son of
king Asoka. The region in the extreme north-
west of Punjab of India and northeast of
Kashmir, today including southern
Afghanistan and parts of Pakistan, lies along
the Kabul river between the Kunar
(Khoaspes) and the Indus rivers, comprising
the district of Peshawar and Rawalpindi in the
northwestern Punjab. Its old capital was
Puskaravati. This was one of the greatest
centers of Buddhist art and culture during the
2nd century A.D. Artists in this area produced
some of the greatest early Buddhist
sculptures, whose styles is commonly referred
to as Greco-Buddhist because it shows
signs of influence from the Greeks who had
conquered neighboring areas. Before
Kaniskas reign, Northwest India had been
the birth place of the Gandhara school of
Buddhist sculpture which influenced by
Greek statuary, revolutionized Indian
sculpture. There were such symbols as
stylized renderings of the Buddha footprints,
the wheel of the law, the Bodhi Tree under
which the Buddha attained enlightenment,
and a number of Bodhisattva images of half-
divine half-human. According to Buddhist
history, the Fourth Buddhist Council was
held some time near the end of the first
century. It was sponsored by Kanisca I, third
king of the Kusana dynasty. However, most
of monasteries had been destroyed in
invasions from outsiders in the 5th century and
only foundations are preserved. According to
Eitel in The Dictionary of Chinese-English
Buddhist Terms, Gandhara, an ancient
kingdom in the north west of Punjab, famous
as a centre of Buddhism . Sakyamuni in his
former life, is said to have lived there and
torn out his eyes to benefit others, probably a
distortion of the story of Dharmavivardhana,

who as governor of Gandhara was blinded by
order of a concubine of his father, Asoka
Con goi la Can a, Hng Bien, Hng
Hanh, Hng Khiet, Hng Tnh, va Kien a
La, Kien a La, ten mot vng quoc co
vung bac An o. Ni ay a tng la vng
quoc cua Dharmavardhana, con trai cua vua
A Duc. Vung at nam ve pha tay bac mien
Punjab cua An va ong Bac cua Kashmir,
nay gom cac mien A phu han va mot phan
cua Hoi quoc, nam doc theo song Kabul gia
khoang Kunar va song An ha, gom khu
Peshawar va Rawalpindi, tay bac vung
Punjab. ay la mot trong nhng trung tam ln
cua van hoa Phat giao vao the ky th hai sau
CN. Nhng nha nghe thuat trong vung nay a
sang tao ra nhng bc cham tro noi tieng
trong thi ky ban s cua Phat giao, ma kieu
mau thng c xem nh la trng phai Hy
Lap v nhng cham tro nay cho chung ta
thay anh hng cua Hy Lap trong thi i
chiem c cac vung lan can. Trc khi vua Ca
N Sac Ca tr v, ve pha Tay Bac An la ni
san sanh ra trng phai nghe thuat Phat giao
Can a La. Trng phai nay anh hng bi
ieu khac An o cach mang hoa nghe thuat
tac tng Hy Lap. Co nhieu bieu tng dien
at nghe thuat nay nh ban chan cua c
Phat, banh xe phap, cay Bo e ni c Phat
giac ngo, cung nh vo so hnh tng Bo Tat
vi na ngi na Thanh nh la nhng v
than cua Hy Lap. Theo lch s Phat giao,
Gandhara la ni to chc ai hoi ket tap kinh
ien lan th t vao khoang nhng nam cuoi
the ky th nhat do vua Ca N Sac Ca I, v vua
th ba di trieu ai Kusana bao tr. Tuy
nhien, ngay nay ni nay ch con thay nhng
cai nen cua vo so tu vien a b huy hoai trong
cac cuoc xam lang vao the ky th V. Theo
Eitel trong Trung Anh Phat Hoc T ien th
Can a La la ten mot vng quoc co nam ve
pha tay bac Punjab (cung con goi la nc Tr
a v xa tai nc nay co nhieu vi Thanh
hien tu hanh ac ao), tng la mot trung tam
Phat giao noi tieng. Trong tien kiep khi con
la v Bo Tat, c Phat Thch Ca Mau Ni a
tng moc mat mnh bo th cho ngi khac.
1957
ay co le la chuyen cua mot v thong oc tai
ay b moc matSee Buddhist Councils.
2) Kien a Le: A spell that gives power to fly
Loai mat chu cho ta kha nang bay c.
3) Name of a fragrant tree, and of a yellow
colour: Ten cua mot loai cay co mui thm,
than mau vang.
Gandharaja (skt): Hng VngA
bodhisattva in whose image the finger tips are
shown as dripping ambrosiaNhng au ngon
tay cua tng Bo Tat Hng Vng nho ra nc
cam lo.
Gandharva (skt): Can that baCelestial
musicianA Sanskkrit term for the following
indicationsT Phan ng dung e ch nhng th
sau ay:
1) Fragrance-devouring celestial musicians.
The celestial gandharva is a deity who knows
and reveals the secrets of the celestial and
divine truth. Demigods who are also
heavenly singers and musicians who took part
in the orchestra at the banquets of the gods.
They follow after women and are desirous of
intercourse with them; they are also feared as
evil beings. Gandharva or Gandharva
Kayikas, spirits on Gandha-mandala (the
fragrant or inscent mountains), so called
because the Gandharvas do not drink wine or
eat meat, but feed on inscense or fragrance
and give off fragrant odours. As musicians of
Indra, or in the retinue of Dhrtarastra, they
are said to be the same as, or similar to, the
Kinnaras. They are Dhrtarastra, associated
with soma, the moon, and with medicine.
They cause ecstasy, are erotic, and the
patrons of marriageable girls; the Apsaras are
their wives, and both are patrons of dicers.
They live in the region of the air and the
heavenly waters and are especially
associated with the Caturmaharajika realm
Can that ba con goi la Can ap Ba, Can ap
Hoa, Kien a La, Kien at Ba, Kien at
Phc, va Ngan at Phc, dch la Hng
Am, Hng Than, Tam Hng Hanh hay Xu
Hng, mot v than biet nhng b mat tren
tri va chan ly than thanh va e lo nhng
ieu o cho con ngi. Can that ba la nhng
a than hay nhng nhac cong vu cong trong
 1958

cac ba tiec tri. Can that ba thng san uoi 1000 v Phat trong Hien Kiep, trong o bon v a
an ba va co khat vong lam tnh vi ho. Can xuat hien.
that ba cung c coi nh la nhng sinh vat Ganga (skt): Hang HaSee Ganges.
xau ac ang s. Goi la Hng Am v Can Gangadatta (skt): Hang Gia atName of a
That Ba khong an tht uong ru, ch tm mui son of a wealthy landowner and disciple of the
thm e hap thu, va cung toa ra mui thm. La BuddhaTen cua con trai cua mot trng gia
v Than lo ve am nhac cho vua tri e Thch, giau co va la mot e t cua c Phat.
cung giong nh Khan Na La lo ve phap nhac.
Gangadevi (skt): Hang Gia e BaName of a
Can that ba song trong vung thien khong va
female disciple of the BuddhaHa Thien, ten
thien thuy, va ac biet quan he vi coi tri
mot v n e t cua c Phat (truyen thuyet cha
T Thien VngSee Four Heavenly
me bai le Than song Hang ma sanh ra nang nen
(Guardian) Kings.
co ten nay).
2) Musician Angels for the Cakra Heaven Kings
Gangadvara (skt): Canh Gia Ha MonThe gate
in the Four Heaven KingsNhng nhac than
of the Ganges. According to Eitel in The
cua Tri e Thch trong T Thien Vng
Dictionary of Chinese-English Buddhist Terms,
See Gandharva.
this is a famous devalaya, the object of
3) Mot trong tam chung sanh sieu nhan trong
pilgrimages, the present Hurdwar, or Haridwar
Kinh Lien HoaGandharva, one of the eight
Ca song Hang. Theo Eitel trong Trung Anh Phat
classes of supernatural beings in the Lotus
Hoc T ien th ay la mot ni hanh hng noi
Sutra or eight Vajra DeitiesSee Eight
tieng, bay gi la Hurdwar hay Haridwar.
classes of supernatural beings in the Lotus
Sutra. Gangakusho (jap): A Japanese Buddhist term
4) Mot trong tam bo quy chungGandharvas, for Returning pupil.Thuat ng Phat giao Nhat
one of the eight groups of demon-followers of Ban co ngha la Hoan hoc sinh (Tang sinh nhat
the four maharajasSee Eight groups of du hoc tr ve nc).
demon followers. Ganga-nadi-valuka (skt): CountlessAs the
** See Eight classes of divinities, Eight classes sands of Ganges (numberless)Nhieu nh cat
of supernatural beings in the Lotus Sutra, and song Hang.
Eight classes of nagas and devas Ganges (skt): Song HangHang HaThis is
Gandharva city: Mirage cityCan that ba one of the eight big rivers of India at the time of
thanhCon goi la Can That Ba Thanh, Kien the Buddhaay la mot trong tam con song ln
That Ba Thanh, Kien That Phc Thanh, hay An o vao thi c PhatSee Eight big rivers
Nguc That Phc Thanh (do v nhac than bien of India at the time of the Buddha.
hoa ra lau gac cho moi ngi nhn thay).
Gandhastin Bodhisattvas: Cang a Ha e Bo
Tat (Bat HuTc Bo Tat)This Bodhisattva has
cultivated for eons without ever stopping, making
constant progress, tirelessly benefitting self and
othersV Bo Tat nay tu hanh trong nhieu kiep,
khong ngng ngh, tien bo eu an e lam li
mnh va li ngi khong bao gi moi met .
Gandottama-Buddha (skt): Hng Thng
Phat.
Ganendra-buddha (skt): Bat Kha Thuyet
PhatThe 733rd of the Buddhas of the present
kalpa, in which 1,000 Buddhas are to appear, of (Ganges Rivers dawnCanh bnh minh tren
whom four have appearedV Phat th 733 trong song Hang Ha)

One of the four famous rivers in India, originated
from the east of the Lake Anavatapta, in Tibet;
then flows to the sea in the southeast. Ganges,
said to drop from the centre of Sivas ear into the
Anavatapta lake, passing through an orifice called
(variously) oxs mouth, lions mouth, golden
elephants mouth, then round the lake and out to
the ocean on the south-east. Ganges River
(Gangha) is a very large and long river in India.
The bed and banks of this river are covered with
innumerable grains of sandsSong Hang, mot
trong bon con song noi tieng An o, phat nguon
t pha ong ho A Na Ba ap Ta, chay ra bien
pha ong nam. Theo truyen thuyet th song Hang
Ha chay ra t trung tam lo tai cua Than Ma He
Thu La, chay vao ho A Nau at (ma ngai Huyen
Trang ghi trong Tay Du Ky la Cang Gia), chay
qua Ngu Khau (co ni noi la S T Khau, hay
Kim Tng Khau), oan chay quanh ho roi o ra
bien theo hng ong nam. Hang Ha la mot con
song rat ln va rat dai An o. Di ay va doc hnh anh minh hoa s o va qua trnh cua
theo hai ben b cua con song nay co rat nhieu
catSee Four rivers in India, and Eight big rivers
of India at the time of the Buddha.
Gangoji (jap): Chua Nguyen Hng (Nhat Ban).
Gangsters (n): Ke cp boc.
Gangyo (jap): S Nguyen Hieu (Nhat Ban).
Ganjin (jap): S Giam Chan (Nhat Ban).
Gantha (skt): He phc.
Ganto-Zenkatsu (jap): Zen Master Yan-Tou
(Yen-Tou Chuan-Huo)S Nham au Toan
KhoatSee Yan-Tou Zen Master.
Ganuda (skt): Cong c Thi Bo Tat.
Garbage: SweepingsPhan tao.
Garbha (skt): Nghiet Lat BaThe womb,
interior partThai Tang (ben trong thai).
Garbhadhatu (skt): Thai Tang GiiTch
Phc CauThe womb treasury, the universal
sourceThe womb in which a child is conceived.
Its body, mind, etc. It is container and content; it
covers and nourishes; and is the source of all
supply from which all things are producedThe
womb of all thingsThai tang la nguon goc cua
s san sanh moi th, nh a tre c nuoi dng is the effect. Though as both are a unity, the
trong thai me (ca than tam c cha ng va
nuoi dng).
1959
1) The Shingon philosophers describe as
followsCac nha triet hoc Chan Ngon giao
mieu ta nh sau:
a) Garbhadhatu is the constitution and
development of the spiritual world. The
Garbhakosa conceives the world as a stage on
which Vairocana Buddha residing in the
inmost heart of every being develops his
inherent possibilities: Thai Tang Gii la cau
truc va s phat trien cua the gii tam linh.
Thai Tang Gii quan niem the gii nh la
mot canh gii tren o c Ty Lo Gia Na an
tru trong cai tam tham sau nhat cua moi
chung sanh ma phat trien nhng kha nang
von co cua Ngai.
b) Vajragarbha depicts the Buddha in his own
manifestations. In Vajragarbha, the pictures
illustrating the scheme and process of these
developments are called Madala: Kim Cang
Gii mieu ta c Phat trong nhng bien hoa
rieng cua Ngai. Trong Kim Cang Gii, nhng
nhng phat trien nay c goi la Man a La.
2) It represents the fundamental nature, both
material elements and pure bodhi, or wisdom
in essence or purity: Thai Tang Gii tieu bieu
cho Ly Tnh ve ca hai phng dien yeu to
vat chat va bo e thanh tnh.
a) The garbhadhatu as fundamental wisdom:
Thai tang la ly.
b) Kim Cng tang la tr: Acquired wisdom or
knowledge, the vajradhatu.
3) The Garbhadhatu represents the eight parts of
the human heart as the eight-petal lotus
mandala: Thai Tang gii tieu bieu cho tam
chung sanh vi tam mui tht nh hnh sen tam
canh.
4) Garbhadhatu is the original intellect, or the
static intellectuality, in contrast with
intellection, the initial or dynamic
intellectuality represented in the Vajradhatu:
Thai Tang gii la cai bon giac (von a giac
ngo roi), oi lai vi Kim Cang gii tieu bieu
cho thuy giac (bat au giac ngo).
5) The Garbhadhatu is the cause and Vajradhatu
reverse may be the rule, the effect being also
the cause: Thai Tang gii la cai t qua en

nhan, trong khi Kim Cang gii la cai t nhan
en qua.
6) The Garbhadhatu is likened to enrich others,
as Vajradhatu is to enriching self: Thai Tang
gii tieu bieu cho s li tha, trong khi Kim
Cang gii lai tieu bieu cho t li.
** See Four courts.
Garbhadhatu mandala: Nhan Man a La
Thai tang gii man a laThe Garbhadhatu
mandala, which is east; in contrast with
Vajradhatu mandala, which is west (qua man a
la). The Garbhadhatu mandala of one central and
three surrounding courts. The occupants are
described as the sacred host of the four courts
Man a La cua Thai tang gii, ve pha ong; oi
lai vi Kim Cang Tang Man a La, ve pha tay
trong Man a La. Thai Tang Gii va ba vien
chung quanh c goi la T Trung Man a La,
ni tru ngu cua nhng v Thanh trong bon vien
nay. **See Four courts.
Garbhakosadhatu (skt): Thai Tang GiiSee
Garbhadhatu.
Garden of Dharma: BuddhismPhap Uyen
Vn Phap, ch Phat Giao nh mot khu vn sum
sue ti tot.
Garden of joy: Nandana-vana (skt)Hoan Hy
VienHoan Hy UyenHoan Lac VienHy
Lam UyenGarden of joy, or Joy-grove garden;
one of the four gardens of Indras paradise, north
of his central cityMot trong bon vn cua e
Thch coi tri ao Li, vn nay ve pha bac van van. Theo Phat giao, uong thuoc ung thi
cua thanh Hy Kien (ch Thien vao ay th t nay goi la thi dc, an uong ung thi goi la thi
ra s hoan hy).
Garden of life and death: Sinh T VienThe
garden of life and death, the mortal world in
which the unenlightened find their satisfaction
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 man.
Garden of purity: Pure gardenThanh tnh
vienSee Monastery.
Garjita (skt): LoiThunderThundering.
Garland (n): Mala (skt)RosaryChuoi trang
hat.
Garland of Buddhas Sutra: Buddhavatamsaka
Sutra (skt)Kinh ai Phng Quang Hoa
NghiemSee MahaVaipulya-Avatamsaka-Sutra.
1960
Garland of jatakas: Jatakamala-sastra (skt)
Luan Tuc Sanh Truyen (Ban sanh man luan).
Garland Ornament: Avatamsaka (skt)Hoa
NghiemFlower-adornedSee Hua-Yen and
Hua-Yen Sect.
Garland Sutra: Avatamsaka-sutra (skt)
Flower Ornament SutraKinh Hoa Nghiem
See Flower Adornment Sutra.
Garments: Y aoThere are three kinds of
monks garmentsCo ba loai ao ca saSee
Three kinds of monks garments.
Garment of cast-off rags: Monks robePhan
tao ySee Twelve kinds of ascetic practices
(dhuta).
Garment of the field of blessing: Monks
robePhc ien y.
Garment of liberation: Robe of liberation
Giai thoat y (ao ca sa)Giai Thoat Tang Tng
YCa SaThe monks robeSee Kasaya.
Garments of Merits: Cong c YGiven to
monks and nuns after their summer retreat of
ninety daysDang cung len ch Tang Ni sau 90
ngay an c kiet haSee Kathina (5).
Garments suited to the time or occasion:
Thi YAccording to the Buddhism, Buddhists
should always take medications when needed, eat
in accordance with Buddhist regulations, etc.
ung thi an mac, nh vao kinh thanh th mac ao
Tang Gia Le, khi phong th mac ao An a Hoi,
thc.
Garuda (skt & p): Ca Lau LaCa Lu LaYet
Lo TraCa Lau oGia Lau LaNga Lo
NoaBa Lo NoaKim x ieu (than ieu)A
Sanskrit term for Devourer, or king of bird,
figures of mythical birds with human heads,
heavenly birds with great golden wing spans of
approximately 3,360,000 miles, the traditional
enemies of Nagas. Dragon-devouring bird, the
vehicle of Vishnu (this is a golden winged bird,
the vehicles of Visnu, lords of the winged race
and natural enemies of Nagas)T Bac Phan ch
Ca lau ca, hay Than ieu, loai an tht rong.
Hnh loai chim trong than thoai co au ngi, hai
canh xoe ra cach nhau en 3.360.000 dam, ke thu
 1961

cua cac loai rong (chim an tht rong), xe ci cua Gata (skt): Kha ra iGone or departed.
Than Ty Thap No. Gataghrina (skt): Khong co long thng
Garuda-raja (skt): Kim X ieu VngCa Unsympathetic.
Lau La Vng. Gate (n): Cong vao.
1) The king of birds, with golden wings,
Gate of adornment: Trang Nghiem MonThe
companion of Visnu: Vua cua loai chim Kim
gate or school of the adornment of the spirit, in
X (Loai chim thu thang nhat trong cac loai
contrast with external practices, ceremonies,
chim Kim X), ban ong hanh cua than Visnu.
asceticism, etc.Cong trang nghiem tam linh, oi
2) Garuda-raja or king of birds are used to
lai vi hnh tng tu hanh ben ngoai, nh le lac
compare with the great people, while the
hay kho hanh.
crow are used to compare with the wicked
Gate of blessedness and virtue: Phuc c
people: Kim X ieu Vng con c dung
monThe first five of the six paramitasNam
e v vi cac bac ai nhan, trong khi tieu
Ba La Mat au tienSee Six paramitas.
nhan c v vi loai qua.
3) The king of birds is a symbol of the Buddha: Gate of Buddha-wisdom: Tr hue monSee
Kim X ieu Vng con e ch c Phat. Two kinds of Tathagata-wisdom and Two kinds of
wisdom.
Garuka (p): Trong NghiepSee Weighty
karma. Gates to the city of nirvana: Cong Niet Ban
There are three gates to the city of nirvanaCo
Gassho (jap): Anajali (skt)Joining together of
ba ca ngo i vao Niet BanSee Three gates to
the palmsSalutation with joined handsJoining
(the city of) nirvana.
the palms togetherHp chngGassho is a
Japanese term meaning to bring the ten fingers or Gate of creation and destruction: Tam Sinh
two palms together. In Gassho, we place our Diet MonAccording to the Awakening of Faith,
palm together to express our reliance, there are two gates of mindTheo Khi Tn Luan
thankfulness, and Oneness with the Buddha. The th tam co hai cong.
right hand symbolizes the Buddha and the left 1) The gate of Bhuthatathata: Chan Nh Mon.
hand the human being. When they are placed 2) The gate of creation and destruction, or
together, we feel that the Buddha is in us and we beginning and end: Sinh Diet Mon.
are in the Buddha. Gassho is a symbol of the Gate of death: T MonThe gate or border of
perfect unity of men and the Buddha. Besides, the death, which leads sentient beings from one
open hands placed side by side and slightly incarnation to anotherCa t dan chung sanh t
holowed (as if by a beggar to receive food; hence kiep nay qua kiep khac.
when raised to the forehead, is also a mark of Gate of deliverence: Ca giai thoatGiai
supplication) reverence, salutationGassho la Thoat MonDharma doorDoor of liberation
t ng Nhat Ban co ngha la chap mi ngon tay Door of releaseGate of liberationAccording
hay hai ban tay vao nhau. Trong Hp Chng, to the Mahayana Buddhism, Bodhisattva door of
chung ta hp hai long ban tay lai vi nhau nham liberation is within our self-nature, not outside.
dien ta s ve nng, ay long biet n va s hp The door open through practice, cultivation of the
nhat vi c Phat. Ban tay phai tng trng cho paramitas and holding the complete precepts
c Phat va ban tay trai tng trng cho chung Theo Phat giao ai tha, ca giai thoat cua Bo
sanh. Khi hai ban tay hp lai vi nhau, chung ta Tat nam ngay ben trong t tanh, ch khong phai
co cam giac nh c Phat ang hien hu trong ben ngoai. Ca m rong bang tu tap Luc Ba La
chung ta va chung ta trong c Phat. Hp Mat va tr gii cu tucSee Door of liberation.
Chng la bieu tng cua s hp nhat toan hao Gate of deliverance by the realization of the
gia con ngi va c Phat. Ben canh o, hai ban immaterial: Khong Giai Thoat MonThe gate
tay e ben nhau trong t the khat thc, nang t t of salvation or deliverance by the realization of
len tran con la mot dau hieu khan khoan va ton the immaterial, i.e. that the ego and things are
knh.

formed of elements and have no reality in
themselves; one of the three deliverancesMot
trong ba giai thoat. Quan het thay cac phap eu
do nhn duyen hoa hp ma sanh ra, khong co t
tnh (neu thanh at nh vay la mnh ang bc
vao cong giai thoat)See Three objects of
meditation that lead toward liberation.
Gate of demons: Quy MonThe northeast
corner of the house, through which the spirits can
come and goCa quy, ca ong Bac cua nha
va thanh quach, la ni ma quy co the en va i.
Gate of emancipation: Giai Thoat MonSee
Emancipation-entrance.
Gate of enlightenment: Bo e MonThe gate
of enlightenment; east gate of the four gates of a
cemeteryCa giac ngo; ca ong trong bon ca
cua ngha a.
Gate of immortality:
1) The doctrine of reality as beyond birthVo
sinh mon.
2) Nirvana: Bat T MonCa vao cho Bat T
hay Niet Ban.
Gate of life-prolonging dharani: Dien Tho
Mon a La NiThe gate of Life-Prolonging
Dharani, or dharani which the Buddha told
Vajrapani Bodhisattva methods of prolonging life
of cultivationThan chu cua Phat noi cho Ngai
Kim Cng Thu ve phep tu huyen dieu keo dai
tuoi tho.
Gate of mercy: BuddhismPhat giaoT
MonPhat giao con c goi la t mon, v ch
Phat va ch Bo Tat t trong tam cua mnh phat ra
cong c cung nh cac phng tien thien xao e
cu o chung sanh.
Gate of a monastery: Sn mon.
Gate into Nirvana: Door into NirvanaNiet
Ban MonCa vao Niet Ban.
Gate of pity: Bi MonThe Buddha-pity or the
way of pity directed to othersBi tam cua Phat
hay con ng dan ti cu o chung sanh (bao
gom tat ca cac c li tha).
Gate of purity: Tnh MonGate of purity to
nirvana, one of the six wonderful doorsCa
thanh tnh i vao Niet Ban (tam thanh tnh khong
dnh mac vao au), mot trong Luc Dieu Mon. **
See Six wonderful doors.
1962
Gate of purity to Nirvana: Tnh MonSee Six
wonderful doors.
Gate of righteousness: Ngha MonThe
schools, or sects of the meaning or truth of
BuddhismCong vao Chanh Ngha, hay nhng
trng phai giang giai chan thc ngha cua Nh
Lai.
Gate of salvation by the realization of the
immaterial: Khong Giai Thoat MonThe gate
of salvation or deliverance by the realization of
the immaterial, i.e. that the ego and things are
formed of elements and have no reality in
themselves; one of the three deliverancesMot
trong ba giai thoat. Quan het thay cac phap eu
do nhn duyen hoa hp ma sanh ra, khong co t
tnh (neu thanh at nh vay la mnh ang bc
vao cong giai thoat)See Three objects of
meditation that lead toward liberation.
Gate of the truth: Gate of the Way, religion
etc.; the various schools of Buddhismao mon.
Gate of upaya: Ca phng tienPhng Tien
MonConvenient or expedient gates leading into
TruthPhap mon phng tien dan ti chan ly.
Gate of the Way: Gate of the truth, religion etc.;
the various schools of Buddhismao mon.
Gate of the Western Paradise: Cong vao Tay
Phng Cc Lac.
Gate of wisdom: Tue mon (cong tr tue, am ch
Thien mon).
Gateless: Vo monCompletely open.
Gateway of truth: Chan MonGateway of
reality.
Gatha (skt): Gia ThaPhung Tung
RecitationSongA metrical narrative or hymn,
with moral purport, described as generally
composed of thirty-two characters, and called a
detached stanza, distinguished from geya, which
precedes the ideas of preceding prose passages
Bai tung theo van ieu, thng gom 32 ch goi la
Co Khi Tung, phan biet vi Trung Tung
ngha la lap lai li cua cau trcSee Twelve
sutras.
Gatha of enlightenment: au C Ke
According to Zen master D.T. Suzuki in the
Essays in Zen Buddhism, Book I, some masters
have left in the form of verse known as gatha

what they perceived or felt at the time when their
mental eye was opened. The verse the special
name of Enlightenment Gatha which shows the
agreement between the master and his followers
in enlightenmentTheo Thien s D.T. Suzuki
trong Thien Luan, Tap I, rat nhieu thien s con
lu lai nhng bai th goi la ke ghi lai nhng ieu
cam ngh trong phut giay m con mat hue. Nhng
bai ke nay co ten rieng la au C Ke, ngu y
gia thay va tro co s tinh y hp nhau.
Gatha of pratiyasamutpada: Duyen Khi
KeDuyen Khi Phap TungThe gatha of three
of the four dogmas of Buddhism according to the
Sastra on the Prajna Sutra (usually placed in the
foundations of pagodas and inside of images of
Budhas)Bai ke van cua ba trong bon e hay
giao ly can ban cua ao Phat, theo Tr o Luan 2) According to the Sangiti Sutta in the Long
(bai ke nay thng c at di cac nen chua Discourses of the Buddha, there are five gati
hay ben trong hnh tng Phat):
1) All is suffering: Kho e.
2) Suffering is intensified by desire: Tap e.
3) Extinction of desire is practicable: Diet e.
Gather (v): AssembleTu hop.
Gather up the garment: Niem YThau nhat
quan ao.
Gather opinions from all sides: Lay y kien t
moi pha (Tap t quang ch)Three heads are
better than one.
Gather and receive: Collect and receive
Nhiep tho.
Gather together: Nhiep (thau gop)Bao
trumTo collectTo combineTo include.
Gathering for the purpose of meditation:
Toa Thien HoiSee Gathering of Zen
practitioners.
Gathering of Zen practitioners: Toa Thien
HoiA gathering meditation-practitioners with
the purpose of listening to the Zen lectures and
practicing meditation. Usually they gather for one
day a weekMot cuoc hoi hop tu tap cua cac
thien sinh, vi muc ch nghe thuyet giang ve
thien va thc tap thien quan. Thng th ho tap Gauze filter: Thuy la.
hp moi tuan mot lan.
Gati (skt & p): Gatiyo (p)ngPathWay
of goingGateEntrance.
1) A Sanskrit term for destiny. This term
generally refers to the six possible types of
1963
birth for sentient beings, according to
traditional Buddhist philosophy: 1) gods
(deva); 2) demi-gods (asura); 3) humans
(manusya); 4) animals (tiryak); 5) hungry
ghost (preta); and 6) hell beings (naraka). The
first three are sai to be fortunate destinies,
while the latter three are said to be
unfortunate destinies because of the
amount of sufferings and afflictions that such
beings endureT Bac Phan dung e ch so
phan. T nay thng ch sau loai tai sanh
theo truyen thong triet hoc Phat giao: 1)
thien; 2) a-tu-la; 3) ngi; 4) suc sanh; 5) nga
quy; 6) a nguc. Ba con ng au tien la ba
con ng bat hanh v chung sanh trong ba
ng nay phai chu kho au phien nao.
(destinations, destinies)Theo Kinh Phung
Tung trong Trng Bo Kinh, co nam neo ac
(ngu thu) See Five gatis.
Gati or path of rebirth as an animal: So
called because animals are subjects of the
butcher's knifeao o.
Gati of rebirth as animals: Suc Sanh Thu
The way or destiny of rebirth as animals, one of
the six forms of rebirthMot trong sau loai chung
sanh, ni sinh song cua cac loai suc sanh (do
nghiep nhan ma sau khi chet phai oa vao suc
sanh).
Gatimantanam (p): Good behaviorPham
hanh cao thng.
Gaunamati : Co na mat ec Hue La Han.
Gautama (skt): Gotama (p)Co amClan
name of the BuddhaSiddhartha GautamaSee
Siddhartha.
Gautamaprajnaruchi (skt): Co am bat Nha
Lu Chi (Tr Hy).
Gautami (skt): The aunt of the BuddhaDi mau
cua c PhatMa Ha Ba Xa Ba eSee
Mahaprajapati.
Gavampati (skt): Gia Pham Ba eKieu Pham
Ba eLord of cattle, name of an arhat.
Interpreted as chewing the cud; lord of cattle, etc.
(with the feet and cud-chewing characteristic of
an ox) A man who became a monk, born with a

mouth always ruminating like a cow because of
former oral sins; he had spilled some grains from
an ear of corn he plucked in a former lifeNgu
Vng, ten cua mot v A La Han. Con goi la Ca
Pham Ba e, Cap Phong Bat e, Kieu Pham Bat
e, Kieu Pham Ba e, hay Kp Phong Bat e,
dch la Ngu Thi hay Ngu Vng, la ten mot v
Ty Kheo co cai mieng c nhai ti nhai lui nh
trau nhai lai v toi cua i qua kh (theo Phap
Hoa Huyen Ngha, tieng Phan Gavampati dch la
Ngu Vng. Ngai do i qua kh co ngat mot
nhanh lua nem xuong at, nen trong 500 i phai
lam kiep trau e en bu, nay tuy mang than
ngi, nhng co hnh tng va tieng noi giong nh Gedatsushonin (jap): A Japanese Buddhist term
loai trau).
Gay: ong tnh luyen ai (gia hai ngi nam)
See Homosexuality.
Gaya (skt):
1) Gia Da: ElephantVoi (tng).
2) Gia Xa: A city of Magadha, Buddhagaya,
northwest of present Gaya, near which
Sakyamuni became Buddha. Gaya contains
many places of religious and historical
significance. One of the oldest and most
sacred cities in India, second only to Varanasi
along the Ganga RiverMot thanh pho trong
thanh Ma Kiet a, tay bac cua Bo e ao
Trang, gan ni ma c Thch Ca Mau Ni a
thanh Phat. Thanh pho Gaya la ni co nhieu
thanh a lch s cua cac ton giao. ay la
mot trong nhng thanh pho co nhat An o,
ch thua thanh Varanasi ben b song Hang
HaSee Bodh-Gaya.
Gayakasyapa (skt): Gia Da Ca DiepA
brother of Mahakasyapa, orginally a fire-
worshipper, one of the eleven foremost disciples
of buddha, to become samantaprabhasa Buddha
Yet Di Ca Diep, mot ngi em cua ai Ca Diep,
trc kia theo ta giao, th than la, ve sau tr
thanh mot trong mi mot e t noi tieng cua
Phat, thanh Phat ten la Samantaprabhsa.
Gayasata (skt): Gia Da Xa aThe eighteenth
Indian patriarch, who laboured among the
TokhariV To An o th mi tam, ngi a Gem of mind: Tam ChauThe mind stuff of all
lam viec nang nhoc trong nhom ngui Tokhari
See Twenty eight Indian Patriarchs (18).
1964
Gayasiras (skt): Tng au SnElephant head
mountain, name of two mountains in northern
India, one near Gaya, the other said to be near the
river NairajnanaTen cua hai ngon nui hai ni
thuoc vung bac An o, mot ni gan Bo e ao
trang, ni kia gan song Ni Lien Thien.
Gaze (v): a mat nhn.
Ge (jap): Gatha (skt)VerseKe.
Gedatsu (jap): Vimukti (skt)A Japanese
Buddhist term for Liberation or
Emancipation.Thuat ng Phat giao Nhat Ban
co ngha la Giai thoat.
for Great Liberation Monk.Thuat ng Phat
giao Nhat Ban co ngha la Giai thoat Thng
Nhan.
Ge-e (jap): Antarvasa (skt)Under robeNgoai
y.
Geloups-pas (tib): Yellow hat sectHoang
giaoSee Yellow sect of Lamaism and Tsong
Khapa.
Gelukpa: Hoang Mao GiaoSee Yellow sect of
Lamaism and Tsong Khapa.
Gem (n): Ratna or mani (skt)JewelPearl
Precious stonePreciousTreasureGem
PearlAnything valuableBaoBao chau.
Gem in the head-dress: nh ChauThe gem
in the head-dress, or coiffure; the protubereance
on the Buddha browTng cuc tht tron nh
vien ngoc tren nh au cua c Phat.
Gem-heap: Ratna-rasi (skt)Collection of
gemsAccumulated treasuresBao tch.
Gembo (jap): S Huyen Phng (Nhat Ban).
Gem of doing as one pleases: Cintamani
(skt)Nyo-I-Ju (jap)Nh y chau.
Gem-heap: Ratna-rasi (skt)Accumulated
treasuresCollection of gemsBao tch.
Gem-Heap Buddha: Bao Tch PhatBuddha
adorned with heaps of treasures, i.e. powers,
truthsV Phat tu tap cac phap bao trang nghiem
nh vo lau can lc.
the living, being of the pure Buddha-nature, is
likened to a translucent gemTam tnh chung
sanh von la Phat tnh thanh tnh, nen c v vi
ngoc minh chau.

Gemmyo (jap): Vua Nguyen Minh (Nhat Ban).
Gem-nature: Chung TnhSee Germ-natures.
Gempeiseisuiki (jap): A famous work in
JapanTac pham noi tieng Nguyen Bnh Thanh General
Suy Ky (Nhat Ban).
Gen (jap): Caksus (skt)EyesSeeingNhan.
Gendun Drup (1391-1474): One of the main
disciples of Tsong Khapa, and later designated as
the first Dalai LamaMot trong nhng ai e t
cua Tong Khach Ba, va sau nay c ch nh
lam v at Lai Lat Ma au tien.
Genealogy (n): Book of generationsGia pha.
General: Sadharana (skt)AltogetherWhole.
(A) (a): ChungChung khap.
(B) The four generals or guardians of the Law.
Each has 500 followers and twenty-eight
companies of demons and spiritsBon ai
tng ho phap bon phng. Moi ai tng
eu co 500 o e cai quan 28 bo quy than
See Four generals.
General almsgiving of clothing and food
according to season: Tuy thi tuy luc bo th
(nong, lanh, gio bao)See Seven kinds of
offering (A).
General Amnesty: ai xa.
General Andira: An-e-La ai tngSee
Twelve Yaksha generals.
General assembly: General meetingai hoi.
General body of disciples: ai Chung boSee
Two divisions, and Two divisions of Buddhism.
General Catura: Chieu o La ai tngSee
Twelve Yaksha generals.
General commandments for all disciples:
Tong Tng GiiThe general commandments
for all disciples, i.e. the ten commandments, in
contrast with the specific or complete 250
commandments for monks, or 348 for nuns
(monastic rules)Gii chung cho het thay moi e
t Phat nh Thap Gii, oi lai vi gii rieng nh
250 cho Ty Kheo va 348 cho Ty Kheo Ni.
General confession: Public confessionThu toi
trc ai chung.
General discussion: Khai luan.
General functions of defilement: ai phien
nao a phapSee Seventy-five dharmas of the
Abhidharma Kosa.
1965
General functions of evil: Akusala-
mahabhumika (skt)ai bat thien a phapSee
Seventy-five dharmas of the Abhidharma Kosa.
functions of good: Kusala-
mahabhumika (skt)ai thien a phapSee
Seventy-five dharmas of the Abhidharma Kosa.
General functions or universals:
Mahabhumika (skt)10 phapBien ai a
Phap (nhiem vu tong quat)See Seventy-five
dharmas of the Abhidharma Kosa.
General Indra: Nhn at La ai tngSee
Twelve Yaksha generals.
General introduction: Nhap mon tong quat
(gii thieu tong quat).
General karma: Tong bao nghiepThe
principal or integral direction of karma. General
karma determining the species, race, and country
into which one is born (The particular relating to
ones condition in that species, i.e. rich, poor,
well, ill, etc.)Qua bao chung quyet nh chung
loai va x s ma ngi ta sanh vao (chung sanh
luc can ep xau, menh tho dai ngan, giau, ngheo,
benh, khoe, v.v. la biet bao).
General Kumbhira: Cung t la ai tngSee
Twelve Yaksha generals.
General law of causation: Hetupratyaya-hetu
(skt) Nhan Duyen hay luat tong quat ve nhan
duyenSee Four Causations.
General leading karmas: Dan nghiepKarma
that leads to the general rewards (the award as to
the species into which one is to be born, i.e.
animals, men, gods, etc) Nghiep nhan dan en
qua bao tong quat (qua bao sanh ve coi suc sanh
hay nhan thien)See Two classes of karma (III).
General Majira: At Ne La ai tngSee
Twelve Yaksha generals.
General Makuram: Ma Ho La ai tngSee
Twelve Yaksha generals.
General meaning: ai ySummary of a sutra
or sastraai y cua kinh luan.
General meditation: Tan nhScattered
meditation in the world of desireThien nh
tong quat hay tan man cua Duc GiiSee Two
kinds of samadhi.
General meeting: General assemblyai hoi.

General Mihira: Me-Suy-La ai tngSee General teaching: Summarized teachingLc
Twelve Yaksha generals.
General offer to all spirits: Tong CungIn
contrast with specific worshipCung dng hay
th het thay cac v Than, oi lai vi viec th nam au sau khi Ngai thanh ao (trong 12 nam
phng mot v Than ac biet nao o. au hoang hoa, ve gii luat th c Phat ch noi
General Pajra: Ba Di La ai tngSee
Twelve Yaksha generals.
General precepts: Tong Tng GiiThe
general commandments for all disciples, i.e. the
ten commandments, in contrast with the specific
or complete 250 commandments for monks, or
348 for nuns (monastic rules)Gii chung cho het
thay moi e t Phat nh Thap Gii, oi lai vi
gii rieng nh 250 cho Ty Kheo va 348 cho Ty
Kheo Ni.
General principles in Mahayana Buddhism:
Nhng nguyen ly trong Phat giao ai tha Twelve Yaksha generals.
According to Prof. Junjiro Takakusu in The
Essentials of Buddhist Philosophy, there are six
general principles, commonly especially to all
schools of MahayanaTheo Giao S Junjiro
Takakusu trong Cng Yeu Triet Hoc Phat Giao,
co sau nguyen ly tong quat cho cac tong phai
Phat Giao ai ThaSee Six general principles.
General Relativity Theory: Thuyet Tng oi
Chung.
General retribution: Tong bao.
General Shandira: San-e-La ai tngSee
Twelve Yaksha generals.
General Sindura: Chn at La ai tngSee
Twelve Yaksha generals.
General stage of fruition: Dan QuaThe
general stage of fruition, such as reward or
punishment in the genus, as contrasted with the
differentiated species or stages, such as for each
organ or variety of conditionGiai oan qua bao
thng phat tong bao, ngc lai vi biet bao. Generalize: Khai quatTom lc.
General Supervisor of the royal court:
Quang ThongA Vinaya-monk named Hui-
Kuang, the sixth century, who resigned the high
office of the general supervisor and left home to
become a monkLuat s Tue Quang vao the ky
th sau, ngi a t chc quan Thong cua trieu path of Great Enlightening Beings (5).
nh e xuat gia.
General Sutra: Tap A HamSee Agama.
1966
GiaoGeneral or summarized teaching during his
first 12 years after his enlightenmentNhng li
day tong quat cua c Phat cho e t trong 12
mot cach khai quat ve ch ac mac tac, chung
thien phung hanh, t tnh ky y, th ch Phat giao,
ch Ngai khong noi chi tiet ve gii luat; tuy
nhien, v co qua nhieu ngi lam trai phap, nen
sau o Ngai noi ve Quang Giao, tc che ra gii
luat ro rang va chi tiet)See Dual division of the
Buddhas teaching (XIII), and Eight Tien-Tai
classifications of Sakyamunis teaching (B).
General use of the public: Viec x dung cua
ai chung.
General Vajra: Phat Chiet La ai TngSee
General Vikarala: Ty Yet La ai tngSee
Twelve Yaksha generals.
General vow: Tong nguyenUniversal vows
common to all Buddhas and Bodhisattvas, e.g. the
four magnanimous vows, and the ten great vows
of Samantabhadra Bodhisattva; in contrast with
specific vows, e.g. forty-eight of AmitabhaThe
nguyen chung cua ch Phat va ch Bo Tat nh T
Hoang The Nguyen va Thap Nguyen Pho Hien
Bo Tat, oi lai vi the nguyen rieng nh 48
nguyen cua c Phat A Di aSee Four
universal vows of a Buddha or Bodhisattva, Ten
vows of a Bodhisattva, Ten vows of respects of
Samantabhadra Bodhisattva, and forty-eight vows
of Amitabha.
Generality (n): Tnh ai cngTnh tong
quatTnh pho bien.
Generalization (n): S pho bien hoaKhai quat
hoaKhai luan hoa.
Generate (v): Phat sinh.
Generate a good heart: Phat sinh thien tam.
Generate great energy: Khi ai tinh tan, viec
lam rot raoEnlightening Beings generate great
energy, finishing their tasksSee Ten kinds of
Generate knowledge: Phat sinh tr hue
According to the Flower Adornment Sutra,

Chapter 38, there are ten ways of generating
knowledge of Great Enlightening Beings.
Enlightening Beings who abide by these can
comprehend all thingsTheo Kinh Hoa Nghiem,
Pham 38, co mi phap phat sinh tr hue. Ch Bo
Tat an tru trong phap nay thi ni tat ca cac phap
eu hieu thau tat caSee Ten ways of
generating knowledge of Great Enlightening
Beings.
Generate (v) power: Phat ien.
Generate spiritual capacities and insights:
Co the phat khi than thong va minh manSee
Ten kinds of actions of knowledge (10).
Generation (n): A life timeThe he.
Generations after generations: Kiep kiep.
Generationism (n): Thuyet sinh thcSinh san
luanChu trng con ngi ch n thuan la s
san sinh cua cha me.
Generosity (n): Dana (skt & p)Bo thLong
quang ai rong raiQuang LngGenerosity
performed with a pure mind which is freed from
greed, hatred, and delusion can produce good
results in the human world and the world of
celestial beings. A person of generosity can be
reborn in the realm of the devas and stay there for
so long; however, the benefit of mundane result is
still within the cycle of birth and deathLong
quang ai bo th vi tam thanh tnh, khong vng
ban tham, san, si, co the c ket qua tot, tai sanh
tr lai lam ngi hay sanh len coi tri va song mot trong nhng nha s noi tieng cua Phat giao
o that lau; tuy nhien, li ch cua phc c tran Nhat Ban.
the (nhan thien) van con trong vong luan hoi sanh
tSee Ten meritorious deeds (III).
Generosity helps giving up selfishness:
Quang ai bo th giup ta t bo s ch ky.
Generous (a): Nhan aiRong lngKind-
hearted.
Genetic (a): Thuoc ve sinh san.
Genji (jap): Dong ho nguyen Th (Nhat Ban).
Genjimonogatari (jap): A famous work in
JapanTac pham noi tieng Nguyen Th Vat Ng
(Nhat Ban).
Genjo-koan (jap): A Japanese term for
Presence of Things as They Are, a work by
Dogen Zenji (1200-1253), a portion of his
monumental Shobo-Genzo which focuses on the
1967
relation between formal meditation practice
(Zazen) and awakening. The technique advocated
by Dogen involves allowing phenomena to
manifest themselves without becoming involved
evaluation or categorizationT ng Nhat Ban
dung e ch S hien dien nh th cua s vat,
mot tac pham cua Thien S ao Nguyen, mot
phan cua tac pham v ai cua ong Shobo-Genzo
tap trung ve s lien he gia thien tap va giac ngo.
Ky thuat c ngai ao Nguyen bien ho cho
phep van hu t chung hien hien ma khong co
lien he g en s nh gia hay phan loai.
Genjo-Sanzo (jap): Hsuan-Tsang (600-664)
Huyen TrangSee Hsuan-Tsang.
Genju (jap): Hien Thu ai S (Nhat Ban)The
third patriarch Fa-Tsang, of the Hua-Yen sect,
which is also known by his title Hsien-Shou-
TsungTo Hien Thu hieu Phap Tang, v to th
ba cua tong Hoa Nghiem. Dui thi ngai ngi ta
goi tong Hoa Nghiem la Hien Thu Tong.
Genju-Daishi (jap): Hien Thu ai S (Nhat
Ban)See Genju.
Genkaku-Cho (jap): Zen master Hsuan-Chiao-
ChengThien s Huyen Giac Trng.
Genkaku-Yoka (jap): Zen master Hsuan-Chiao-
Yung-ChiaHuyen Giac Vnh Gia Thien S
See Hsuan-Chiao Zen Master.
Gennin (jap): One of the famous monks in
Japanese BuddhismS Nguyen Nhan (818-887),
Gensaku (jap): Zen master Hsuan-TseThien
s Huyen Sach.
Gensei (jap): A Japanse monk in the Tendai
SectS Nguyen Chnh (Tong Thien Thai Nhat
Ban).
Gensha-Shibi (jap): Hsuansha-ShipeiHuyen
SaSee Hsuan-Sha.
Genshin (942-1017): S Nguyen TnhThe first
Japanese advocate of the Pure Land (Jodo-Shu)
tradition, which emphasizes practices designed to
lead to rebirth in Sukhavati, the paradise of
Amitabha Buddha, rather than buddhahood.
Unlike later figures of the tradition, he taught that
mere recitation of Amitabhas name is not
sufficient and that this practice must be
accompanied by a sincere attitude and

concentrated meditation. His most influential
work was the Compendium of the Essentials of
Rebirth (Ojoyoshu).
Genso (jap): Vua Huyen Tong (Nhat Ban).
Gensoku (jap): S Huyen Tac (Nhat Ban).
Gentile (a): Thuoc ve dan ngoai (ngi Ky To
muon am ch dan khong phai la Ky To giao).
Gentle (a): Em duNhe nhangNhu nhuyen.
Gentle or harsh: Nhu nhuyen hay tho bao
Gentle or harsh. This is one of the five courses of
speech that others may use when they address
youay la mot trong nam loai ngon ng ma
cac ngi co the dung khi noi vi cac ngi
khacSee Five courses of speech.
Gentle and peaceful nature (disposition):
Tanh nhu hoa hien hau.
Gentle and persuasive words: Nhu Nhuyen
NgLi noi mem deo du dang, hp vi tnh the natures of phenomena: Tanh Chung
ngi.
Gentle words: Nhuyen NgSoft or gentle
words adapted to the feeling of menLi noi nhe
nhang em ai phu hp vi tnh ngi (theo kinh
Niet Ban, ch Phat thng noi li nhuyen ng; v germ-natures of Bodhisattva development, and
chung sanh nen co khi phai noi li tho ng. Tho
ng va nhuyen ng eu quy ve e nhat ngha).
Gentleness (n): Lch thiepNhu HoaSee
Peace and tolerance.
Genuine: ActualGenuineRealTrue
AuthenticOrthodoxGenuineChan chanh
Chnh thong (chan truyen, ch thc).
Genuine and false: Correct and false
Orthodox and hereticChanh ta.
Genuine religious: Chan tu.
Genuine and sincere Buddhist: Phat t thuan
thanh.
Genuine tradition: Handed down from
authentic sourceChanh truyen.
Genuinely religious man: Holy manChan tu.
Genuflect (v): To bowLay quy.
Geommancy (n): Thuat boi toan bang hnh (da
theo cac ng cua hnh hoc e boi toan).
Germ: Bija (p & skt)Chung t (hat giong trong
tam thc)SeedSemen.
Germ-natures: Seed natureDerivative
natureInherited natureChung Tanh.
1968
(I) The meaning of Germ natureNgha cua
chung tnh: Seed nature, germ nature;
derivative or inherited natureChung la hat
giong, co ngha la phat sinh nay n. Tnh la
tnh chat khong thay oi.
(II) Categories of germ naturePhan loai chung
tnh:
1) Two kinds of germ nature: Nh Chung Tnh
See Two kinds of seed-nature.
2) Five kinds of germ nature: There are five
germ-natures or roots of bodhisatva
developmentNgu Chung TnhCo nam
loai chung tnhSee Five germ-natures of
bodhisattva development.
3) Six kinds of germ nature: Luc Chung Tnh
See Six germ-natures or roots of Bodhisattva
development.
Germ-nature of ability to discriminate all
TanhThe germ-nature of ability to discriminate
all the natures of phenomena and transform the
living (Thap hanh)Ngoi v thap hanh, co kha
nang phan biet ban tanh cua van phapSee Five
Five natures (III).
Germ-nature of study of the void: Tap Chung
TanhThe germ-nature of study of the void or
immaterial, which corrects all illusions of time
and space (Thap tru)Ngoi v thap tru, tu tap
khong quan, pha bo nhng hoac kienSee Five
germ-natures of Bodhisattva development, and
Five natures (III).
Germinate (v): Nay mam.
Gesar of Ling: A mythical Tibetan king whose
epic saga is one of the best-known literatures in
Tibet. There are different Gesar legends in
different parts of the Tibetan cultural area, but
most share the notion that Gesar was an
incarnaiton of Avalokitesvara who ruled the
kingodm of gLing and battled against the enemies
of Buddhism, particularly proponents of Bon.
Geshe (tib): Tien S Phat HocGeshe is
conferred on one who has undergone and
completed an extensive philosophical training. It
is like a Tibetan Ph.D. in Buddhist studies
Geshe la danh hieu dung e ban cho mot v a
trai qua va hoan tat khoa huan luyen dai han ve

triet hoc Phat Giao. Danh hieu Geshe giong nh
mot v at c hoc v Tien S Phat Hoc cua Tay reciting the name of Amitabha BuddhaMot
Tang.
Geshin (jap): S Nguyen Tn (Nhat Ban).
Gesture of the setting in motion of the
Wheel of Doctrine: Dharmacakra-mudra (skt)
Chuyen Phap Luan an.
Get (v): Prap or Prapta (skt)To attainTo
obtainac.
Get (v) angry: Become madNong gian.
Get the best profit from something: Tao c
nhieu li lac nhat t mot ieu g.
Get to the bottom of a matter: Tm hieu t
ngon en goc (Tam can cu e)To make a cua ch ai Bo Tat. Ch Bo Tat an tru trong
thorough investigation.
Get into debt: Mang n.
Get (v) free: Giai ThoatSee Deliverance.
Get lost: Lose ones wayi lac.
Get (v) married: Lap gia nhTo marry.
Get the most of something: X dung ieu g
mot cach li lac nhat.
Get (v) old: Gia.
Get (v) rid of: Diet tr.
1) Pativinodeti (p)Pariksina (skt)Loai bo
Tay tr.
2) Uccehda (skt)To cause to cease Cut
offTo endTo get rid ofoan tr
3) After perceiving the true picture of life, the
Buddha said to himself: I must get rid of the
oppression of disease, old age and death.
Sau khi nhan chan ra bo mat that cua i
song, c Phat t nhu: Ta phai thoat ly s Ten kinds of actions of knowledge (7).
ap che cua benh hoan, gia nua va chet choc.
Get rid of calamity: tr tai ng.
Get (v) rid of completely: Tr tan.
Get rid of covetousness: Hanh ri tham, san, si
va s hai, v biet ieu phuc t tamGetting rid of la dep bo phien naoA term the Buddha used in
covetousness, anger, delusion, and fear, by taming
their own minds, one of the ten kinds of action of
Great Enlightening Beings. Enlightening Beings
who abide by these can achieve the action of
Buddhas that has no coming or goingSee Ten
kinds of practice of great enlightening beings (II).
Get (v) rid of deluded thoughts: Loai bo vong
niemOne of the best methods to get rid of
deluded thoughts is either meditation to obtain
1969
concentration or just keep one method such as
trong nhng phng cach tot nht e loai tr vong
niem la hoac ngoi thien, hoac gi mot phng
phap nao o chang han nh niem hong danh Phat
A Di a.
Get (v) rid of demons by Great Enlightening
Beings: Loai bo ma chng cua ch ai Bo
TatAccording to the Flower Adornment Sutra,
Chapter 38, there are ten ways of getting rid of
demons actions of Great Enlightening Beings.
Enlightening Beings who abide by these can
escape all demonic waysTheo Kinh Hoa
Nghiem, Pham 38, co mi ieu ri bo ma nghiep
mi phap nay thi co the ra khoi tat ca ma
aoSee Ten ways of getting rid of demons
actions of Great Enlightening Beings.
Get (v) rid of desires: ieu phuc cac duc
vongA monk should be keenly anxious to get
rid of desires, and wants to persist in thisV Ty
Kheo nen tha thiet ieu phuc cac duc vong va
khat vong ieu phuc cac duc vong trong tng
laiSee Seven grounds for commendations.
Get rid of doubt: oan tr nghi hoacSee Ten
Ariyan dispositions (1).
Get (v) rid of ease and pain: Get rid of
happiness and unhappinessLoai bo ca lac lan
kho.
Get (v) rid of evil: To cut off wickednessoan
ac.
Get (v) rid of false views: Xa la ta kienSee
Get rid of five factors: oan tr nam chiSee
Ten Ariyan dispositions (1).
Get (v) rid of garbage: Phan TrPhan tr la
mot t ma Phat dung trong Kinh Phap Hoa, ngha
the Lotus Sutra.
Get (v) rid of haughtiness toward all
sentient beings: oi vi tat ca chung sanh xa la
nga manSee Ten kinds of actions of knowledge
(5).
Get rid of ill-will: oan tr san hanSee Ten
Ariyan dispositions (1).

Get (v) rid of misfortune: Put an end to
calamityTieu tai.
Get rid of sensuality: oan tr tham ducSee
Ten Ariyan dispositions (1).
Get rid of sloth and torpor: oan tr hon tram
thuy mienSee Ten Ariyan dispositions (1).
Get (v) rid of something: Get free or be free of
somethingLoai bo ieu g.
Get rid of worry and flurry: oan tr trao
hoiSee Ten Ariyan dispositions (1).
Get (v) rid of wrong awareness: Xa la ta
niemSee Ten kinds of actions of knowledge (4).
Get to see Buddhas, fulfill pure ways:
Thng c thay Phat u nhng phap lanhSee
Ten kinds of Buddha-work in all worlds in all
times of the Buddhas (B) (10).
Get tired of practicing the acts of
enlightening beings: Nham tu hanh Bo Tat
One of the ten things that Bodhisattvas should
avoidSee Ten things that cause enlightening
beings to regress from the Buddha teachings.
Get (v) well again: Bnh phucTo recoverTo
recuperate.
Get (v) what one desires: Toai nguyen.
Not to get what one desires: Bat toai nguyen.
Get worldly entertainments: Enjoy worldly
pleasuresHave worldly amusementsHng
thu duc lac tran the.
Geya (skt): Ky Da.
1) The twelve sutras: Mi hai bo kinh ai
ThaSee Twelve sutras.
2) Hymns, songs, verses, stanzas, the metrical
part of a sutra: TungGia ThaKe aKe
ThaTung kinhTo recite (chant) prayers
To murmur, recite, intone, memorize by
repeating in a murmur.
Ghana (skt): Kien NamThe fourth in the five
periods of a foetus, a foetus of forty-seven days
Thi ky th t trong nam thi ky cua bao thai, tc Ghosts of which bodies are full of tumours:
la 47 ngay sau khi tho thai (thi ky kien hau)
See Eight stages of the human foetus.
Ghanavinnanam (p): Nose-consciousness
accompanied by equanimityTy thc, ong phat
sanh cung tho xaSee Olfactory consciousness.
1970
Ghanavyuha sutra (skt): Hau Nghiem Kinh.
Ghanta (skt): Small bellKien chuy (chuong
nho).
Ghazna (skt): HosnaHac Tat NaAccording
to Eitel in The Dictionary of Chinese-English
Buddhist Terms, Ghazna is the capital of
Tsaukuta, the present Ghuznee, or Ghazni in
AfghanistanTheo Eitel trong Trung Anh Phat
Hoc T ien cua Giao S Soothill, Hac Tat Na la
thu phu cua Tsaukuta, bay gi la Ghuznee, thuoc
A Phu Han.
Ghosa (skt): Dieu Am Bo TatAccording to
Eitel in The Dictionary of Chinese-English
Buddhist Terms, an arhat, famous for exegesis,
who restored the eyesight of Dharmavivardhana
by washing his eyes with the tears of people who
were moved by his eloquenceV A La Han, noi
tieng v kha nang bien biet giai thch. Theo Eitel
trong Trung Anh Phat Hoc T ien, chnh Ghosa
a phuc hoi th giac cho Dharmavivardhana bang
cach ra mat vi nc mat cua nhng ngi a
tng cam ong v tai hung bien cua Ngai.
Ghoshanugakshanti (skt): Am Hng Nhan
Kshanti in soundsSound and echo perseverance,
the patience which realizes that all is as unreal as
sound and echoNhan vao nhng am thanh tieng
vong v nhan thc rang chung khong thc.
Ghosira (skt): Cu S La.
1) Name of a bird that has an excellent voice:
Hao Thanh ieu: Ten mot loai chim co giong
hot rat hay.
2) A wealthy householder of Kausambi, who
gave Sakyamuni the Ghosiravana park and
vihara: Ten cua mot v trng gia tai
Kausambi, ngi a dang hien Cu S La vien
va tnh xa cho c Phat.
Ghost (n): Ma quyThere are nine classes of
ghostsCo chn loai quySee Mara and Nine
classes of ghosts.
Anh QuyQuy than the ay mun nhotSee
Nine classes of ghosts (I).
Ghosts that eat human leavings: Hy Th
QuyDemons that live on the remains of
sacrifices, or any leavings in generalLoai quy
thng an o tha thai cua ngi khac, hoac o

cung hay bat c th g con thaSee Nine
classes of ghosts (I).
Ghost genii: Quy tienPretas or malevolent
rsis.
Ghost-haunted: B Ma AmTo be deluded
Cultivators who have a deluded mind (delusive
thoughts), which steers him to toward doing things
contrary to the way; its considered over with the
wholesome path for this entire lifetimeTu hanh
ma b ma am, xui duc lam ieu xang bay, trai vi
ao c, th ke nh tan mot i.
Ghosts that haunt sacrifices to the dead: Hy
T QuyLoai quy thng lan khuat trong en
mieu, hy vong c an uongSee Nine classes
of ghosts (I).
Ghost King Animal Eater: Quy Vng am
(Da) ThuThe one who eats tigers and other
large beasts.
Ghost King who Brings Disasters: Quy
Vng Tan-ng.
Ghost King Evil Poison: Quy Vng Ac oc.
Ghost King Thousand Eyes: Quy Vng
Thien Nhan.
Ghost rules and observance: Luat cua loai
quy.
Ghost spirits: Ghost genieQuy tien.
Ghosts and spirits: Quy Than.
1) Ghosts and spirits, a general term which
includes the spirits of the dead, together with
demons, and the eight classes of spirits, such
as devas, nagas, etc.: Quy va than, t dung e
goi chung nhng ngi chet, cung vi quy, va
bat bo Than nh Thien, Long, van van. **See
Eight groups of demon followers.
2)
a) Preta is interpreted as Causing fear: Quy
dien dch cai gay nen s ghe s.
b) Spirits are interpreted as Potent and
powerful: Than dien dch s uy nghi manh
me:
Ghosts and spirits eating time: Quy Than
Thc ThiThe time when the spirits and ghosts
feed, i.e. at nightGi an cua quy than, thng
ve ban em hay chang vang toi.
Ghrana (skt):
1971
1) Nose: Organ of smellTy (lo mui)See
Seventy-five dharmas of the Abhidharma
Kosa.
2) Scent: Gia La NiKiet La NaMui
hngSmell.
Ghrana-gandha (skt): The nose can smell
fragrancePlace of nose and smellTy Hng
XSee Twelve entrances (II).
Ghrana-vijnana (skt): SmellingScent
consciousnessTy thcSee Eight
consciousnesses (I) (A).
Ghranendriya (skt): NoseTy canSee
Twenty two roots.
Ghrta (skt): To Dau.
1) Ghee, or clarified butter: Mot loai b trong.
2) Scented oil extracted from the sumana plant:
Mot loai dau thm lay t cay to ma.
Ghur (skt): Ghori (skt)Hoat Quoco Hoa
LaAccording The Great Tang Chronicles of the
Western World, Ghori is an ancient kingdom in
Turkestan, north west of ChinaTheo Tay Vc
Ky, Hoat Quoc la ten mot vng quoc co vung
Tan Cng.
Giac Hai Temple: Chua Giac HaiName of a
famous ancient pagoda, located in the Sixth
district, Saigon City, South Vietnam. The pagoda
was built in 1887 by Ms. Tran Th Lieu. Most
Venerable Hoang An named it Giac Hai and
appointed Most Venerable T Phong Head of the
pagoda. In 1929, Most Venerable T Phong had it
rebuilt as it is seen today. On the upper part of its
faade, there is a bas-relief on which were carved
eight lines of Chinese characters describing
Sakyamuni Buddhas biographyTen cua mot
ngoi chua co noi tieng, toa lac trong quan 6, thanh
pho Sai Gon, Nam Viet Nam. Chua c ba Tran
Th Lieu xay nam 1887. Hoa Thng Hoang An
at ten Giac Hai va c Hoa Thng T Phong ve
tru tr. Nam 1929, Hoa Thng T Phong trung tu
chua lai nh ngay nay. Mat trc chua co bao lam
ap noi va khac tam hang ch Han noi ve tieu s
c Phat.
Giac Hai Zen Master: Giac Hai Thien SA
Vietnamese Zen master from North Vietnam. He
left home at the age of 25. First, he and Khong Lo
became disciples of Zen master Ha Trach at Dien
Phc Temple. He was the Dharma heir of the
 1972

tenth generation of the Wu-Yun-Tung Zen Sect. lam, ban ghe, bai v, thap mo, van van eu c
Later, he continued to teach Zen of the Khong Lo cham khac that tinh xao.
Zen Sect, which was founded by Zen master Giac Nhien (1923 - ): Hoa Thng Thch Giac
Khong Lo. King Ly Than Tong invited him to the NhienOne of the most famous monks of
Royal Palace so many times, but he refused to Vietnamese Buddhism, a Tripitaka teacher of
goZen master Giac HaiThien s Viet Nam, que dharma. He was born in Cantho, South Vietnam in
tai Bac Viet. Ngai xuat gia nam 25 tuoi, cung vi 1923, left home and became a novice at the age of
Khong Lo tr thanh e t cua Thien s Ha Trach 8. In 1944 he met and became of of the most
tai chua Dien Phc. Ngai la phap t i th 10 imminent disciples of Most Venerable Master
dong Thien Vo Ngon Thong. Ve sau, ngai cung Minh Dang Quang (Founder of the Vietnamese
tiep tuc day thien va ke tha dong Thien Khong Mendicant Order). In 1954, after the secret
Lo, do Thien s Khong Lo sang lap. Vua Ly Than absence of Master Minh Dang Quang, he headed
Tong nhieu lan thnh ngai vao cung, nhng ngai the Fourth Mendicant Missionary, one of the six
eu t choi. main missionaries of Vietnamese Mendicant
Giac Lam Temple: Chua Giac LamName of Order to travel all over the South and central
an ancient temple, located in Tan Bnh district, Vietnam to expand the doctrines of the school. He
Saigon City, South Vietnam. In the spring of 1744, came to the United States of America in 1978,
under the reign of Lord Nguyen Phuc Khoat, a there he founded the International Sangha
Chinese man whose name was Li Juei Lung from Bhikshu Buddhist Order in the same year
Minh Hng village, raised the devotees money (ISBBA). After the passing away of the second
to build the temple on Cam Sn Hill. In 1804, it patriarch Giac Chanh in 2004, he became the
was rebuilt by Most Venerable Vien Quang. In Third Patriarch of the Vietnamese Mendicant
1909, Most Venerable Hong Hng and Nh Phong Buddhist Order. During more than seven decades
had it reconstructed as it is seen today. Giac Lam of propagation of the Buddha-dharma, he
Temple wa designed in the form of the word admitted more than a million of followers, and he
San, consisting of the Main Hall, the Lecture also built hundreds of monasteries from all over
Hall (auditorium), and the dining room. On both Vietnam and all over the world. To this day, at the
sides of the Main Hall stand two sets od statues of age of 86, he is still traveling all over the world
the Eighteen Arahats (one set is of big size and (all over the U.S.A., Canada, Australia, France,
the other of small size). In the temple, there are England, Belgium, Russia, Vietnam, etc.) to
113 wooden statues in all, most of which are made preach the dharmaMot trong nhng cao tang
of jacktree wood. The are gilded and painted in noi tieng cua Phat giao Viet Nam, mot bac Tam
red. The statues, carving frames, tables, chairs, Tang Phap S. Ngai sanh nam 1923 tai Can Th,
tomb stupas, etc. all are painstakingly carved Nam Viet Nam, xuat gia lam chu tieu t nam 8
Ten cua mot ngoi chua co, toa lac trong quan Tan tuoi. Nam 1944, ngai gap va lam e t Ton S
Bnh, thanh pho Sai Gon, Nam Viet Nam. Chua Minh ang Quang (v sang lap ra Giao Hoi Tang
xa tren go Cam Sn, do Ly Thuy Long, ngi xa Gia Khat S Viet Nam). Nam 1954, sau khi Ton
Minh Hng, a quyen tien cua an na tn th e S Minh ang Quang vang bong mot cach b mat
dng len vao mua xuan nam 1744, vao i Chua th ngai lam trng Giao oan 4, mot trong sau
Nguyen Phuc Khoat. Nam 1804, Hoa Thng giao oan cua he phai Khat S Viet Nam, chu du
Vien Quang a xay lai ngoi chua. Nam 1909, hai khap t Nam ra Trung hoang tr giao phap Khat
v Hoa Thng Hong Hng va Nh Phong a cho S. Ngai sang My nam 1978 va nh c tai
trung tu lai nh kien truc hien nay. Chua c California, cung nam o ngai sang lap ra Giao
xay theo hnh ch Tam gom chanh ien, giang Hoi Phat Giao Tang Gia Khat S The Gii tai
ng, phong an. Hai ben chanh ien la hai bo California, My Quoc. Sau khi nh to Giac Chanh
thap bat La Han, mot c ln va mot c nho. Chua vien tch nam 2004, ngai tr thanh tam to cua he
co ca thay 113 pho tng bang go mt, sn son phai Tang Gia Khat S. Trong suot hn bay thap
thep vang. Tat ca nhng pho tng, cac bo bao nien hanh ao, ngai a thu nap hang trieu tn o
 1973

va xay hang tram ngoi tnh xa t trong Viet Nam Vietnam. Preserved in the temple is also a
ra en hai ngoai. Ngay nay tuoi 86 the ma ngai palankeen which the Nguyen Dynasty presented
van con chu du khap ni tren the gii thuyet giao to Monk Hai Tinh, and a six-branch spring-
t khap ni tren nc My, en Canada, Uc, Phap, flowered tree, which was said to be offered by
Anh, B, Nga, van vanSee Minh ang Quang, Mac Cuu, Governor of Ha Tien under the Nguyen
and Vietnamese Sangha Bhikshu Buddhist Sect. DynastyTen cua mot ngoi chua co toa lac trong
Giac Thien Temple: Giac ThienName of a khu vc am Sen, quan 11, thanh pho Sai Gon,
temple in Vinh Long Town, Vinh Long province, Nam Viet Nam. Chua c Hoa Thng Hng
South Vietnam. The temple was built in 1906 and ang xay vao nam 1805 vi ten la Quan Am
has been rebuilt many timesTen cua mot ngoi Vien. en nam 1850, chua c To Hai Tnh oi
chua trong th xa tnh Vnh Long, Nam Viet Nam. lai la Giac Vien T. Nam 1899, chua c Hoa
Chua c kien lap nam 1906 va a c trung tu Thng Hoang An trung tu, nam 1910 Hoa
nhieu lan. Thng Nh Phong lai trung tu lan na. Chua co
Giac Vien Temple: Chua Giac VienName of 153 pho tng va 57 bao lam co gia tr ve mat
a pagoda, located at am Sen area, Eleventh nghe thuat cham tro Gia nh au the ky 20.
District, Saigon City, South Vietnam. Formerly, it Trong Chanh ien, co bo en Dc S cao 3
was called Quan Am Garden established by Chan thc, co 49 v Phat ci long phung. Chan en
Master Hng ang in 1805. Up to 1850 it was bang go cham khac hnh ba con s t. Trong
renamed Giac Vien Pagoda by Patriarch Hai Chanh ien cung co bo l ong cao 41 phan, hai
Tnh. It was rebuilt many times, in 1899 by Most ben la hai au rong. Tac pham cham tro hnh
Veneable Hoang An, in 1910 by Most Venerable Bach ieu, cao 3,3 met, a tr thanh mau mc
Nh Phong. The pagoda has conserved 153 cham tro tren go cua thanh Gia nh vao au the
statues and 57 carved drafts which are highly ky 20. Cac nha ieu khac a kheo sap xep 94 con
evaluated in wood sculptural art of Saigon City in chim, t chim tren tri, en chim song rach, u
the early years of the twentieth century. In the c, phac hoa theo u moi t the dang net, phong
Main Hall stands the Dc S Lantern, 3 meters cach, tnh tnh, phan anh cuoc song cua loai chim
high. It describes 49 Buddhas riding dragons and t canh an ngu, tranh moi, ua gin, suy ngh, van
phoenixes. The base of the latern is carved in the van. Ben me ong Lang, co nhng bao lam c
three-wooden lion shape. In the shrine, there is a tao theo cac e tai co ien nh Manh Lng Bat
41-centimeter high bronze incense burner placed Nga, Ng Ong ac Li, La Vong Ngoi Cau,
between two dragon heads. The masterpiece Ng Tieu Canh oc, To Vu Chan De, van van,
Bach ieu, placed in the Main Hall, 3.3 meters, ket hp vi hoa trai bon mua cua mien Nam.
has become a typical pattern of wood-carved art Hien chua con lu gi chiec kieu do trieu Nguyen
in Gia nh Citadel in the early twentieth century. ban tang cho s Hai Tnh, va mot cay mai sau
The craftsmen skillfully arranged ninety-four nhanh do Tong Tran Ha Tien la Mac Cu cung
birds together, big and small, on the sky or on the dng.
bank of a river. The birds were described in all Giai Oan Temple: Chua Giai OanName of a
positions, postures, characters, activities reflecting temple, located on Mount Yen T. Mount yen T
vivid, various life of bird species as they are also called Bach Van Sn, over 3,000 feet high,
eating, sleeping, fighting for food, frolicking, about 7 miles north-west of Uong B town, Quang
thinking, etc. In the East Compartment of the Ninh province, North Vietnam. In the area of
pagoda, there are carved draftsdescribing the Mount Yen T, there are many temples such as
ancient topics of literature and history of Meng Cam Thc, Lau ong, Hoa Yen, and Giai Oan.
Liangs Catching Horses, Fishermans Getting There was a legend related to Giai Oan Temple
Fish, Lu-Wangs Angling, the set of Fisherman, which stands by Giai Oan Spring, whose old name
Woodcutter, Farmer, and Reader, Su-Wus was Ho Khe. As King Tran Nhan Tong entered
Raising Goats, etc. These drafts were carved in the mountain, many royal ladies followed him.
accordance with four-season fruits in South The King asked them to come back. Instead, they
 1974

threw themselves into the spring in order to show Gifted And Brillant Buddha: Phat Tai Quang
their loyalty. Most of them were rescued from Minh.
death, and later settled outside the temple. The Gigimmikkyo (skt): Giai tham mat kinh.
rest died from drowning, were celebrated a mass
Gikai (jap): S Ngha GiiThe third patriarch
for peace of their souls at Giai Oan Temple by the
of the Soto Sect in JapanTam to tong Tao ong
springTen cua mot ngoi chua tren nui Yen T.
Nhat.
Nui Yen T con goi la Bach Van Sn, cao tren
Giki (jap): RitesRitualsNghi quy (nghi le).
3.000 bo Anh, chng 7 dam ve pha tay bac th xa
Uong B, tnh Quang Ninh, Bac Viet Nam. Tren Giku Zen Master: A special Zen instructor of
nui Yen T co nhieu chua nh chua Cam Thc, the Southern School, a pupil of Chi-An, came to
chua Lau ong, chua Hoa Yen, va chua Giai Kyoto and taught Zen from 851 to 858 A.D. in
Oan. Co mot giai thoai ve chua Giai Oan nam Danrinji Temple built by the Empress Danrin. He
ben can con suoi trc kia co ten la Ho Khe. Khi was successful in his teachingMot v Thien s
vua Tran Nhan Tong vao nui Yen T, nhieu cung Nam tong, la e t cua Diem Quan Te An
n cung i theo ngai, nha vua keu ho quay ve. e (Enkwan Saian) en Kyoto va giang Thien t
to long trung trinh, cac cung n a gieo mnh nam 851 en 858 tai chua an Lam T (Danrinji)
xuong dong suoi. a so c cu song va dng do hoang hau cua Ta Nga Thien Hoang (Danrin)
nha ben pha ngoai chua, con so b chet chm vua lap nen. Ong thanh cong my man trong cong cuoc
cho lap an cau sieu, nen t o chua c dng truyen ba giao phap cua ong.
ben canh b suoi cung mang ten la chua Giai Gimhana (p): Mua nong.
Oan. Ginkakuji (jap): Chua Ngan Cac (Nhat Ban).
Gifts (n): Le vatQua tangTang pham. Gioi Khong Zen Master: Gii Khong Thien
1) Dana (skt)AlmsgivingGiving SA Vietnamese zen master from Man au,
BestowingBo thSee Dana. North Vietnam. When he was very young, he was
2) One of four sources of affection for a bhiksu so much interested in the Buddha Dharma. He left
or bhiksuniQua cap, mot trong bon th lam home to become a monk and received complete
khi day ai duc cho ch Tang NiSee Four precepts with zen master Quang Phc at Nguyen
sources of affection for a bhiksu or bhiksuni. Hoa Temple on Mount Chan Ma. He was the
Gift of the faithful: Almsgiving because of dharma heir of the fifteenth generation of the
faithTn ThTo give alms because of faith, or Vinitaruci Zen Sect. Later, he moved to Mount
the gifts of the faithful from the laypeopleBo Lch Sn to build a small temple to practise
th do ni niem tin (tin ni hanh tr luc o Ba La meditation for five or six years. Then he left the
Mat ma bo th), hay o vat bo th cua ngi thien mountain to become a wandering monk to expand
tn (o vat bo th cua ngi thien tn, nhng vat Buddhism along the countryside. He stopped by
cung dng cua ngi tai gia cho ngi xuat gia). Thanh Chuc Cave and stayed there to practise
Gift of fearlessness: Abhaya-dana (skt) ascetics for six years. He refused so many
Bestowing of confidenceCharity of summons from King Ly Than Tong. Later, he
fearlessnessSee Charity of fearlessness and unwillingly obeyed the kings last summon to go
Three forms of giving. to the capital and stayed at Gia Lam Temple to
preach the Buddha Dharma. When he was old, he
Gifts of gardens and groves to monasteries:
returned to his home village and stayed at a
Trong cay va lam vn cho tnh xaBo th vn
temple in Thap Bat village. He spent most of his
tcSee Seven grounds for a happy karma
life to expand Buddhism and rebuild more than 95
through benevolence to the needy.
templesThien s Viet Nam, que Man au,
Gift-offering group: Ban cung dng le vat.
Bac Viet. Khi hay con nho ngai rat thch Phat
Gift of tongue: Mon qua ve ngon ng. phap. Khi xuat gia, ngai en chua Nguyen Hoa
Gifted And Bright Buddha: Phat Tai Quang. tren nui Chan Ma la e t cua Thien s Quang
Phc. Ngai la phap t i th 15 cua dong Thien

Ty Ni a Lu Chi. Sau o, ngai di ve nui Lch
Sn cat am tu thien trong nam hay sau nam mi
xuong nui lam du Tang i hoang hoa Phat phap.
Vua Ly Than Tong nhieu lan gi chieu ch trieu
hoi ngai ve kinh, nhng ngai eu t choi. Ve sau,
bat ac d ngai phai vang menh ve tru tai chua
Gia Lam e giang phap. Ve gia, ngai tr ve co
hngva tru tai chua lang Thap Bat. Hau het cuoc
i ngai, ngai hoang hoa va trung tu tren 95 ngoi
chua.
Girl: GirlFemaleMaidWomanNgi n.
Gishin (jap): A Japanese Zen masterS Ngha
Chan (781-883), mot nha s Nhat Ban.
Gitamitra (skt): Ch a matKy a MatCa
HuKy Mat aAlso called Friend of Song,
a noted monk from western China, or north India,
who in the fourth century, translated 23 works into
Chinese (perhaps The sutra of Bodhisattvas Ten
Grounds)V Tang noi tieng ngi Tay Vc, hay
bac An o, ngi a dch 23 quyen kinh sang
Hoa ng vao i Tan (co le la Kinh Bo Tat Thap
Tru).
Give (v): Ban choTo awardTo grantTo
endowTo bestow.
Give alms: Bo thTo bestow.
Give alms to the monks: Th Tang (cung dng
thc an cho ch Tang i khat thc).
Give all ones attention to: Chuyen tamTo
concentrateTo apply oneself to.
Give by basing on someones physical
characteristics: V xem tng ma bo thSee
Thirty types of impure giving.
Give because of fondness for wealth and
notoriety: Hoac ham mo giau sang, danh vong
ma bo thSee Thirty types of impure giving.
Give because of jealousy or to ridicule
others: Hoac ganh ghet ngao nghe ma bo th
See Thirty types of impure giving.
Give because of praises: V c khen ngi ma
bo th, tc la bo th e cau danh va muon c
tieng tam khen tangSee Thirty types of impure
giving.
Give because someone has a marvelous
voice: V ca hat ma bo thSee Thirty types of
impure giving.
1975
Give but doubt whether there will be
retributions or not: Bo th ma nghi ng la co
qua bao hay khong co qua baoSee Thirty types
of impure giving.
Give but only after insulting someone until
gaining contentment: Trc mang chi cho ha
he roi sau o mi chu bo thSee Thirty types of
impure giving.
Give but thereafter begin having regrets,
resentments, and angers: Bo th roi ma trong
long bc boi, ghet tc va hoi tiecSee Thirty
types of impure giving.
Give a Dharma talk: Hold a lecture on the
DharmaTo chc thuyet phap.
Give enlightening beings instructions for
the future at proper time: Tat ca ch Phat tho
ky cho ch Bo Tat chang loi thiSee Ten kinds
of proper timing of all Buddhas.
Give free rein to ones emotion: Buong lung
Nhng li Phat day ve Buong LungThe
Buddhas teachings on Giving free rein to ones
emotion
1) Heedfulness (Watchfulness) is the path of
immortality. Heedlessness is the path of
death. Those who are heedful do not die;
those who are heedless are as if already dead
(Dharmapada 21): Khong buong lung a ti
coi bat t, buong lung a ti ng t sanh;
ngi khong buong lung th khong chet, ke
buong lung th song nh thay ma.
2) Those who have distinctly understood this,
advance and rejoice on heedfulness, delight
in the Nirvana (Dharmapada 22): Ke tr biet
chac ieu ay, nen gang lam ch khong buong
lung. Khong buong lung th ang an vui trong
cac coi Thanh.
3) If a man is earnest, energetic, mindful; his
deeds are pure; his acts are considerate and
restraint; lives according to the Law, then his
glory will increase (Dharmapada 24): Khong
buong lung, ma ngc lai co gang, hang hai,
chanh niem, khac ky theo tnh hanh, sinh hoat
ung nh phap, th tieng lanh cang ngay cang
tang trng.
4) By sustained effort, earnestness, temperance
and self-control, the wise man may make for
himself an island which no flood can

overwhelm (Dharmapada 25): Bang s co
gang, hang hai khong buong lung, t khac
che lay mnh, ke tr t tao cho mnh mot hon
ao chang co ngon thuy trieu nao nhan chm
c.
5) The ignorant and foolish fall into sloth. The
wise man guards earnestness as his greatest
treasure (Dharmapada 26): Ngi am on
ngu si am chm trong vong buong lung,
nhng ke tr lai cham gi tam mnh khong
cho buong lung nh anh nha giau cham lo gi
cua.
6) Do not indulge in heedlessness, nor sink into
the enjoyment of love and lust. He who is
earnest and meditative obtains great joy
(Dharmapada 27): Ch nen am chm trong
buong lung, ch nen me say vi duc lac; hay
nen canh giac va tu thien, mi mong ang ai
an lac.
7) When the learned man drives away
heedlessness by heedfulness, he is as the
wise who, climbing the terraced heights of
wisdom, looks down upon the fools, free from
sorrow he looks upon sorrowing crowd, as a
wise on a mountain peak surveys the ignorant
far down on the ground (Dharmapada 28):
Nh tr het buong lung, ke tr khong con lo
s g. Bac Thanh Hien khi bc len lau cao
cua tr tue, nhn lai thay ro ke ngu si om
nhieu lo s, chang khac nao khi len c nui
cao, cui nhn lai muon vat tren mat at.
8) Heedful among the heedless, awake among
the sleepers, the wise man advances as does
a swift racehorse outrun a weak jade
(Dharmapada 29): Tinh tan gia am ngi
buong lung, tnh tao gia am ngi me ngu,
ke tr nh con tuan ma thang tien bo lai sau
con nga gay hen.
9) It was through earnestness that Maghavan
rised to the lordship of the gods. Earnestness
is ever praised; negligence is always despised
(blamed) (Dharmapada 30): Nh khong
buong lung, Ma Gia len lam chu coi ch
Thien, khong buong lung luon luon c
khen ngi, buong lung luon luon b khinh che.
10) A mendicant who delights in earnestness,
who looks with fear on thoughtlessness,
cannot fall away, advances like a fire,
1976
burning all his fetters both great and small
(Dharmapada 31): Ty kheo nao thng a
khong buong lung hoac s thay s buong
lung, ta v ho nh ngon la hong, ot tieu tat
ca kiet s t ln ch nho.
11) A mendicant who delights in earnestness,
who looks with fear on thoughtlessness,
cannot fall away, he is in the presence of
Nirvana (Dharmapada 32): Ty kheo nao
thng a khong buong lung hoac s thay s
buong lung, ta biet ho la ngi gan ti Niet
ban, nhat nh khong b sa oa de dang nh
trc.
12) Mara never finds the path of those who are
virtuous, careful in living and freed by right
knowledge (Dharmapada 57): Ngi nao
thanh tu cac gii hanh, hang ngay chang
buong lung, an tru trong chnh tr va giai
thoat, th ac ma khong the dom ngo c.
13) Do not follow the evil law, do not live in
heedlessness. Do not embrace false views, do
not be a world-upholder (Dharmapada 167):
Ch nen theo ieu ty liet, ch nen em than
buong lung, ch nen theo ta thuyet, ch lam
tang trng tuc tran.
14) Eagerly try not to be heedless, follow the path
of righteousness. He who observes this
practice lives happily both in this world and in
the next (Dharmapada 168): Hang hai ng
buong lung, lam lanh theo Chanh phap.
Ngi thc hanh ung Craving grows like a
creeper which creeps from tree to tree just
like the ignorant man wanders from life to life
like a fruit-loving monkey in the forest
(Dharmapada 334): Chanh phap th i nay
vui i sau cung vui. Neu buong lung th
tham ai tang len hoai nh giong co Ty-la-na
moc tran lan, t i nay tiep en i no nh
vn chuyen cay tm trai.
Give as good as one gets: An oan phan minh
(an oan giang ho).
Give a hand: GiupTo helpto aidTo back
up.
Give a handful of gravel as alms: D Sa Th
PhatThe legend of Asoka when a child giving a
handful of gravel as alms to the Buddha in a
previous incarnation, hence his rebirth as a king
Theo truyen thuyet th tien kiep vua A Duc khi la
 1977

mot a nho luc con th au a lay nam cat trong Give a message: Gi mot thong iep
tay ma cung dng cho Phat, nen ve sau nay c Give a name or title: Vyapadisati (skt)nh
tai sanh lam vua. danhTo designateTo call a name.
Give in charge: Entrust someone with Give offerings to the late abbot: Dang le vat
somethingFinal instructionsChuc luy. cung dng co vien chu.
Give in hope of being known throughout the Give oneself airs and graces: Lam duyen.
land as a Great Benefactor.: Bo th ma Give oneself a lot of pains: Mua sau chuoc
muon c noi danh khap moi ni rang ta ay la nao.
mot ngi ai th chuSee Thirty types of
Give oneself up to serve all enlightening
impure giving.
beings and teachers of truth, and receiving
Give in hope of being wealthy: Muon cau giau
the sublime teaching from them: Tnh tu ng
sang ma bo thSee Thirty types of impure
nghiep, xa than tha s tat ca Bo Tat va cac phap
giving.
s e lanh tho dieu phapOne of the ten ways of
Giving for self-benefit: Bo th e kiep sau c
purifying speech of Great Enlightening Beings
giau sangSee Thirty types of impure giving.
See Ten ways of purifying speech of Great
Give in hope of having a son or a daughter:
Enlightening Beings (I).
Mong cau c con trai, con gai ma bo thSee
Give out of fear of old age, sickness, and
Thirty types of impure giving.
death: Gia yeu au benh nen s chet ma bo
Give in hope to learn the tricks of the trade:
thSee Thirty types of impure giving.
V hoc nghe ma bo thSee Thirty types of
impure giving. Give out of threats and coercion: V b cng
Give in hope of marriage: V cau hon nhan ma ep, ham doa ma bo thSee Thirty types of
impure giving.
bo thSee Thirty types of impure giving.
Give release from the wheel of
Give in hope of winning someones
transmigration: o thoat.
friendship: V muon ket ban ma bo thSee
Thirty types of impure giving. Give satisfaction: Thoa man
Give in water of desire: Bo th v ai ducSee Give someone an assignment: Giao cho ai
Thirty types of impure giving. nhiem vu.
Give instructions: To instructGiao tho (day Give someone a hand: Giup ai viec g.
do)See Ten kinds of Buddha-work in all worlds Give someone due respect: Ton knh ai.
in all times of the Buddhas (B) (7). Give someone encouragement: Khch le ai.
Give for killing and harming: V giet hai ma Give someone priority or priviledge: Ban cho
bo thSee Thirty types of impure giving. ai u tien hay ac quyenA Bhiksu or Bhiksuni
Give a lecture: Giang thuyet. who has relatives who are monks or nuns uses his
Give legitimacy: Hp thc hoa. or her authority to give priority or priviledge,
commits an Expression of Regret OffenceV Ty
Give light to someone: Soi SangTo lightTo
Kheo hay Ty Kheo Ni nao co than nhan la Tang
illuminateTo shed light on somethingThe
Ni ma lai dung uy quyen cua mnh e ban cho ho
radiance of Buddhas dharma goes through a
u tien va ac quyen, la pham gii Ba Dat e
world of suffering and darkness like a beacon
hay gii oa (phat lo sam hoi).
light to guide and illuminate mankindAnh t
quang Phat Phap soi sang the gii kho au tam toi Give (v) someone tit for tat: Be revenged
nh ngon hai ang chieu sang cho nhan loai. Revenge oneselfHave one's revengeReturn
evil for evilBao cu.
Give little but want a great deal in return:
Bo ra co mot tac ma muon thau vao mot thc Give teachings that are not in accordance
See Five kinds of people who pretend to offer with the Buddhas teachings: Thuyet giang
alms. giao phap khong phu hp vi nhng li Phat
 1978

dayA Bhiksu or Bhiksuni who gives teachings Give up drinking: T bo uong ru.
or leads people in practices that are not in accord Give up extremes: T bo cc oan.
with the Buddhas teachings, after having been
Give up fighting: T bo anh lon.
warned three times by other monks and nuns
Give up joy and emotion: Yet they are most
without listening deeply and changing his or her
joyful when they see all BuddhasXa ly hy ai
way, commits a Sangha Restoration OffenceV
ma thay tat ca ch Phat long rat hoan hySee
Ty Kheo hay Ty Kheo Ni nao thuyet giang hay
Ten kinds of path of Great Enlightening Beings
hng dan tu tap sai lech vi nhng li Phat day,
(9).
c ch Tang Ni khac nhac nh ba lan ma van
khong chu lang nghe va sa oi, la pham toi Give up liquor: T bo ru.
Tang Tan. Give up the practices of enlightening beings:
Give teachings to sentient beings with Bo hanh Bo TatSee Ten kinds of possession by
demons of Great Enlightening Beings.
profound, pure mind: Tnh tu ng nghiep, dung
tam thanh tnh ban bo chanh phap cho chung Give up searching elsewhere: T bo chuyen
sanhOne of the ten ways of purifying speech of tm kiem ni khac.
Great Enlightening BeingsSee Ten ways of Give up smoking: T bo hut thuoc.
purifying speech of Great Enlightening Beings (I). Give up something: T bo ieu g.
Give and then make threats: Hoac mu o e Give up sticks and swords: T bo gay va ao
doa ngi ma bo thSee Thirty types of impure kiem.
giving. Give up worldly enjoyments and follow the
Give and then say in the future I will reap transcendent enjoyment of the Path of
great meritorious retributions of wealth and enlightening beings: Ri the gian lac ma tuy
luxury: Bo th roi ma noi rang sau nay mnh se thuan Bo Tat ao xuat the lacSee Ten kinds of
c tho phc bao, giau sang lnSee Thirty path of Great Enlightening Beings (9).
types of impure giving. Give up worldly pleasures without craving
Give and then tell the receivers to become or attachment: Buddhas give up worldly
servants, slaves, or various animals to repay pleasures, without craving or attachment, and wish
the debts you owe me: Bo th roi ma noi rang that all worldlings would be free from suffering
cac ngi tho lanh sau nay se phai lam than trau and attain bliss, and have no false ideasCh
nga, suc vat, toi t e en tra lai cho mnhSee Phat ri bo s vui the gian chang tham nhiem, ma
Thirty types of impure giving. nguyen khap the gian la kho c vui khong co
Give tit for tat: Bao thuTo take upon hy luanSee Ten kinds of supreme qualities of
vengeanceTo avenge. all Buddhas.
Give up: Parityajati (skt)T boVat boTo Give up wrong deeds: Cai ta.
renounceTo abandonTo forsake. Give up wrong enjoyment of sense
Give up coffee: Bo ca phe. pleasures: T bo hng thu khoai lac bat chanh.
Give up conventional manners: When the Give while being under fire: Bo th trong
Buddhas leave home, they give up conventional laSee Thirty types of impure giving.
manners, abide in noncontention, and fulfill the Give worship to the Buddhas: Th Phat
immeasurable virtues of their fundamental vow Worship the BuddhasSee Worship the Buddhas.
ng luc xuat gia bo oai nghi the tuc, tru trong Given by: Do bi.
phap vo tranh, ay u bon nguyen vo lng cong Giver of life: ang ban cho s songNgoai ao
cSee Ten kinds of Buddha-work in all worlds tin rang co cai goi la ang ban cho s song
in all times of the Buddhas (B) (4). Externalists believe that there exists a so-called
Give up doing something: Thoi khong lam Giver of life.
viec g na. Giver and receiver: Ngi cho va ke nhan.

Giving: ChoCharitable giving.
1) Dana (skt)AlmsgivingGiftBestowing
Bo thSee Charity, Charitable Giving-
Paramita, and Dana.
2) According to the Sastra on the Maha-Prajna
Sutra, there are four givingsTheo Luan ai
Tr o, co bon loai xaSee Four givings.
3) Almsgiving: Bo thGiving is one of the ten
weapons of enlightening beings, destroying
all stinginess. Enlightening Beings who abide
by these can annihilate the afflictions,
bondage, and compulsion accumulated by all
sentient beings in the long night of
ignoranceBo th la mot trong mi kh gii
cua Bo Tat, v bo th co the diet tr tat ca xan beings: Phap thThuyet giang nhng li Phat
tham. Ch Bo Tat an tru ni phap nay thi co
the diet tr nhng phien nao, kiet s a cha charity (A).
nhom t lau cua tat ca chung sanhSee Ten
weapons of Great Enlightening Beings.
4) According to Venerable Thch Hai Quang in
Letters To Buddhist Followers, there are
thirty types of giving that are not pure that the
givers will neither gain merits, nor will they
be called People who give out of the
goodness of their heartsTheo Thng Toa
Thch Hai Quang trong Th Gi Ngi Hoc
Phat, co ba mi loai bat tnh bo th, ma
ngi th chang c phc, cung chang c none may fear himAbsence or removal of fear,
goi la Hao Tam Bo Th NhanSee Thirty
types of impure giving.
Giving according to wishes, satisfying
others: Tuy y bo th v thoa man cho nguyen
cauSee Ten kinds of pure giving of Great
Enlightening Beings.
Giving for acquiring a good reputation: Yeu
Danh Th.
1) One gives, thinking: If I make this gift I shall
acquire a good reputation. This is one of the
eight bases for giving according to the Sangiti
Sutta in the Long Discourses of the Buddha
Mot trong tam loai bo th theo Kinh Phung
Tung trong Trng Bo KinhSee Eight
causes of dana.
2) Giving in hope of an honoured name (one
gives, thinking: If I make this gift I shall
acquire a good reputation). This is one of the
eight causes of dana or giving according to
the Kosa SastraV danh tieng ma bo th
1979
(ngh rang bo th se co tieng on tot) . ay la
mot trong tam loai bo th theo Cau Xa
LuanSee Eight causes of dana.
Giving appropriately, knowing superior,
mediocre, and inferior: Tuy nghi bo th, v biet
thng, trung, haSee Ten kinds of pure giving
of Great Enlightening Beings.
Giving away all lest they should have no
means: S mnh chang the song noi nen chang
the bo th het nhng th mnh coSee Five fears.
Giving the Buddhas truth: Phap thSee
Two kinds of dana or charity (A).
Giving the Buddhas truth to save sentient
day e o ngiSee Two kinds of dana or
Giving of convenience: Giving of convenience
or to those who come for aid. One gives as
occasion offersTuy ch thCo ngi en nen
bo thCh bo th c s tien ch cho gan
See Eight causes of dana.
Giving of courage or confidence: Vo uy th
Giving of fearlessnessCourage (unfearfulnot
dangeroussecurefearlessundaunted
peacesafetysecurity)-givingThe bestowing
of confidence by every true Buddhist, i.e. that
one of the three forms of givingMot trong tam
th, em cai vo uy bo th cho ngiSee Three
forms of giving and Four givings.
Giving of courage or fearlessness:
1) Abhaya (skt)Vo Uy ThSee Three kinds
of dana.
2) Vo Uy XaSee Four givings.
Giving courage to someone: Bestowing of
courageBo uy th.
Giving dedicated to enlightenment,
transcended the created and the uncreated:
Hoi hng Bo e bo th, v xa ri hu vi vo vi
See Ten kinds of pure giving of Great
Enlightening Beings.
Giving of the doctrine: Phap ThGiving of
the dharma to preach or to speak Dharma to save
sentient beingsNoi phap giang kinh hoa o
quan sanhSee Three kinds of dana.
 1980

Giving out of fear: Bo uy thGiving out of Giving because of tradition or custom: Tap
fear or giving for fear of evil or one gives from tuc thGiving because of tradition or custom or
fear. This is one of the eight causes of dana or continuing the parental example of giving (one
giving according to the Kosa Sastra and Sangiti gives, thinking: It is good to give.) . This is one
Sutta in the Long Discourses of the BuddhaV of the eight causes of dana or giving according to
s ma bo th (V s tai ach ma bo th) . ay la the Kosa SastraBo th v the theo tap tuc cua to
mot trong tam loai bo th theo Cau Xa Luan va tien cha ong (hay v ngh rang bo th la tot) . ay
Kinh Phung Tung trong Trng Bo KinhSee la mot trong tam loai bo th theo Cau Xa Luan
Eight causes of dana. See Eight causes of dana.
Giving of fearlessness: Vo uy thSee Giving for gaining name and fame: Yeu danh
Abhayadana. thGiving in hope of an honoured name (one
Giving for gaining name and fame: Yeu danh gives, thinking: If I make this gift I shall acquire
thSee Giving for acquiring a good reputation. a good reputation)V danh tieng ma bo th (ngh
Giving of goods: Tai Xa (tai th)Includes rang bo th se co tieng on tot)See Eight causes
outward (money, materials) and inward giving of dana.
(eyes, ears, brain, etc)Bo th bang cua cai, gom Giving in hope of bliss in the heaven: Hy
co ngoai tai (tien bac, vat chat) va noi tai th Thien ThiHy Cau ThiThi an bo th vi hy
(mat, tai, oc, v.v.)See Two kinds of dana or vong sanh Thien hay c hng phc (do mong
charity (A), Three kinds of dana, and Four givings. cau c sanh len coi tri ma bo th).
Giving out of gratitude: Bao an th. Giving of Law: Phap thSee Dharmadana.
1) Giving out of gratitude or giving in return for Giving the Law of truth: Phap thGiving of
kindness received or one gives, thinking: He dharmaSee Dharmadana.
gave something. This is one of the eight Giving as occasion offers: Tuy ch thGiving
causes of dana or giving according to the of convenience or to those who come for aid. This
Kosa SastraBo th e tra an (v ngi ay a is one of the eight causes of dana or giving
cho toi nen toi bo th lai). ay la mot trong according to the Kosa Sastra and Sangiti Sutta in
tam loai bo th theo Cau Xa LuanSee Eight the Long Discourses of the BuddhaCo ngi
causes of dana. en nen bo th hay ch bo th c s tien ch
2) One gives, thinking: He gave me cho gan. ay la mot trong tam loai bo th theo
something. . This is one of the eight bases Cau Xa Luan va Kinh Phung Tung trong Trng
for giving according to the Sangiti Sutta in the Bo KinhSee Eight causes of dana.
Long Discourses of the BuddhaMot trong Giving to others: Xa bo moi vui sng cua
tam loai bo th theo Kinh Phung Tung trong mnh, em th cho ngiSee Seven riddances.
Trng Bo KinhSee Eight causes of dana.
Giving for personal virtue: Cong c th
Giving because of hoping to adorn and Giving for personal virtue or for the adornment of
prepare ones heart: This is one of the eight the heart and life. This is one of the eight causes
bases for giving according to the Sangiti Sutta in of dana or giving according to the Kosa Sastra
the Long Discourses of the BuddhaBo Th v Bo th e giup cho tam c trang nghiem, tap
muon trang nghiem va t tr tam. ay la mot hanh buong xa va don ng cho cong cuoc tu
trong tam loai bo th theo Kinh Phung Tung trong hanh giai thoat. ay la mot trong tam loai bo th
Trng Bo KinhSee Eight causes of dana. theo Cau Xa LuanSee Eight causes of dana.
Giving because of hoping to be reborn in a Giving in return for kindness: Bao An Th
particular heaven: Hy Thien thThis is one of See Giving out of gratitude.
the eight causes of dana or giving according to the Giving of self to the Tathagata: Th Than
Kosa SastraV mong c sanh len coi tri ma See Nine suitable stages in religious services.
bo th. ay la mot trong tam loai bo th theo Cau
Xa LuanSee Eight causes of dana.

Giving teachings to sentient beings, never Glorious (a): MagnificentHuy hoangQuang
abandoning them, even to the site of hoaOne of the six charateristics of a
enlightenment: Giao hoa chung sanh bo th, v BhagavatCc Thnh (Huy hoang), mot trong
nhan en ao trang chang boSee Ten kinds of
pure giving of Great Enlightening Beings.
Giving of the Truth: Phap XaSee Four
givings.
Giving up of the passions and delusions:
Phien Nao XaSee Four givings.
Giving up the worldly life and leading a
holy life: Nekkhamma (p)Naiskramya (skt)
Vien ly tran cau (xa ri tran tuc e song i thanh
thien).
Giving of wealth: Tai thSee Amisa-dana.
Giving with its three spheres pure: Tam luan
thanh tnh bo thSee Ten kinds of pure giving of
Great Enlightening Beings.
Giving without dwelling, not seeking
reward: Chang tru bo th, v chang cau qua
baoSee Ten kinds of pure giving of Great
Enlightening Beings.
Glacial ocean: Bang dng.
Glad:
1) Nanda (skt): PleasedHoan hyHoan Hy
Delight is one of the most important entrances
to the great enlightenment; for it is the mind
of peace and tranquilityHoan hy con la mot
trong nhng ca ngo quan trong i vao ai
giac, v nh o ma tam ta luon an tnh.
2) Priti (skt)Vui mngHyDelighted
JoyRejoiceSee Bodh(i)yanga.
Glamorous fig tree: Udumbara (skt)Cay u
amSee Udumbara flower.
Global community: Cong ong the gii.
Global level: Qui mo toan cau
At the global level: Tren qui mo toan cau.
Global village: Lang the gii.
Gloomy: Buon baAm amSombreDull
OvercastDismalDreary.
Glorification (n): S ca ngiS ton vinh.
Glorify (v): Ca ngiTon vinh.
Glorifying of all Buddha-worlds: Trang
nghiem the giiSee Ten charateristics of the
Diamond Heart as developed by a Bodhisattva.
1981
sau ac tanh cua t Bat Gia PhamSee Six
charateristics of a Bhagavat.
Glorious adorned: Nghiem sc (nghiem trang).
Glorious and honorable: Hien vinh.
Glorious kalpa: Trang Nghiem KiepThe
glorious kalpa (past) to which thousands of
Buddhas, one succeeding another, bring their
contribution of adornmentKiep trang nghiem
huy hoang trong o hang ngan v Phat noi tiep
nhau gop phan lam trang nghiem (ai kiep qua
kh trong ba ai kiep cua tam the goi la Trang
Nghiem Kiep. Trong moi ai kiep co 80 tieu kiep,
moi tieu kiep eu thanh lap bi thanh tru hoai
khong. Trong 20 tieu kiep cua tru kiep co 1000 v
Phat ra i, m au la c Hoa Quang Nh Lai,
ket thuc la Phat Ty Xa Phu).
Glorious and pure: Gloriously pureNghiem
tnh.
Glorious victory: Chien thang ve vang.
Glory (n):
1) MagnificenceDanh vongVinh quang
2) Buddharansi (skt)AuraGloryHalo
Light of BuddhaSpiritual enlightenment
Phat quang.
3) (Vain) glory: Danh vong hao huyen.
Glory Land: Quang Minh oThe Paradise of
AmitabhaTen goi tat cua Vo Lng Quang
Minh o, la c danh cua coi Tay Phng Cc
Lac.
Glow (v): ShineChieu sang.
Glow red: Send out red lightChieu sang o
rc.
Glutton: Nhng ke loan hanhSee Six dangers
when one keeps bad company.
Gluttonous (a): Ham an.
Gluttony (n): S ham me an uong.
Gnosis: Vijja (p)Vidya (skt)Minh hay sang
suot (ngc lai vi vo minh hay ngu muoi).
Gnostic: Ngi tr thc.
Gnosticism (n): Chu ngha tr thc.
Go (jap): Karma (skt)ActionForm of
behaviorPerformanceNghiepSee Karma.

Go about preaching and converting men: Du e) Their mind always bears evil thoughts: Y Xa
hoa (du phng hoang hoa va cu o chung sanh).
Go against (v): OpposeResistChong bang.
Go against the current: Nghch Lu.
1) To resist the ordinary current way of life and
seek a way of escape by getting rid of lifes
delusions: Tm ng giai thoat khoi nhng
phien trc bang cach i ngc lai dong i. transformTo transgressChuyen hoao
2) To go against the current (the stream of
transmigration and enter the path of nirvana),
the first stage of the arhat, that of a sravaka:
i ngc lai dong sanh t luan hoi va nhap
vao ao qua Niet Ban, giai oan Thanh Van
hay th nhat cua A La Han.
Go alone on foot: i bo mot mnh.
Go anywhere at will: Tieu Dao T TaiRoam
where one willT tai en i bat c cho nao tuy
y.
Go around: i vong.
Go around in the cycle of birth and death:
Lan troi trong vong sanh t.
Go asking for alms: Go begging for alms
Hanh khat.
Go away to escape the enemy: Take a flight
Tron chay ke thu.
Go back to the secular life: Return to lay life
Hoan TucTo go back to the secular lifeTo
return to the world from the orderTo leave the
monastic order and return to lay lifeTr lai i
song the tuc (co the t y hoan tuc hay pham toi b
khai tr khoi giao oan ma phai hoan tuc).
Go backwards: i thut lui.
Go bankrupt: Pha san (tan gia bai san).
Go barefooted: i chan at.
Go on the belly: i bang bungXa Hanh.
1) To crawl, to go on the belly: i nh ran i
bang bung.
2) The Buddha talked about those Bhiksus who
crawl or go on the belly as followc Phat
noi ve nhng Ty Kheo co Xa Hanh phap:
a) Killing beings with their bloody hands: Sat
sanh, tay thng day mau.
b) Practice ten evil deeds or actions: Hanh thap
acSee Ten evil deeds (acts).
c) Practice evil actions: Than Xa Hanh.
d) Speak evil words: Khau Xa Hanh.
1982
Hanh.
Go begging: Hanh khatTo ask for alms.
Go begging for alms: Go asking for alms
Hanh khat.
Go beyond: Paramita or Samatikram (skt)
Cross overTo pass overTo saveTo
Sieu qua.
Go beyond the cycle of birth and death:
Vt qua vong luan hoi sanh t.
Go beyond the cycle of death and rebirth:
Sieu sinh.
Go beyond the limit of a law: Break a moral
law or ruleTransgress a lawPha gii.
Go and convert: Hanh hoa.
Go to destruction: oan diet.
Go in different directions: i t tan.
Go different way: i khac hng.
Go down:
1) Descend to the worldCome downGiang.
2) Immerse oneself (down to hells)i xuong
(tram luan).
Go down from heaven: To descend or come
downGiang tran.
Go to no end of ordeals: Undergo ceaseless
difficultiesThien ma bach chiet (th thach
khong ngng ngh).
Go fast: i nhanh.
Go to and fro: Go and comeVang lai.
Go into the hall: Thng ng (to expound the
doctrinethuyet phap).
Go forth from home into a homeless life:
Leave home for a religious lifeXuat gia song
i khong gia nh.
Go from monastery to monastery: Ramble
about the hillsDu sn.
Go to the hall to expound the Buddhas
teaching: Thng ngTo go to a temple for
the purpose of worship or bearing presents to the
monksi en sanh ng thuyet phap.
Go to heaven: To pass awayDu tien.
Go into inhabited places at appropriate
time: Tat ca ch Phat vao cac tu lac chang loi
thiMot trong mi ieu chang loi thi cua ch

PhatSee Ten kinds of proper timing of all
Buddhas.
Go to the latrine: Tru ThoatTo go to the
restroomCh viec i tieu tien cua ch Tang Ni
(khi vao nha x th phai ci ao ca sa).
Go to a laypersons house or a restaurant:
i en nha c s hay nha hangA Bhiksu or
Bhiksuni who goes to a laypersons house or a
restaurant to attend a birthday party, an
engagement reception, or a wedding reception,
commits an Expression of Regret OffenceV Ty
Kheo hay Ty Kheo Ni nao i en nha c s hay
nha hang e d tiec sinh nhat, le hoi hay le ci,
la pham gii Ba Dat e, phai phat lo sam hoi.
Go in secret: i len.
Go on ones alms round: Walk for alms food
(alms gathering)i khat thc.
Go out of mind: Phat ienTo go crazyTo
go mad.
Go form monastery to monastery: To ramble
about the hillsDu sn (i t chua nay sang chua
khac).
Go on pilgrimate: Caityacarika (skt)Make a
pilgrimatei hanh hng.
Go out of mourning: oan tang.
Go outside the boundaries officially
declared for the Rains Retreat: i ra ngoai
ai gii cua vung an c kiet haA Bhiksu or
Bhiksuni who goes outside the boundaries which
officially declared for the Rains Retreat (the same
number or more days than he or she stays within
the boundaries), without permission from the
Order, commits an Expression of Regret
OffenceV Ty Kheo hay Ty Kheo Ni nao i ra
ngoai ai gii (vung) a c phan nh chnh lay sat chan, roi i vong quanh ba vong ve ben
thc cho mua an c kiet ha, ma khong c giao
hoi cho phep, la pham gii Ba Dat e, phai phat
lo sam hoi.
Go outside of the monastery or nunnery at
night: i ra khoi t vien hay ni vien ve ban em.
1) A Bhiksu should not go outside of the
monastery at night, except in an emergency,
and if he does have to go outside, he should
let the Sangha know and another monk should Go to the hall to expound the Buddhas
accompany himMot v Ty Kheo khong nen teaching: Thng ngTo go to a temple for
i ra khoi t vien vao ban em, ngoai tr the purpose of worship or bearing presents to the
1983
trng hp khan cap va phai i ra ngoai ve
em th v ay phai cho giao hoi biet va phai
co mot v Tang khac i theo.
2) A Bhiksuni should not go outside of the
nunnery at night, except in an emergency,
and if she does have to go outside, she should
let the Sangha know and another nun should
accompany herMot v Ty Kheo Ni khong
nen i ra khoi ni vien vao ban em, ngoai tr
trng hp khan cap va phai i ra ngoai ve
em th v ay phai cho giao hoi biet va phai
co mot v ni khac i theo.
Go to the other shore: Paragate (skt)Ba La
Yet eao b nganQua b ben kia.
Go on a pilgrimage: Caityacarika (skt)Hanh
hng.
Go to the privy: Hanh XTo go to the privy;
the privy to which one goes, metaphor of the
human body as filthyi cau (nha x); nha cau
ni ma chung ta i, an du than ngi ue trc.
Go in response to an invitation: Pho Thnh
ap lai li mi cua th chu ma pho hoiTo go to
invite.
Go round: Vi NhieuTo surround, especially to
make three complete turns to the right round an
image of Buddha i vong quanh ve ben phai
tng Phat ba vong e to long ton knh (trong
Kinh Hien Ngu, ngai Tu at t xa thay c The
Ton nh mot trai nui vang, mat nhn long vui,
khong e y ti le phep lien hoi ta hu c The
Ton, ma khong xet ti viec c Phat ang sinh
hoat. c The Ton ben bao ong en ben toa. Bay
gi vua tri Thu a Hoi thay Tu at khong biet
phep le bai cung dng Phat, ben hoa thanh bon
ngi xep hang bc ti ben c The Ton, cui
phai. Khi ay Tu at mi biet phep le knh c
The Ton va lam theo).
Go to ruin: DecayPerishHoai.
Go the shortest way: i ng tat.
Go straight: i thang.
Go straight home (Zen): Tr ve t tanh.
Go to and fro: i ti i lui.
 1984

monksi en sanh ng thuyet phapTo go Goa la Asankita thuoc dong Bhoja, cho mot tu
to the hall to expound the Buddhas teaching (the vien Phat giao. Tng t, viec tm ra mot tng
doctrine). Phat co nien ai sau hn trong lang Mushir cua
Go into the market place: Ke i vao pho quan Goa cho thay rang ao Phat a tiep tuc phon
chSee Four wise men who sought escape from thnh trong mot thi gian dai tai ay. Cac tu s tai
death, all in vain. Goa vao thi vua Kayakesin cua dong Kadamba
Go to the temple: i chua. co c nhac en trong bo Dvyasrayakavya cua
the ky th 12.
Go to untold worlds to guide beings: Buddhas
will go to untold worlds in order to guide a single Goal (n): Muc chObjective.
sentient being, and do the same for all sentient Goal of liberation: Muc tieu giai thoat.
beings, endlesslyCh Phat v muon ieu phuc Goat: Mui (from 1 p.m. to 3 p.m.)See Twelve
mot chung sanh, cung nh tat ca chung sanh, nen animals.
trong vo lng the gii ieu phuc chung sanh Goat cart: Xe DeThe goat cart representing
khong luc nao oan tuyetSee Ten kinds of the Sravakas. One of the cart offered by the father
supreme qualities of all Buddhas. in the Lotus Sutra to lure his children out of the
Go up: i len. burning houseXe De cho bac Thanh Van. Mot
Go upward: Urdvasrotas (skt)Flow upward trong ba co xe ma ngi cha trong Kinh Phap Hoa
Thng lu (chay len). a em ra e dan du cac con cua mnh thoat ra
Go-Vratika (skt): Kukkura-Vratika (skt)Ngu khoi can nha la ang chaySee Three vehicles
Cau Ngoai aoHeretics who live as oxen or and Four carts.
dogs, one of the six heretic ascetic practices Gobharana (skt): Phap LanGobharana,
Ngoai ao song kho hanh nh trau cho, mot trong companion of Matanga, being the first Indian
sau th kho hanh cua ngoai aoSee Six monk said to have come to China, in the middle of
austerities. the first centurey A.DPhap Lan cung S
Go with short and unsteady steps: i chap Matanga la nhng v Ty Kheo An o au tien ti
chng. Trung Quoc, vao khoang gia the ky th nhat sau
Tay Lch.
Go for a walk: i bach bo.
Goa (skt): Name of a Buddhist place in west Gocara (skt): PlaceCanh giis hanh
Gocara means experience, mental attitude.
India. According to Prof. Bapat in the Twenty-
Gocara literally means a range for cattle, or a
Five Hundred Years of Buddhism, Buddhism
pasturage, is a field for action and an object of
flourished in and around Goa, farther south, in the
sense. In the Lankavatara Sutra, it means a
sixth century A.D. is proved by the discovery of
general attitude one assumes toward the external
the Hire-Gutti plates (north of Kanara district)
world, or a better spiritual atmosphere in which
which record an endowment to a Buddhist vihara
ones being is envelopedGocara ngha en la
by the Bhoja King, Asankita of Goa. Similarly, the
pham vi cho suc vat hay ong co cho suc vat,
discovery of Buddhist statues of later date in the
la mot pham vi cho hanh ong va oi tng cua
village of Mushir in the Goa district shows that
giac quan. Trong Kinh Lang Gia, Gocara co ngha
Buddhism continued to flourish at the time of the
la mot thai o tam linh chung ma ngi ta co oi
Kadamba king, Jayakesin, are mentioned to in the
vi the gii ben ngoai, hay ung hn la mot
Dvyasraya-kavya of the twelfth centurya
khung canh tam linh ma s hien hu cua con
danh Phat giao vung tay An o. Theo Giao S
ngi c bao boc trong o.
Bapat trong Hai Ngan Nam Tram Nam Phat Giao,
tnh hnh Phat giao a phon thnh tai Goa va cac Gods: Deva (skt) Devata (p).
vung xung quanh, xa hn ve pha nam, trong the 1) Celestial being: Thiene baHeavenly
ky th sau, a c chng minh qua viec tm thay DivineDeityEvil demons (rarely applied
nhng ban khac ch tai Hire-Gutti, pha bac quan to)See Deva and Creator.
Kanara, ghi lai mot s cung dng cua vua x

2) A genius or higher spiritual beingThien
See Seven states of sentient beings.
Godana (skt): Tay Ngu Hoa Chau.
Godaniya (skt): Apara-godaniya (skt)Ngu
Hoa ChauThe western of the four continents
into which every world is divided, where oxen are
the principal product and medium of exchange
Tay Ngu hoa chau, mot trong bon chau chanh,
ni co nhieu trau bo, nen dung trau bo e trao oi Thch) an hng thm, nen hng thm toa ra t
hang hoa.
God-child: Con au.
God-creator: Thng e sang tao.
God-daughter: Con gai au.
God eye: Deva-Cakkhu (p)Thien nhanSee
Celestial eye, and Five kinds of eyes or vision.
God of space: H Khong ThanTieng Phan la
Thuan Nha a, v Than lam chu bau tri.
God of thunder: Thien loi.
Goddess of fortune: Laksmi (skt)Cong c
Thien N (Cat Tng Thien N).
Goddess of fortune and beauty: Mahasri
(skt)Cat thien n.
Goddess of music and poetry: Sarasvati
(skt)Dieu Am Nhac Thien N hay Bien Tai
Thien NThe goddess of music and poetry or
goddess of eloquence. The goddess of speech and
learning; also called the goddess of rhetoric. She
is represented in two forms:
1) One with two arms and a lute: V co hai tay
va mot ong sao.
2) One with eight arms: V co tam tay.
Goddess of sensuous desire: Kama (skt)Ai
than n.
Goddess of speech: Sarasvati (skt)Bien Tai
Thien NGoddess of eloquence, learning, and
musicThien n co tai ai bien va am nhac.
God-deva: Hoa ThienHoa ThanThe fire
devas shown as the 12th group in the diamond
court of the GarbhadhatuHoa Thien c trnh
bay trong nhom th mi hai trong Kim Cang
vien thuoc Thai Tang Phap Gii.
God-father: Cha au.
God of fire: Hoa ThanThe gods of fire in
India, stated as numbering forty-four in the Verdic
pantheon, with Mahabrahma as the firstThan
la An o, c noi en nh v than th bon Godana: Tay Ngu hoa chauSee Godaniya.
1985
mi bon trong en th Bach Than cua Kinh Ve
a, trong o ai Pham Thien c xem nh la e
nht.
God of fragrance: Hng ThanThe gods of
fragrance and music, i.e. the Gandharvas who live
on Gandha-madana. The musicians of Indra
Hng Am Than, mot trong Thien Long Bat Bo
Than. Than Can That Ba (nhac cong cua tri e
trong c the.
God of freedom: Isvaradeva (skt)T Tai
ThienSee Isvaradeva.
God of Free Will: Isvara (skt)Jizaiten (jap)
See Deva and Isvaradeva.
God of heaven: Thien ThanDeva and gods in
general, including the inhabitants of the the
devalokas, all subject to metempsychosisCh
thien, ke ca ch thien c ngu tren cung tri duc
gii.
God of Indras heaven: Sakra-devanam-indra
(skt)Hy Kien ThienTri e ThchThien
e ThchThe Trayastrimsas, or thirty-three
devas or gods of Indras heaven, on the summit of
Meru. He or she sometimes was incorporated into
Buddhism as a guardian of Buddhist teachings
Coi tri ao Li, hay ba mi ba tang tri e
Thch, tren nh nui Tu Di. Thnh thoang tri e
Thch cung la nhng ngi ho phap trong Phat
giao. **See Trayastrimsas.
God of love: Raga who has angry appearance,
three faces and six armsAi nhiem Minh vng,
mot trong nhng Minh Vng co ba au sau tay
vi ve mat hung d.
God-mother: Me au.
God-parents: Cha me au.
God protectors of the dharma: Ho phap.
God-son: Con trai au.
God of wealth: Vaisravana or Dhanada (skt)
Vessavana (p)a Van Thien VngBac thien
vngSee Four Heavenly (Guardian) Kings.
Gods who take joy in magical creations: Tri
vui sang tao ao thuatSee Six Desire Heavens.
God of thunder: Loi Than.
God Yama: Diem VngSee Yama-raja.
Godaigo (jap): Vua Hau e Ho (Nhat Ban).

Godaniya (skt): Apara-godaniya (skt)Ngu Hindu family, who began studying Vipassana
Hoa ChauTay Ngu Hoa ChauThe western
of the four continents into which every world is
divided, where oxen are the principal product and
medium of exchange. This continent is situated in
the west of Mount SumeruTay Ngu hoa chau,
mot trong bon chau chanh, ni co nhieu trau bo,
nen dung trau bo e trao oi hang hoa. Luc a vipassana courses, and in 1976 he founded
toa lac ve pha Tay cua nui Tu Di.
Goddess (n): Devakanya or Krsnakarna (skt)
N than (Thien n).
Goddess of eloquence: Dieu Am Nhac Thien
NSee Goddess of music and poetry.
Goddess of Fortune: Than Tai.
Goddess of Fortune and Beauty: Laksmi
(skt)Cat Tng Thien NCong c Thien thong cua thay Leidi Sayadaw vao the ky th 18
The goddess of fortune and beauty. She sprang
from the ocean with a lotus in her hand. There is
some confusion between this goddess and Kuan-
Yin, possibly through the attribution of Hindu
ideas of Laksmi to Kuan-YinCat Tng Thien
N, v n than cua s may man va sac ep. V Tam Thien Minh Sat Shellburn, Fall, U.S.A.
nay troi len t bien vi hoa sen tren tay. Co s
hieu lam gia Cat Tng Thien N va Quan The
Am, co le t y tng Laksmi cua An Giao.
Goddess of Mercy: N than Bi ManIn
Chinese Buddhism tradition, Goddess of Mercy
implies Kuan-YinTrong truyen thong Phat giao
Trung Hoa, N than Bi Man am ch c Quan
Am.
Goddess of music and poetry: Sarasvati
(skt)The goddess of music and poetry or
goddess of eloquence. The goddess of speech and
learning; also called the goddess of rhetoric. She
is represented in two formsDieu Am Nhac
Thien N hay Bien Tai Thien N.
1) One with two arms and a lute: V co hai tay
va mot ong sao.
2) One with eight arms: V co tam tay.
Goddess of sensuous desire: Kama (skt)Ai
Duc Than N.
Goddess of speech and learning: ai bien tai
Thien n.
Godless religion: AtheisticVo ThanSee
Atheism.
Goenka, Satya Narayan (1924 - ): Name of a
lay Indian meditation teacher, born in Burma to a
1986
(Vipasyanaskt) with the Burnese lay teacher U
Ba Khin, who belonged to the tradition of the 18th
century Burmese master Leidi Sayadaw, hoping
to find relief for migraines. He spent the next
fourteen years studying meditation. Upon his
return to India in 1969, he began teaching
Vipassana International Academy in Igatpuri,
Maharashtra. In 1982 he founded the Vipassana
Meditation Center in Shellburn, Fall, U.S.A.
Ten cua mot v thay Thien tai gia ngi An o,
sanh trng trong mot gia nh theo An o giao
Mien ien, bat au hoc thien minh sat vi hy
vong lam du i chng au au khung khiep cua
ong vi thien s tai gia U Ba Khin, thuoc truyen
tai Mien ien. Ong a hoc thien trong 14 nam.
Sau khi ve lai An o vao nam 1969, ong bat au
day thien minh sat, va nam 1976 ong thanh lap
Trung Tam Giao Ly Thien Minh Sat tai Igatpuri,
Maharashtra. en nam 1982 ong thanh lap Trung
Gohonzon (jap): The scroll inscribed by Nichiren
(1222-1282), which contains his rendering of the
Chinese characters of the Daimoku: Namo
Renge-Kyo (praise to the Lotus Sutras. This
chant is central to the tradiontion inspired by
NichirenCuon giay ghi lai ch viet cua
Nichiren, cha ng thu but cua ong viet bang
ch Trung Hoa vi ai y: Nam Mo Dieu Phap
Lien Hoa Kinh, c ong khuyen tan hang e t
tr niem.
Gohyakkai (jap): Japanese Buddhist term for
Five Hundred Precepts. In some of Japanese
Buddhist sects, monks have to take 500 precepts
instead of 250Thuat ng Phat giao Nhat Ban co
ngha la Ngu Bach Gii. Trong mot vai tong
phai Phat giao Nhat Ban, ch Tang phai tho 500
gii thay v 250.
Go-i (jap): A Japanese for five levels of
awakening. A schem for classifying levels of
spiritual attainment in the Zen tradition, which is
said to have been developed by the Chinese
Tsao-Tung Tsung (Soto-Shujap) master Tung-
Shan-Liang Chieh (Tozan Rypkai 807-869)T
ng Nhat Ban dung e ch Nam mc o giac
ngo. Ban s o phan loai nam trnh o chng ac
 1987

tam linh theo truyen thong nha Thien, goi la tng nhap en o khong con y thc ca hai,
ong Sn Ngu V, ngi ta noi c c ong cac y niem ngo me eu bien mat, ay la giai
Sn Lng Gii cua tong Tao ong khai trien: oan cua t do noi tai tron ven, hoac en cho
1) Sho-chu-hen (Chanh Trung Thien): The first can bang ca hai.
level in which realization of the world of ** See Tung-Shan Liang-Chieh.
phenomena is dominant, but it is perceived as Going to beg for alms for three consecutive
a dimension of the absolute self or days without receiving any food: Vao xom Ba
conventional reality within the ultimate La Mon khat thc trong ba ngay lien, khong ai
Ngoi v th nhat nhan thc ve the gii hien cung dng, phai mang bat khong veSee Nine
tng ng tr, nhng no c nhan thc nh la distresses.
chieu kch cua nga tuyet oi, hoac chan ly
Going to reality: Ayana (skt)Experiential
tng oi ben trong chan ly tuyet oi.
entry into Buddha truthChng nhap.
2) Hen-chu-sho (Thien Trung Chanh): The
Going and returning dedication: Vang Hoan
second level or second stage the
Nh Hoi HngSee Two kinds of dedication.
undifferentiated aspect comes strongly to the
fore and diversity recedes into background, or Going with the stream of transmigation:
ultimate reality within the conventionalGiai Thuan lu (xuoi theo dong luan hoi khong ngng
oan th nh nay hnh thai vo phan biet en ngh).
vi giai oan trc mot cach manh liet va s Going wrong: Agata-gamanani (p)Lam sai
phan biet b ay lui vao pha sau, hay chan ly According to the Sangiti Sutta in he Long
tuyet oi nam trong chan ly tng oi. Discourses of the Buddha, there are four ways of
3) Sho-chu-rai (Chanh Trung Lai): The third going wrongTheo Kinh Phung Tung trong
grade is a level of realization wherein no Trng Bo Kinh, co bon bat hanh x hanh (hanh
awareness of body or mind remains; both x sai trai)See Four ways of going wrong.
drop away completely, or the ultimate by Go-jinzu (jap): Pancabhijna (skt)Nam than
itselfGiai oan th ba la ngoi v trong ay thong hay ngu thong hay ngu tr chngThe five
khong con y thc ve than hay tam. Ca hai a supernatural powersThe five mystical powers
c xa bo hoan toan, hoac ch mot mnh See Five supernatural powers.
chan ly tuyet oi ma thoi. Gojo-e (jap): Five-strip robeNgu ieu y (cho
4) Ken-chu-shi (Thien Trung Ch): The fourth ch Tang Ni).
grade is the singularity of each object is Gojokuakuse (jap): A Japanese Buddhist term
perceived at its highest degree of uniqueness. for Five turbidities.Thuat ng Phat giao Nhat
Now mountain is mountain, river is river; ther Ban co ngha la Ngu Trc Ac The.See Five
is no such a beautiful or loving mountain or a kinds of turbidity.
boring river, or the conventional by itself Gokai (jap): Ngu GiiSee Five precepts.
Giai oan th t, vi ngoi v nay, tnh duy
Goken (jap): Panca-drstayah (skt)Five views
nhat cua moi s vat c nhan thc mc o
Ngu KienSee Five great disturbers and Five
oc nhat. Bay gi nui la nui, song la song;
sharp servants.
ch khong con nui ep song buon na, hoac
ch co mot mnh chan ly tng oi ma thoi. Goke-shichishu (jap): Ngu Gia That TongA
5) Ken-chu-to (Kiem Trung ao): In the fifth Japanese term for five houses, seven schools.
and highest grade, form and emptiness This term used in Zen Buddhism to designate the
mutually penetrate to such a degree that no main divisions of the Chan tradition in Tang
longer is ther consciousness of either. Ideas dynasty China. The schema was first articulated
of enlightenment or delusion entirely vanish. by Fa-Yen Wen-I (885-958). Five sects or schools
This is the stage of perfect inner freedom, or of Chinese Zen Buddhism. The five traditions
reaching the balance of both v th nam arise from one origin which is Directly Point to
hay la mc cao nhat, sac va khong tng tc Mind to see ones True Nature and to realize the

Buddhahood taught by the Sixth Zen Patriarch
Hui-Neng. These five sects include Yun-Men
(Ummon), founded by Yun-Men Wen-Yen (864-
949); Fa-Ran (Hogen), founded by Fa-yen Wen-I
(Hogen Buneki 885-958); Tao-Tung (Soto),
founded by Tung-Shan Liang Chieh and Tsao
Shan Pen-Chi (840-901); Kuei-Yang, (Igyo),
founded by Kuei-Shan Ling-Yu (771-853) and
Yang Shan Hui-Chi (807-883); and Lin-Chi
(Rinzai), founded by Lin-Chi-I-Hsuan. The seven
houses include these five, plus two branches of
Lin-Chi: Yang-Chi (Ypgi), founded by Yang-Chi
Fang Hui (Yogi Hoe 992-1049); and Huang-Lung
(Oryo), founded by Huang Trung Hui Nam (Oryo
Enan 1001-1069)T ng Nhat Ban dung e ch
Ngu gia, that tong. T nay dung trong Thien
tong Phat giao e ch nhng tong phai chnh cua
truyen thong Thien di thi nha ng. Bieu o c Phat.
c tom lc bi Thien s Van ch. Ngu tong la Golden Age: Thi cc thnh (hoang kim).
nam tong phai Thien cua Phat giao Trung Hoa
bat nguon t Nguon Thien Trc ch nhan tam,
kien tanh thanh Phat cua Luc To Hue Nang.
Nam tong nay gom Van Mon, c ngai Van
Mon Van Uyen sang lap; Phap Nhan, c ngai
Phap Nhan Van ch sang lap; Tao ong, c hai
ngai ong Sn Lng Gii va Tao Sn Bon Tch
sang lap; Quy Ngng, c ngai Quy Sn Linh
Hu sang lap; va Lam Te, c ngai Lam Te Golden bones: Kim cotXa li cua c Phat
Ngha Huyen sang lapSee Five sects in the
Mahayana.
Gokokuji (jap): Chua Ho Quoc (Nhat Ban).
Gokulikas (skt): Kukkulikas, Kukkutikas, or
Kaukkutikas (skt)Ke Dan BoOne of the
twenty Hinayana branches, a branch of the
Mahasanghikas which established around 200
years after the Buddhas nirvana and early
disappearedMot trong 20 bo cua Tieu Tha,
con goi la Khoi Sn Tru Bo, Quat C Bo, Cao
Cau Le Ca Bo, mot trong 20 bo cua Tieu Tha,
thanh lap khoang 200 nam sau ngay Phat nhap
diet va bien mat ngay sau o.
Gold: VangSee Eight things that monks or nuns
are not allowed to possessed.
Gold-Blossom-Light Buddha: Kim Hoa Quang
Phat.
Gold branches and jade leaves: Kim chi ngoc
diepNoble.
1988
Gold and jade: Kim ngoc.
Gold-Sea-Light Buddha: Kim Hai Quang Phat.
Gold and silver: Kim ngan.
Gold wheel: Kim Luan (vang)See Four
wheels (D).
Gold-wheel king: Kim Luan cho Thap Hoi
HngThe gold-wheel king to the ten kinds of
dedication, one of the six kinds of cakravarti, or
wheel kings, each allotted to one of the six
positionsSee Six kinds of cakravarti.
Golden abode: Hoang Kim TrachGolden
abode, i.e. a monastery, so called after the
Jetavana vihara, for whose purchase the site was
covered with goldTen goi ngoi gia lam t s
tch trng gia Tu at em vang phu ay vn
Ky Tho e mua no, xay dng tnh xa va hien cho
Golden Age of Vietnamese Buddhism: Thi
hoang kim cua Phat giao Viet Nam.
Golden body: That of the BuddhaKim than,
cua c PhatGolden bodyThe diamond
body, the indestructible body of BuddhaThan
Kim CangKien Than (than kien co)Chan
Than (than chan that)Than kim cang bat hoai
cua Phat.
Buddhas relics.
Golden cock: Kim KeThe golden fowl, with a
grain of millet in its beak, a name for
BodhidharmaGa vang va hat thoc trong mieng.
em ga vang v vi li sam cua To Bo e at
Ma.
Golden coloured (a): Kim sac.
Golden-colored king: Kim Sac VngA
previous incarnation of the BuddhaTien than
cua c Phat Thch Ca Mau Ni.
Golden-colored skin: Da mau vang. trong khoe
manh.
Golden-colored world: Kim Sac The Gii
The golden coloured heaven of ManjusriCoi
tri Kim Sac hay coi Tnh o cua ngai Van Thu
S Li.
Golden door: Golden gateKim mon.
Golden Flowers Light Buddha: Phat Kim
Hoa Quang.

Golden-grain Tathagata: Kim Thoc Nh Lai.
1) The golden grain Tathagata: Hat thoc vang
Nh Lai.
2) A title of Vimalakirti in a previous
incarnation: Danh hieu cua Duy Ma Cat trong
mot tien kiep.
Golden-haired lion: Kim mao s t.
1) The lion with golden hair on which Manjusri
rides: S t long vang ma ngai Van Thu S
Li ci.
2) A previous incarnation of the Buddha: S T
long vang cung la tien than cua c Phat.
Golden-hued body: Body of the color of true
goldThan the sang choi nh vang kimSee
Thirty-two auspicious marks.
Golden-hued peacock king: Kim Sac Khong
Tc VngThe protector of travellers, in the
retinue of the 1,000-hand Kuan-YinV Thien
Than ho tr ngi tu hanh, la quyen thuoc cua
Thien Thu Quan Am.
Golden light: Kim quang.
Golden light of the Dharma: Anh ao Vang.
Golden Light Drum: Kim Quang ong T
Kim Quang Minh CoA youth of the Sakya tribe
in Kapilavastu, who had a beautiful golden light
body, left home and joined the OrderNgi tre
tuoi dong Thch Ca trong thanh Ca Ty La Ve, co
than hnh ep e nh anh kim quang, xuat gia va
gia nhap Tang oan cua c Phat.
Golden Light Supreme King Sutra: Kinh
Kim Quang MinhSee Suvarnaprabhasa-Sutra.
Golden light sutra: Kim Quang Minh Kinh
See Suvarnaprabhasa-Sutra.
Golden light sutra of the Supreme King:
Suvarna-prabhasottama-raja-sutra
Kim Quang Toi Thang VngSee
Suvarnaprabhasa-Sutra.
Golden lotus bloom: Kim lien.
Golden mountain: Kim Sn.
1) Metal or golden mountain or Sumeru: Nui
Thiet Vi hay Tu DiKim SnSee Seven
concentric ranges around Sumeru.
2) The Buddhas bodyKim sn, than Phat.
Golden-mountain king: Kim Sn Vng
Buddha, especially AmitabhaPhat, ac biet la
Phat A Di a.
1989
Golden mouth: Kim KhauThe golden mouth
of the Buddha.
Golden pagoda: Kim ThapKim Sat.
Golden robe: Kim Lan YKim Sac YKim
Lan Ca SaA kasaya or robe embroidered with
goldAo ca sa det bang si vang.
Golden rsi: Kim Tien.
1) Immortal: Than Tien.
2) Taoist genii: Ngi tu Tien (ao Lao).
3) A venerable term for Buddha: Tieng ton xng
e goi c Phat.
4) The Buddha and his immortal dhamrasKim
tien, ch c Phat vi giao phap bat t cua
Ngai.
Golden rules: Luat vang.
Golden sand: Kim SaCat vang.
Golden sand of the Jambu: Jambunada-
suvarna (skt)Jambu-river goldDiem Phu an
kim hay cat vang cua dong song Diem Phu.
Golden Sea Of Light Buddha: Phat Kim Cang
Lao Cng Pho Tan Phat Kim Hai Quang.
Golden staff: Kim TrngThe golden staff
broken into eighteen pieces and the skirt similarly
torn, seen in a dream by king Bimbisara (eighteen
divisions of Hinayana as in a dream of King
Bimbisara)c Phat lay cay gay va manh ao
xe (thu ky viec chia thanh 18 bo Tieu Tha trong
giac m cua vua Tan Ba Sa La thay mot chiec ao
b xe lam 18 manh, mot cay gay vang gay thanh
18 oan. Ong lo s ben hoi c Phat. c Phat
noi: Sau khi ta diet o hn 100 nam se co v vua
ten A Duc uy danh lay lng. Luc ay ve Luat th
chia lam 18 mon phai khac nhau, nhng cu canh
van la tu giai thoat).
(skt)Kinh Golden times: Thi cc thnh (hoang kim).
Golden tortoise: Kim QuyOn which the world
restsCon rua vang ma ca the gii phai ta
vaoSee Golden wheel.
Golden treasury: Kim Tang.
1) The Buddha-nature in all the livingKim
tang, y noi Phat tanh trong moi chung sanh.
2) Golden treasury, i.e. the Buddha-natue in all
the living: Kim Tang la tang cha chau bau
vang bac, nh la Phat tanh trong moi chung
sanh.

Golden treasury cloud: Kim Tang VanThe
first golden treasury cloud when a new world is
completed, arising in the abhasvara heaven and
bringing the first rainKhi Hien Kiep mi hnh
thanh, gia bau tri Quang Am ay may kim sac
(sac vang), mang lai tran ma au tien.
Golden water: Kim thuyWisdomNc
vang, am ch tr tue.
Golden wheel: Kim Luan.
1) The metal circle on which the earth rests,
above the water circle which is above the
wind or air circle which rests on space: Ni
thap nhat cua the gii la phong luan; phong
luan da vao h khong (be day la 16 c do
tuan, ben vng nh kim cng). Tren phong
luan co thuy luan (sau 8 c do tuan). Tren
thuy luan co kim luan (day 3 c 2 van do tuan
do co hnh banh xe nen goi la kim luan). Tren
kim luan la a luan (gom 9 nui 8 bien).
2) The cakra or wheel or disc, emblem of
sovereignty, one of the seven precious
possessions of a Cakra-King: Kim Luan la
mot trong bay bau vat cua Chuyen Luan
Thanh VngSee Four wheels (D).
Golden words: Those of the BuddhaKim
ngon, nhng li cua c Phat.
Goldstein, Joseph: Name of an American
vipassana teacher who trained with S.N. Goenka
in India and subsequently help to found the Insight
Meditation Society in Barre, MA, U.S.A. He has
written a number of books, including The
Experience of Insight.Ten cua mot v thay day
thien minh sat ngi My, ngi a theo hoc vi Three dharmas (XXIV).
thien s S.N. Goenka tai An o va sau o giup
sang lap Hoi Thien Minh Sat Barre, MA, Hoa
Ky. Ong viet mot so sach bao gom quyen Kinh
Nghiem Thien Minh Sat.
Gomaya (skt): Cow dungCt trauNgu
PhanPhan trau boCow-dung, considered in
India as clean and cleansing; used by the esoterics
for cleansing the altarPhong tuc An o cho
rang phan trau la thanh tnh nht. Mat giao dung
phan trau e tret ban th.
Gombrich, Richard F.: Name of an Eminent
scholar of Theravada Buddhism, Professor of
Sanskrit at Oxford University. He has published a
number of highly influential books, including
1990
Buddhism Transformed: Religious Change in Sri
Lanka and Precept and Practice, and Traditional
Buddhism in the Rural Highlands of Ceylon.
Ten cua mot hoc gia noi tieng cua Phat giao
Nguyen Thuy, giang s day tieng Bac Phan
trng ai Hoc Oxford. Ong a xuat ban mot so
sach co anh hng ln, gom cac quyen Phat
Giao Chuyen Hoa: S Thay oi cua Ton Giao tai
Sri Lanka va Gii Hanh, va Truyen Thong Phat
Giao Tai Nhng Vung Cao Nguyen Nong Thon
Tch Lan.
Gone and never heard from again: Biet vo
am tn (vang bat, khong co tin tc chi ca)There
is absolutely no news from someone.
Gongen (jap): Quyen HienA Japanese
Buddhist term for Temporary manifestation for
saving beings. The power of Buddhas and
Bodhisattvas to transform themselves into any
kind of temporal body in order to aid beings
Thuat ng Phat giao Nhat Ban co ngha la
Quyen Hien. (Tam thi phng tien hien ra e
cu o chung sanh). Phat lc hay Bo Tat lc co
the t hoa thanh bat c than tran tuc nao e cu
o chung sanh.
Gon-Sojo (jap): Quyen Tang Chanh (mot chc v
lanh ao trong Phat giao Nhat Ban).
Good (a): Bhadra or Kusala or Sadhu (skt)
Lng thienHonestVirtuousWholesome
See Three types of characters.
Good abode: Good realmThien x.
Good accumulation with fixed result:
Sammatta-niyato rasi (p)Chanh nh tuSee
Good advisor: Kalyana-mitra (skt)Zenchishiki
(jap)Good counselorGood friendThien
Hu Tri ThcSee Good-Knowing advisor.
Good appearance: Hao tng.
1) Good mannerGood signHao tng
Phong oSee Thirty-two auspicious marks.
2) Sudrsd (skt)Thien HienThe 7th
th
Brahmaloka, 8 of the Dhyana Heavens or
good apprearanceSee Nine heavens of the
fourth dhyana heaven.
Good and bad: Lanh d.
Good and bad people do not speak the same
language: Ngi tot co ngon ng cua ngi tot,
ke xau cung co ngon ng rieng cua ho (Nhan hu

nhan ngon, thu hu thu ngon)If men have
spoken languages, beasts also have theirs.
Good begets good: Good actions produce goos
resultsThien nhan sanh qua phc.
Good behavior: Hanh kiem tot.
Good cause: Thien NhanA wholesome cause
will produce a wholesome result (good fruit)
Nhan do thien can ma tao ra thien qua.
Good character already evolved: D sanh
thienCac thien phap a tng c tu tapSee
Two good things (C).
Good character that arises from meditation
or contemplation: nh thienCac thien
phap at c bang thien nhSee Two
good things (B).
Good character attainable when thought
not in meditation: Tan thienCac thien phap
at c khong bang thien nhSee Two good
things (B).
Good character not yet arises: V sanh
thienCac thien phap cha tng c tu tap
See Two good things (C).
Good citizens: Lng DanLaw-abiding
citizens.
Good (the good) cleanses ones mind: ieu
thien lam thanh sach tam tr.
Good conduct: c hanh (Hanh kiem tot)
Hanh tr tot (tu hanh)Thien hanhSee Moral
conduct and religious exercises, Three modes of
serving the Buddha, and Ten perfecting
Mahayana rules.
Good counselor: Kalyana-mitra (skt)
Zenchishiki (jap)Good advisorGood friend
Thien Hu Tri ThcSee Good knowing advisor.
Good deed: Punya (skt)Virtuous act
Wholesome actionsWholesome deedsThien
nghiepHanh vi tot (viec thien lanh).
(A) Charitable work, one of the three lines of
action that affect karmaPhuc hanh (thien
nghiep hay hao s), mot trong ba ng hanh
ongSee Three lines of action that affect
karma.
(B) A real Buddhist never waits for a good luck.
He makes good lucks by doing good deeds
Phat t chan thuan khong bao gi i ch van
1991
may tm en. Con ngi ay tm van may trong
nhng ieu thien lanh.
(C) Two good things obtained during meditation
and scattering mindSee Two good things.
(D) Three good deeds, the foundation of all
development: See Three good deeds.
Good deeds of the body: Thien ThanThere
are three good deeds of the bodyCo ba ieu
thien ni thanSee Three good deeds of the
body.
Good deeds done in a mortal body: Hu Lau
Thien PhapFive percepts or ten good deeds
done in a mortal body is rewarded accordingly in
the character of another mortal body (either as a
human being or a deva)Nghiep nhan hu lau
thien (ngu gii, thap thien) a en lac qua hu
lau (qua bao vui cua ngi va tri).
Good deeds done in previous existence: Tuc
Thien (nhng thien can gieo trong trong tien
kiep).
Good deva: Thien ThanFortune saintsThe
good devas or spirits who protect BuddhismCac
v than ho tr Chanh PhapSee Eight groups of
demon followers.
Good dharma: Kusala-dharma (skt)
Meritorious actionBach phap (thien phap).
Good Discourse: Hao Ng Tam (tam giang
phap)See Ten dwelling minds.
Good done in a mortal body: Hu lau thien
phap.
Good education: Mot nen giao duc tot.
Good and evil: Wholesome and unwholesome
Thien AcSee Kusala and akusala.
Good or evil characteristics resulting from
habit or practice in a former existence: Tap
kh quaBan chat tot xau hay cac qua thien ac
a huan tap t tien kiepSee Two kinds of fruit
or karma.
Good example: Gng tot.
Good-Fame-Named-Merit-Virtue Buddha:
Thien Danh Xng Cong c Phat.
Good fortune: Svastika (skt)Hanh vanGood
luckProsperityCat tng (ch Van)See
Swastika.
Good fortune and virtue: Blessed virtue
Blessing arising from good deedsPhuc c.
 1992

Good friend: Kalyana-mitra (skt)Zenchishiki (I) The meanings of Good-Knowing Friend

(jap)Good advisorGood counselorLng (Advisor)Ngha cua Thien Hu Tri Thc:
bangThien Hu Tri ThcSee Good knowing 1) Good is kind and virtuous, Friend is a person
advisor. who is worthy of giving others advice,
Good fruit: Qua lanh (thien qua). Knowledgeable means having a broad and
proper understanding of the truths, Awakened
Good to give: Bo Th v ngh rang Bo Th la tot,
means no longer mesmerized by destinies of
mot trong tam loai bo th theo Kinh Phung Tung
life. Thus, Good Knowledgeable (knowing)
trong Trng Bo KinhOne gives, thinking: It is
Friend or Advisor is a good person who has
good to give. This is one of the eight bases for
certain degree of knowledge of Buddhism
giving according to the Sangiti Sutta in the Long
and has the ability to benefit himself and
Discourses of the BuddhaSee Eight causes of
others: Thien co ngha la hien va ao c, Tri
dana.
la s hieu biet chn chanh, con Thc la thc
Good (the good) gives happiness to oneself
tnh, khong me muoi va tham am ni cac
and others: ieu thien mang lai hanh phuc cho duyen i na. The nen, thien tri thc la
mnh va cho ngi. ngi hien, hieu ao, va co kha nang lam li
Good (the good) of giving up lying is lac cho mnh va cho ngi.
truthfulness and trustfulness: S tot lanh cua 2) A friend in virtue, or a teacher who
t bo noi doi la chan that va ang tin cay. exemplifies the virtuous life and helps and
Good (the good) of giving up unchasty is inspires other to live a virtuous life too
purity and good: S tot lanh cua t bo ta hanh Good-Knowing advisor (good and wise
la trong sach va ang hoang. advisorEnlightened teachers or advisors)
Good Goddess Mantra: Thien Thien N A good friend who has a good and deep
knowledge of the Buddhas teaching and who
ChuSee Ten small mantras.
is currently practicing the law. Someone with
Good heart: Clear heart or conscienceGood
knowledge, wisdom and experience in
mindThien TamSee Wholesome mind.
Buddhas teaching and practicing. A wise
Good idea: Hao y. counsel, spiritual guide, or honest and pure
Good intention: Thien yGoodwill. friend in cultivation: Ngi ban ao hanh,
Good kalpa: Bhadrakalpa (skt): Nhn Hien kiep ngi thay gng mau, song i ao hanh,
(Thien kiep)Lucky kalpa. cung nh giup khuyen tan ngi khac
Good karma: Thien nghiepGood deeds song i ao hanh. Ngi ban ao tot, thc
Skillful actionKusala karmaWholesome tha, chan that, co kien thc tham hau ve Phat
karmaGood karma created by wholesome path phap va ang tu tap Phat phap.
such as practicing of the five precepts and the ten 3) The Buddha talked about being a Good
wholesome deeds, which will result in happiness. Knowing Advisor in Buddhism as follows:
Good karmas are deeds that lead to birth in the When speaking of the good knowledgeable
Pure LandNghiep tao ra bi thien ao nh ngu advisors, this is referring to the Buddhas,
gii thap thien, se a chung sanh en cho an lac Bodhisattvas, Sound Hearers, Pratyeka-
hanh phuc. Thien nghiep la nhng nghiep a en Buddhas, as well as those who have faith in
vang sanh Tnh oSee Two classes of karma the doctrine and sutras of Buddhism. The
(I), and Two kinds of karma (B). good knowledgeable advisors are those
Good karma acquired in a life of activity: capable of teaching sentient beings to
Tan nghiepThien nghiep do tan tam s hanh abandon the ten evils or ten unwholesome
hoat. deeds, and to cultivate the ten wholesome
Good-Knowing advisor: Thien Hu Tri deeds. Moreover, the good knowledgeable
ThcGood friendA good knowing friend. advisors speech is true to the dharma and
their actions are genuine and consistent with

their speech. Thus, not only do they not kill
living creatures, they also tell others not to
kill living things; not only will hey have the
proper view, they also will use that proper
view to teach others. The
knowledgeable advisors always have the
dharma of goodness, meaning whatever
actions they may undertake, they do not seek
for their own happiness, but for the happiness
of all sentient beings. They do not speak of
others mistakes, but speak of virtues and
goodness. There are many advantages and
benefits to being close to the good
knowledgeable advisors, just as from the first
to the fifteenth lunar calendar, the moon will
gradually become larger, brighter and more
complete. Similarly, the good knowledgeable
advisors are able to help and influence the
learners of the Way to abandon gradually the
various unwholesome dharma and to increase
greatly wholesome dharma: c Phat a noi
ve thien hu tri thc trong ao Phat nh sau:
Noi en Thien Hu Tri Thc la noi en
Phat, Bo Tat, Thanh Van, Duyen Giac va
Bch Chi Phat, cung vi nhng ngi knh tin
giao ly va kinh ien Phat giao. Hang thien
hu tri thc la ngi co the ch day cho chung
sanh xa la mi ieu ac va tu tap mi ieu
lanh (see Thap Thien Nghiep, and Thap Ac).
Lai na, hang thien hu tri thc co li noi g)
ung nh phap, thc hanh ung nh li noi,
chnh la t mnh chang sat sanh cung bao
ngi khac chang sat sanh, nhan en t mnh
co s thay biet chn that (chanh kien) va em
s thay biet o ra ma ch day cho ngi.
Hang thien hu tri thc luon co thien phap,
tc la nhng viec cua mnh thc hanh ra h)
chang mong cau t vui cho mnh, ma thng
v cau vui cho tat ca chung sanh, chang noi ra
loi cua ngi, ma luon noi cac viec thuan
thien. Gan gui cac bac thien hu tri thc co
nhieu ieu li ch, v nh mat trang t em
mong mot en ram, ngay cang ln, sang va
ay u. Cung vay, thien hu tri thc lam cho i)
nhng ngi hoc ao lan lan xa la ac phap,
va them ln phap lanh.
(II) Categories of Good Knowing AdvisorsPhan
loai Thien Hu Tri Thc: According to
1993
Venerable Thch Hai Quang in the Leters to
Buddhist Followers, there are two kinds of
Good Knowing AdvisorsTheo Thng Toa
Thch Hai Quang trong Th Gi Ngi Hoc
good Phat, co hai loai thien hu tri thc:
1) Worldly good knowing advisorsNhn gian
thien tri thc:
a) There is no greed, hatred, evil, and
wickedness: Khong tham, san, xau ac.
b) Maintain the precepts one vows to maintain;
is always honorable and proper in every
aspects of standing, walking, sitting, or lying
down: Gii hanh tinh chuyen, ay u oai nghi
trong i, ng, ngoi, nam.
c) Not to have greed for talent, form, fame,
food, sleep, as well as profit, money, wealth,
and luxury: Khong tham lam tai, sac, danh,
thc, thuy, cung nh li loc, tien tai, cua cai,
va xa x.
d) Not to have jealousy and envy: Khong tat o
ganh ghet.
e) Not to have attachment toward luxuries, such
as great temples, fancy cars, large lands, etc.:
Khong luyen ai xa hoa vat chat nh chua cao
mieu rong, xe co, ruong vn.
f) Tam thng bnh ang, ngha la xem ngi
than va ke oan nh nhau: Mind is always fair
and just. This is to say to look upon relatives
and enemies as equal.
Having the proper dharma knowledge to
benefit self. This is to say to be able to carry
out conducts that are true to the Buddhas
teachings, speech and action are consistent, or
do what is said: Co phap lam li cho mnh,
tc la hanh ung theo li Phat day, ngon
hanh tng ng, hay noi va lam giong nhau.
Having proper dharma knowledge to benefit
others. That is to say, capable of elaborating
on the Buddha Dharma to guide and
encourage others to practice and cultivate: Co
phap lam li cho ngi, ngha la em chanh
phap cua Phat giang rong ra va khuyen dat
ngi ngi tu niem.
Depending on each individuals level of
cultivation, use the most appropriate and
agreeable dharma to teach and guide that
person to know how to apply the skillful
means: Tuy theo can tanh cua moi ngi ma

dung phap thch hp e giao hoa cho ho biet f)
ro phng tien thien xao.
j) Have enough Dharma knowledge to have
awareness and mindfulness. This means
never lose sight of goodness and never allow
evil to surface: u phap tong tr, ngha la gi
ieu thien ng e cho mat; va ngan ieu ac, h) Opens the door to the proper path: M ca
khong cho chung sanh khi.
k) The mind always has good and kind thoughts
toward others, or rejoices in others
wholesome accomplishments: Long luon luon
ngh tng tot hay tuy hy vi moi ngi.
l) Cultivate with purity, do not violate the
precepts established by the Buddha that we
have vowed to maintain: Tu hanh trong sach,
khong pham vao gii luat cua Phat ma mnh
a tho.
m) Mind, body and speech do not create
transgressions: Than khau y chang lam loi.
n) Whether expounding the dharma, or
explaining the meanings of anything, this
should always be consistent and harmonious
with the sutra teachings: Thuyet phap hay
giang luan ngha ly chi cung eu khe hp vi
y kinh.
o) Most importantly, when helping others never
wish for that favor to be reciprocated,
because to do so is not called helping, but is
called planning for self-benefits: ac biet
nht la khi thi an cho ngi, chang cau bao o) A great practitioner: La mot bac ai hanh.
ap, v co cau bao ap th chang phai la thi p) A great vow maker: La mot bac ai nguyen.
an, ma la tnh toan.
2) Truly great knowing advisorChan chanh
ai thien tri thc:
a) Have greater wisdom than anyone: Co tr hue
hn ngi.
b) Are superior in virtues and merits: La ngi
phc c sieu quan.
c) Absolutely nothing falls short of goodness and
wholesomeness. This means everything they
do is aimed toward goodness: Tuyet oi
khong mot cho nao la khong tot lanh ca.
d) There is no dharma that is not known and
understood: Khong mot phap nao la khong
biet hay khong hieu.
e) Is the Master and Patriarch, and is the eyes
and ears for Gods and men: Lam Thay To, va
lam tai mat cho coi Tri Ngi.
1994
Is the pillar in the Buddha Dharma: La bac
tru cot trong Phat phap.
g) Holding on to the Buddhas feet, a leader or
Patriarch in a particular dharma tradition:
Cam chan c Phat, la nha lanh ao hay To
trong chon tong mon.
chanh ao.
i) Eliminates evil and wickedness: Tr dep xau
ac.
j) Continues the teachings of Buddha and makes
the teachings more glorious with each day:
Noi truyen cho Phat phap ngay mot them
hng thnh.
k) Wisdom is greater than anyone in the three
worlds: Tr tue sieu quan hn tat ca tam gii.
l) The incense fragrance of that persons virtues
is everywhere, admired and respected by
many: Gii c thm ngat toa khap moi ni,
ngi ngi eu knh ngng.
m) Uses the Buddhas profound teachings to pass
on to others; help maintain the Buddhas
seeds eternally: Lay giao phap tham tham
cua Phat ma tuyen lu en tha nhan, khien
cho hat giong Phat c trng ton.
n) At the Highest Cultivated Level. This means
unrivaled in talents, virtues, and merits: La
mot bac ai can, ngha la khong ai hn c
ve tai c, cong c, va phc c.
q) Has both the components of Majesty and
Virtues, earning the love and respect of Gods
and Men: ay u hai phan oai va c khien
cho tri ngi trong ba coi knh yeu.
(III) Ancients taught, Nowadays, if one wishes to
find kind friends and virtuous teachers to
learn and to be close to them, they may find
these people in the shining examples in old
books. Otherwise, if one searches among the
living, it would be extraordinary hard to find a
single person. They also reminded us five
things about good-knowing advisor as
followsCo c co day, Thi nay muon tm
minh s, hay thien hu tri thc e gan gui
theo hoc, con co chang trong sach v hay
gng Thanh hien, ch con trong vong nhan
tnh i nay, qua la hiem co vo cung. Cac

ngai con day them nam ieu ve thien hu tri
thc nh sau:
1) Nowadays, in 1,000 people, there is one good
person: i nay trong 1.000 ngi mi tm ra
c mot ngi lanh.
2) In a thousand good people, there is one
person who knows religion: Trong 1.000
ngi lanh mi co mot ngi biet ao.
3) In one thousand people who know religion,
there is one person who has enough faith to
practice religion: Trong 1.000 ngi biet ao,
mi co c mot ngi tin chu tu hanh.
4) In one thousand people who practice religion,
there is one person who cultivates in a
genuine and honest manner: Trong 1.000
ngi tu hanh mi co c mot ngi tu hanh 6) If you do not get a prudent and good
chan chanh.
5) Thus, out of four thousand people, we would
find only four good people: Vay th trong
4.000 ngi mi tm ra c bon ngi tot.
(IV) The Buddhas teachings on Good Knowing
Advisors in the Dharmapada SutraNhng
li Phat day ve Thien Hu Tri Thc trong
Kinh Phap Cu:
1) 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):
Neu gap c ngi hien tr thng ch 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.
2) 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): 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.
3) 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): Ch nen lam
ban vi ngi ac, ch nen lam ban vi ngi Good man doing good finds the day
kem hen, hay nen lam ban vi ngi lanh,
vi ngi ch kh cao thng.
1995
4) 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): c uong nc
Chanh phap th tam thanh tnh an lac, nen
ngi tr thng vui mng, a nghe Thanh
nhn thuyet phap.
5) 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): 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.
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): Neu
khong gap c ban ong hanh hien lng,
giau tr l, th hay nh vua tranh nc loan
nh voi bo ve rng.
7) 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): Tha
rieng mot mnh hn cung ngi ngu ket ban.
mot mnh con ranh rang khoi ieu ac duc
nh voi mot mnh thenh thang gia rng sau.
Good-knowing friend: Thien Hu Tri Thc
See Good-knowing advisor.
Good Law Hall: Thien Phap ng (in the
Trayastrimsas heavenstren coi tri 33 tang).
Good-looking: My mieu.
Good luck: Svastika (skt)Hanh vanGood
fortuneProsperityCat tng (ch Van)See
Swastika.
Good man: Thien NhanAn honest man,
especially one who believes in Buddhist ideas of
causality and lives a good lifeMot ngi tot, tin
theo thuyet nhan qua cua Phat Giao va song mot
i thien lanh.
insufficient; the evil man doing evil likewise
finds the day insufficient: Ngi tot lam viec

thien thay ngay khong u rong, thang khong u
dai e mnh tiep tuc lam thien, nhng ngi ac lai
cung ngh nh the, tc la sao ma thi gian troi qua
mau qua nen y khong co u ngay gi e lam
chuyen ac (Cat nhan vi thien duy nhat bat tuc,
hung nhan vi bat thien diec duy nhat bat tuc).
Good man and good woman: Thien nam tn
n.
Good manifestation: Thien HienSee Sudrsas.
Good Manifestation Heaven: Sudrsa (skt)
Thien Hien ThienCoi Tri Thien Hien
Heaven of Beautiful Presentation, the third
heaven in the five pure-dwelling heavensCoi
Tri th ba trong Ngu Tnh C ThienSee Five
pure-dwelling heavens in the fourth dhyana (II).
Good manners: Educated mannersLe giao.
Good marks: Hao TngTng HaoThe
white hair between Buddhas eyebrows, one of
the thirty-two signs of a BuddhaTc long trang
gia hai chan may cua Phat, mot trong 32 tng
haoSee Lakshana-vyanjana.
Good medicine: Lng dc.
Good methods: Lng phapThien phap.
Good mind: Good heartGood thoughts
Thien tamGood mind includes beneficial
intentions towards others (y hng muon lam li
cho ngi khac), compassion (long bi man),
loving-kindness (Long t), generosity (bo th),
patience (nhan nhuc), Tolerance (s bao dung),
etc.Good thoughts bring happiness to oneself
and to othersSee Wholesome mind and Three
good deeds of the body.
Good months: Thien NguyetGood months,
i.e. the first, fifth and ninth; because they are the
most important in which to do good works and
thus obtain a good report in the spirit realmBa
thang tot e an trng chay nh thang gieng,
thang nam va thang chn; v trong ba thang nay
quy than se i rao e bao cao ve hanh vi cua the
nhan.
Good by nature: Tanh ThienNaturally good,
or good essence, or rightness. Good by nature
(rather than by effort), in contrast with evil by
natureThien tanh san co ch khong do no lc tu
tap, oi lai vi tanh ac san coSee Three types
of characters.
Good nature: Thien tanhSee Good by nature.
1996
Good news: Tin mng.
Good omen: Phc tng.
Good people: Ngi thienSee Two groups of
good and evil people (A).
Good physician: Lng y.
Good policy: Thien chnh (chanh sach tot ep).
Goodness in practice: S thienSee Two good
things (A).
Good quality: Guna (skt)Kudoku (jap)
VirtueCong cSee Merit.
Good reputation: Danh thm.
Good reputation on moral integrity: Danh
tiet.
Good reputation for morality and good
conduct: Ngi gi gii tieng tot on khap. ay
la mot trong nam ieu li ch cho ngi u gii
He gets a good reputation for morality and good
conduct. This is one of the five advantages to one
of good morality and of success in moralitySee
Five advantages to one of good morality.
Good roots: Kusala-mula (skt)Thien Can
There are three kinds of good rootsCo ba loai
thien can.
(A) See Three wholesome roots and Three kinds
of good roots.
(B) According to the Surangama Sutra, book
Eight, the Buddha reminded Ananda as
follows: Ananda! When these good men
have completely purified these forty-one
minds, they further accomplish four kinds of
wonderfully perfect additional practices.
Theo Kinh Thu Lang Nghiem, quyen Tam,
c Phat a nhac ngai A Nan ve t gia hanh
nh sau: Ong A Nan! Ngi thien nam o,
thay eu thanh tnh, 41 tam gan thanh bon
th dieu vien gia hanh.See Four good
roots (C).
(C) Catus-kusala-mula (skt)There are four
good roots, or sources from which spring good
fruit or developmentCo bon thien can a
en nhng qua v tot epSee Four good
roots.
Good root of keeping commandments: Gii
ThienFrom which springs the power for one
who keeps the five to be reborn as a man; or for
one who keeps the ten to be reborn in the heaven,

or as a kingCan thien c vun ap do viec tho
tr gii luat, neu tho tr ngu gii se c tiep tuc
sanh vao coi ngi, neu tu tap thap thien se c
sanh vao coi tri hay sanh lam quoc vng.
Good rules and customs: Thien Luat Nghi
See Two kinds of rules or customs.
Good to see Heaven: Sudarsana (skt)Thien
KienSee Nine heavens of the fourth dhyana
heaven and Four dhyana heavens.
Good seeds in previous existence: Tuc thc
(trai rong ra nhng chung t thien lanh t kiep
trc).
Good signs: Good appearanceTng Hao
See Good marks.
Good sons: Thien Nam TSons of good
familiesGentlemenOne of the Buddhas
terms to address to his disciplesNhng a con
cua nhng gia nh tot; t c Phat dung e goi
nhng ngi tai gia hay xuat gia ma tn tam nghe
va hanh tr Phat phap.
Good spirit advisor: Thien tri thcVirtuous
friendsWise person.
(A) Anyone (Buddha, Bodhisattva, wise person,
virtuous friends and even an evil being) who
can help the practitioner progress along the
path to EnlightenmentThien hu tri thc
Bat c ai (Phat, Bo tat, ngi tr, ngi ao
c, va ngay ca nhng ngi xau ac) co the
giup hanh gia tien tu giac ngo.
(B) There are three types of good spiritual
advisors: Tam Chung Thien Tri Thc
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
cultivatorsTheo 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 thcSee
Three types of good spiritual advisors.
Good (the good) of not stealing is honesty:
S tot lanh cua khong trom cap la s liem khiet.
Good talker: Kheo noi.
Goodness in theory: Ly thienSee Two good
things (A).
1997
Good things free from evil flowings:
Kusalanasrava (skt)Thien Vo Lau PhapSee
Kusalanasrava.
A Good turn deserves another: Thien gia
thien bao.
Good upward directions: Thien aoSee
Good upward states of existence, and Three good
upward states of existence.
Good upward states of existence: Thien
aoThere are three good upward directions or
states of existenceBa ng hay trang thai i
lenSee Three good upward states of existence.
Good Views Heaven: Thien Kien ThienCoi
Tri Thien KienSee Five pure-dwelling
heavens in the fourth dhyana (II).
Good virtues free from evil flowings: Thien
Vo Lau PhapSee Kusalanasrava.
Good way:
1) Good direction: Thien ao.
2) Naya (p)Right MethodChanh ly
Phng phap ungSee Correct dharma.
Good wealth: Thien Tai ong TSee
Sudhana.
Good Wealth Bodhisattva: Sudhana (skt)Bo
Tat Thien TaiSee Sudhana.
Good weather: Gio hoa ma thuan (Phong ieu
vu thuan).
Good-Will Buddha: Thien Y Phat.
Good and wise advisor: Thien Tri ThcSee
Good knowing advisor.
Good words: Thien ngonJust causeDanh
chnh ngon thuan.
Good words but wicked heart: Khau Phat
Tam XaA Buddhas mouth, but a serpents
heart. Good words but wicked heartMieng th
noi li cua Phat ma tam lai la tam cua loai ran
oc.
Good works are pure--knowledge is clear:
All good works of all Buddhas are already pure,
and their knowledge of all life is clear and
immaculateCh Phat a thanh tnh tat ca thien
nghiep, tat ca sanh tr eu a trong sang va thanh
sachSee Ten kinds of Buddha-work in all
worlds in all times of the Buddhas (B) (3).
Good worldly life: Cuoc song tran tuc lng
hao.
 1998

Good youth: Thien nam t. Gorin (jap): Panca-mandalaka (skt)Five

Goodness: Avyapada (skt)Benevolent circlesFive wheelsSee Five wheels.
BenevolenceClemencyNhan t. Gorocana (skt): Ho L Gia NaA bright yellow
Goodness achieved by meditation: nh pigment prepared from the urine or bile of a
ThienIn contrast with goodness cultivated cowMot chat nhuom mau sang c lam bang
during normal life (Tan thien)Thien nghiep at nc tieu hay mat bo.
c qua thien nh, ngc lai vi thien nghiep Gosaga (jap): Thien Hoang Ta Nga (Nhat Ban).
at c bang cach vun boi. Gosan-Bungaku: Van Chng Ngu SnA
Goodness acquired by effort: Gia Hanh Japanese term for Five Mountain Literature.
ThienTu ac ThienPhng Tien Thien This is the writings of Zen masters of the five
Goodness acquired by works as differentiated most important monasteries of Kyoto during the
from natural goodnessThien tam do phng Ashikaga period (1338-1573). The concept is
tien tu hanh ma chng ac c, oi lai vi sinh believed to have been first developed by the
ac thien. Chinese master I-Shan I-Ning (1247-1317), who
Goodness cultivated during normal life: Tan arrived in Japan in 1299, and his Japanese student
ThienIn contrast with the goodness achieved by Sesson Yubai (1288-1346)T Nhat Ban dung
meditation (nh thien)T oi lai vi nh e ch Van Chng Ngu Sn. ay la nhng bai
thien, ch thien nghiep do tam tan loan can cu tu viet cua cac Thien s cua nam t vien quan trong
tap ch khong phai do thien nh (ay la loi phe nhat tai Kyoto di thi Ashikaga. Ngi ta tin
phan cua Mat giao. Mat giao cho rang tat ca moi rang khai niem nay a c khai trien bi mot
phap mon cua Hien giao eu la tan thien, duy thien s Trung hoa ten Ngha Sn (ngi a du
ch Mat giao mi ung la Tam Ma a Mon, v hanh en Nhat Ban vao nam 1299) va e t ngi
ngay s tam tu Mat giao cung a tu tap theo quan Nhat cua ong ten Sesson Yubai.
hanh sinh Phat bat nh, ngha la chung sanh va Gosanjo (jap): Hoang e Hau Tam ieu (Nhat
ch Phat khong hai). Ban).
Goodness must be cultivated for the Goseki (jap): Dau tch cua s chng acA
tendency towards evil is ten times stronger: Japanese term for trace of awakening, used in
Nhng ieu thien lanh phai c tu tap theo Japanese Zen for someone who has had an initial
khuynh hng luc nao ieu ac cung mi lan awakening experience, whose superior behavior
manh hn (ao cao nhat xch, ma cao nhat trng; is noticed and admired by others. This is seen as
ao cao nhat trng, ma qua au thng). undersirable and inappropriate, for when a person
Goodness is its own reward: Lay ngha lam li progresses further, the traces are eliminated and
(D ngha vi li)To do the right thing is in itself the awakened master appears as an ordinary
profitable enough. person to the massesT ng Nhat Ban ch Dau
tch cua s chng ac, dung trong Thien tong
Goodness and wickedness: Thien va AcSee
Nhat Ban e ch mot v a chng ngo, ngi c
Wholesome and unwholesome.
cac v khac trong vong va knh phuc. Viec nay
Goodness and wisdom: Blessedness and
c coi nh khong c a chuong va khong
wisdomPhc tue (phc hue)See Two feet
thch hp, v khi mot v tinh tien xa hn tren
in the Bodhisattvas practices.
ng ao, tat ca nhng dau tch phai c triet
Goodwill: Thien chTam t tieu va mot v thay a chng ngo xuat hien nh
Gopika (skt): Minh n. mot ngi bnh thng trc ai chung.
Go-Rajas (skt): Ngu Mao TranThe amount of Goshirakawa (jap): Vua Hau Bach Ha (Nhat
dust that can rest on the top of a cows hair (seven Ban).
times of that on a sheeps)So lng bui tren Gosirsa-candana (skt): Ngu an Hng.
au long trau gap bay lan so lng bui tren au 1) Ox-head sandalwood: Ngu an Chien
long tru hay de (Dng Mao Tran). anNgu an Hng.
 1999

2) Red sandal-wood; said to come from the ox- received critizisms, and no one is criticized all
head mountains, and if rubbed on the body to his life and not received any praises.
make one impervious to fire, generally Therefore, to a human being living in this
protective against fire, curative of wounds world, life brings happiness, sadness, success,
and generally medicinal. The first image of failure, etc., no one can avoid gossip, praise,
Sakyamuni was made of this wood: Xch and criticism at one time or another. We
Chien anLoai go chien an t nui Ngu should always remember that once the words
au, neu cha sat vao than co the tr la, of gossip reach us, if we are not wise and
thng c dung e ngan la. Tng au calm, it is inevitable that our minds will be
tien cua c Thch Ca Mau Ni c lam disturbed by afflictions. This is a great
bang loai go nay. obstruction and is detrimental to our
Gosrnga (skt): Ngu au SnA mountain 13 li cultivated path. To destroy gossip, we must
from Khotan. One of the same name exists in first examine and change our own mistakes,
Kiangning in Kiangsu, which gave its name to a not to search and look for others mistakes.
school of Niu-Tou Shan-Fa or Niu-Tou Sung; its We, ordinary people, always hope to be
fundamental teaching was the unreality of all loved, praised, and admired, but no one likes
things, that all is dream or illusionNui Ngu to be criticized. It is possible that our mistakes
au, con goi la Ngu Giac Sn, pha nam cach and deficiencies are more abundant and
thanh Hoa ien (Khotan) khoang 3 dam. Ni ma worse than other peoples. Sincere Buddhists
bay gi van goi nh vay. should never say this person is this way and
Gosshiki (jap): Karma-vijnana (skt)Karmic that person is that way; we should never
consciousnessNghiep ThcSee Karma- forget we are not better than anyone.
vijnana. Therefore, those who study and cultivate the
Buddha Dharma must be awakened to
Gossips of right and wrong: Th Phi.
examine and change themselves, and dont
(I) The meanings of Right and WrongNgha
look for and speak of others mistakes. If this
cua Th Phi: The unenlightened sentient
is accomplished, the cultivated path will
beings such as ourselves have always clung
improve with each passing day, if not, many
very tightly to the two characteristics of
enemies will be created. When receiving
egotism of self and non-self; we always
gossip and false accusations, Buddhists should
assume self-importance, we are talented,
tolerate peacefully, do not try to justify the
others are untalented, we are noble, others
situation. In the book of Buddha Recitation
are lowly and ignoble, etc. Therefore, we
Samadhi Jewel King Commentary, the
have classified and discriminated everything
Buddha taught: If falsely accused, it is not
into hundreds of thousands of better, worse,
necessary to seek vindication because to do
right, wrong, etc. When talking about gossip,
so will lead to increase hatred and
lets not even talk of us, the unenlightened
resentment. People who have wicked minds,
mortals bound by heavy karma, indeed, even
intentionally saying unkind things about us,
the Buddhas and Bodhisattvas of great
by trying to shed light in the matter means we
compassion who appear in this world to teach
are trying to prove to everyone that the
and guide sentient beings, are not spared
matter was falsely accused. Naturally, this
from sentient beings gossip. Therefore, the
will worsen the situation because it will give
ancient sage taught: Do not claim one is free
rise to more hatreds and arguments, which
from criticisms, silently there are plenty of
will further increase anger, resentment, and
people degrading. In front of us, they are
bitterness. In general, ordinary people always
polite, respectful, and friendly, but behind us,
see they are right and others are wrong.
who knows they insult even our mother and
Buddhists should always see our
father. In the Dharmapada Sutra, the Buddha
transgressions, not to see others
taught: No one is praised all his life and not
 2000

transgressions. Sincere Buddhists should xet loi mnh, ch ng nhn ngo loi ngi.
always remember that all the praises and Pham phu chung ta thng thch c thng
criticisms in the world cannot make one good yeu, khen tang, knh trong, ch khong a b
or bad, nor can they lead one to ch trch loi mnh. Co ng au ieu xau d
enlightenment or darkness, but all good, evil, cua mnh oi khi con nhieu va te hai hn na.
enlightenment, and darkness is up to each Phat t thuan thanh khong nen noi ngi nay
individual. In summary, if we create many the nay, ngi khac the no, ma nen luon ngh
wholesome conducts, then regardless whether lai rang mnh cung chang tot ep hn ai. Cho
someone hates and despites us, falsely nen ngi tu hoc Phat phap can nen phan
accusing us as wicked and evil beings, and tnh, xet sa lay mnh, ch nen nhn noi hay
saying that we deserve to be condemned to phe bnh en viec hay d cua ngi. c
hell; we will not be condemned to hell, but nh the th ng ao ngay cang them tot
we still reap the merits and blessings. In ep, neu khong nh the at se b lam oan gia.
contrast, if we plant unwholesome seeds, then Khi b th phi oan uong, ngi con Phat phai
even if our admirers praise and glorify us, we an nhan, ch nen tm cach bien bach. Trong
still must endure in the lower realmsPham Luan Bao Vng Tam Muoi, c Phat day:
phu chung ta c luon chap chat vao hai tng Oan ng khong can bien bach, v bien bach
nga nhan, do o thng hay cho rang ta hay, la nhan nga cha xa. V mot khi ngi a ac
ngi d, ta cao quy, ngi thap hen, van van tam co y noi xau ta, ma ta bien minh, tc la
V the ma xa nay chung ta c mai phan loai ta muon to cho cac ngi chung quanh biet
va bien biet tram ngan cac s th phi, hn rang ke o noi sai, d nhien se sanh ra nhng
thua, phai quay. ng noi chi chung ta la tranh cai, oan thu, roi phai chuoc lay them
hang pham phu bat a, nghiep chng nang ieu buon bc, gian hn, va cay ang. Thoi
ne phai b anh hng cua th phi, ma ngay ca thng pham phu ch thay mnh phai, con
en ch Phat va ch Bo Tat, v tam ai bi, ngi th quay; ngi con Phat nen luon thay
long bi man thng xot chung sanh ma th loi mnh, ch khong nen thay loi cua ngi.
hien ra ni i e giao hoa chung sanh cung Phat t thuan thanh nen luon nh rang moi
khong sao tranh khoi b tieng th phi lam cho tieng khen che ben ngoai khong lam cho ta
thng ton. Chnh v the ma Co c day rang: tot hoac xau them, cung khong lam cho ta
Thuy nhn boi hau vo nhan thuyet, na ca c sieu hay oa, ma moi xau tot sieu oa
nhn tien bat thuyet nhn. Ngha la ch noi eu ni ta. Tom lai, neu ta gay tao nhan
ta khong ngi ch trch, am tham chi thieu lanh, th du ngi co ghet han ma dung li
ke dem pha. Trc mat chung ta th ho cui khinh bang, hay co ke ac tam noi rang ta la
au lch s, knh trong, than thien; nhng sau ngi ang oa a nguc, cung khong lam sao
lng chung ta th nao ai co biet ho chi me ma ta oa a nguc cho c; nhng ngc
mang cha cua chung ta. Trong Kinh Phap Cu, lai, chung ta cung van gat hai nhng phc
c Phat day: Khong co ngi nao tron i c ma chung ta a gieo tao. V bang chung
c khen ma chang b che. Cung khong co ta gieo nhieu nhan xau ac, th tuy co c
ngi nao tron i b che ma chang c ngi ne trong ma dung li le trau chuot ngi
khen. Cho nen lam ngi tren i cung co khen, tang boc, th chung ta van phai chu
khi vui, luc buon, khi thanh, luc bai, van van, ieu oa lac.
khong ai tranh khoi tieng th phi, li thng (II) The Buddhas teachings on Right and
ghet va ch trch. Phai nen nh rang mot khi Wrong in the Dharmapada SutraNhng li
tieng th phi en vi ta, neu nh chung ta Phat day ve Th Phi trong Kinh Phap Cu:
khong sang suot va bnh tnh th chac rang 1) Atula! There is an old saying, it is not one of
tam chung ta phai xao ong, nao phien. Nh today only: They blame those who sit silent,
vay la chng ngai cho con ng tu tap. they blame those who speak too much. They
Muon pha tr th phi, chung ta trc het nen blame those who speak little too. There is no
 2001

one who is not blamed in this world of the White Clouds.Ten cua mot v Phat t
(Dharmapada 227): A-a-La nen biet: ay ngi c, ngi a tho gii tai Mien ien vao
khong phai ch la chuyen i nay ma i xa nam 1929. Vao nam 1931, ong du hanh sang
ngi ta cung tng noi: Lam thinh b ngi Darjeeling, tai ay ong rat thch thu vi Phat giao
che, noi nhieu b ngi che, noi t cung b Tay Tang va nhan le quan anh vi trng phai
ngi che. Lam ngi ma khong b che, that Drukpa Kagyupa. Ong t xem mnh thuoc truyen
la chuyen kho co the co the gian nay. thong Khong co giao quyen. Nhng tac pham
2) There never was, there never will be, nor is cua ong co anh hng ln vi ngi Tay phng,
there now, a person who is wholly blamed or ac biet la tac pham C S Ve Nhng Huyen B
wholly praised (Dharmapada 228): Toan b Tay Tang va quyen tieu s cua ong nhan e
ngi che ca, hay toan c ngi khen ca, ng May Trang.
la ieu qua kh cha tng co, hien tai tm Govratika (skt): Kukkura-Vratika (skt)Ngu
khong ra, va v lai cung khong de g thay Cau Ngoai aoHeretics who live as oxen or
c. dogs, one of the six heretic ascetic practices
3) Examining day by day, the wise praise him Ngoai ao song kho hanh nh trau cho, mot trong
who is of flawless life, intelligent, endowed sau th kho hanh cua ngoai ao. **See Six
with knowledge and virtue (Dharmapada austerities.
229): C moi buoi mai thc day t biet phan Goyoku (jap): Panca-visaya (skt)Five
tnh, hanh ong khong sai quay, tr tue hien desiresSee Five desires.
minh va gii hanh thanh tnh, o la ngi
Gozan (jap): Ngu SnSee Gosan Bungaku.
ang c ke tr tan dng.
Gozuzen (jap): Niu-Tou-ChanMeditation on
4) Who would dare to blame him who is like a
the unreality of all things (all is dream or
piece of pure gold? Even the gods and
illusion)Y cua Ngu au Tong la xem cac
Brahma praise him (Dharmapada 230): Pham
phap khong thc, nh mong huyen.
ung loai vang Diem phu ai lai che bai c?
Hanh ung Ba la mon, ch thien nao lai Grabh (skt): Grau (skt)Graha (skt)Seize
khong tan thng ?. GraspHold on toMaintainObstinate
Chap.
Gotama: ao s Co am
Grace (n): Thanh nhaAn hueFavor
Gotamide (skt): Kieu am Ni (ten khac cua ba
Gratitude.
Maha Ba xa ba e). **See Mahaprajapati.
Grace of the Buddha: An Phat.
Gotoba (jap): Thien Hoang Hau ieu Vu (Nhat
1) Grades of hearers: Pham thnh phapSee
Ban).
Three grades of hearers.
Go-un (jap): Panca-skandha (skt)Panca-
2) Mi an PhatSee Ten kinds of Buddhas
khandha (p)See Five Aggregations.
grace.
Govern (v): Thong tr. 3) V ngh en n PhatTake our Sakyamuni
Governance (n): S thong trS quan ly. Buddha as an example, from the time He first
Govinda, Lama Anagarika (E. L. Hoffmann developed the mind to cultivate for the
1898-1985): Name of a German Buddhist who Ultimate Bodhi Mind or Buddhahood, to aid
received Anagarika ordiantion in Burma in 1929. and escue sentient beings, he had endured
In 1931 he traveled to Darjeeling, where he endless sufferingsc Thch Ton, khi mi
became interested in Tibetan Buddhism and phat tam, v o chung ta, tu Bo Tat ao trai
received initiation in the Drukpa Kagyupa order. qua vo lng kiep, chu u cac s khoSee
He saw himself as belonging to the Non- Ten reasons that cause sentient beings to
Sectarian (Ris Med) tradition. His many writings develop Bodhi-mind.
had a wide influence on Western people, Grace of complete altruism: An v tha en
particularly The Foundation of Tibetan muon loai, mot trong mi an cua PhatGrace of
Mysticism and his autobiographical work Way complete altruism, one of ten kinds of the
 2002

Buddhas graceSee Ten kinds of Buddhas Grace of salvation: An Cu o chung sanh

grace. Grace of Initial resolve to universalize (salvation),
Grace of descending into the world: An giang one of ten kinds of the Buddhas graceAn Cu
tranGrace of descending into all the six states o chung sanh, mot trong mi an cua PhatSee
of existence for their salvation, one of ten kinds of Ten kinds of Buddhas grace.
the Buddhas graceAn giang tran cu the, mot Grace of self-sacrifice: An hy sinh trong tien
trong mi an cua PhatSee Ten kinds of kiep, mot trong mi an cua PhatGrace of self-
Buddhas grace. sacrifice in previous lives, one of ten kinds of the
Grace fields: Gratitude fieldsAn ienSee Buddhas graceSee Ten kinds of Buddhas
Eight fields for cultivating blessedness (I) (B). grace.
Grace of great pity: An ai biPitying thought Grace of the teachers: An s trngSee Ten
for all creatures, in that dying at 80 instead of 100 reasons that cause sentient beings to develop
he left twenty years of his own happiness to his Bodhi-mind.
disciples; and also the tripitaka for universal Grace of teaching in accordance with the
salvation, one of ten kinds of the Buddhas capacity of his hearers: An tuy thuan hoa
graceMot trong mi an cua Phat. Thng xot chungGrace of teaching in accordance with the
chung sanh ma nhap niet ban tuoi 80 thay v capacity of his hearers, first Hinayan, then
100 va e lai Tam Tang kinh ien pho cu o Mahayana doctrine, one of ten kinds of the
chung sanhSee Ten kinds of Buddhas grace. Buddhas graceAn tuy thuan hoa chung, mot
Grace and love: An aiHuman affection, trong mi an cua Phat. Trc tien la giao phap
which is one of the causes of rebirthS luyen ai Tieu Tha roi sau la giao phap ai ThaSee
cua con ngi, mot trong nhng nhan chnh cua s Ten kinds of Buddhas grace.
tai sanh. Graded teaching: Tiem giaoSee Gradual
Grace of the parents: V nh an cha meSee teaching.
Ten reasons that cause sentient beings to develop Grades of disciples mentioned in the Lotus
Bodhi-mind.
Sutra: Five grades of disciples mentioned in the
Grace of profound pity: An ai bi, mot trong Lotus SutraNam pham e t c Phat noi en
mi an cua PhatGrace of profound pity, one of trong Kinh Phap HoaSee Five grades of
ten kinds of the Buddhas graceSee Ten kinds disciples mentioned in the Lotus Sutra.
of Buddhas grace.
Grades of diversity: Trang thai d ong.
Grace of relief of the living from distress Grade of the five classes or stages of lay
and mortality: An cu kho va vien ly sanh t, disciples: Quan Hanh TcNgu pham v e t
mot trong mi an cua PhatGrace of relief of
tai giaSee Eight grades of disciples.
the living from distress and mortality, one of ten
Grades of Sramanera: Pham Sa DiThere are
kinds of the Buddhas graceSee Ten kinds of
three grades of SramaneraSee Three grades of
Buddhas grace.
Sramanera.
Grace of revealing his nirvana: An soi rang
Grade of the ten classes of ordinary monks
Niet ban cho chung e tGrace of revealing his
nirvana to stimulate his disciples, one of ten kinds and nuns: Tng T TcThap tn v e t hay
of the Buddhas graceSee Ten kinds of pham Tang pham NiSee Eight grades of
Buddhas grace. disciples.
Grace of revelation: An khai thAn soi rang Gradual (a): T tTiemBy degreeTo
Chan ly cho nhan loai, mot trong mi an cua flow little by little.
PhatGrace of revelation of himself in human Gradual awakening: Tiem ngoGradual
and glorified form, one of ten kinds of the enlightenment, or progressive awakening for
Buddhas graceSee Ten kinds of Buddhas beginners, one of the three modes of the Buddhas
grace. teaching of the Southern Sects (Hui-Neng). The

position that enlightenment comes gradually, as a
result of studying the sutras and accumulated
practiceTiem ngo hay giac ngo t t, mot trong
ba giao tng cua c Phat theo cac trng phai
Thien Nam Tong (Hue Nang). Trong o s giac
ngo xay en mot cach t t do ket qua cua viec
hoc tap kinh ien va tch tap cua thc hanhSee
Two kinds of entry into Bodhisattvahood, and
Three modes of the Buddhas teaching of the
Southern sects.
Gradual concentration: Tiem nhTo enter
dhyana (To concentrate) gradually, from the
shallow to the deep, from the simple to the
complexVao nh mot cach t t, t can en
sau, t n gian en phc tap.
Gradual dhyana: Tiem Th Ch QuanSee
Gradual from the shallow to the deep, and Three
modes of entering dhyana.
Gradual doctrine: Tiem Giao.
1) Gradual school refers to the notion that
awakening is attained through a program of
gradual training. Some people say it is
associated with the Northern School or
Pei Tsung of Chinese Chan and is
contrasted with the Southern School or
Nan Tsung or sudden teachings, which
hold that awakening must be attained all at
once, in a sudden flash of realization. Some
other people say the gradual method of
teaching by beginning with the Hinayana and
proceeding to the Mahayana, in contrast with
the immediate teaching of the Mahayana
doctrineTiem giao ch khai niem ve ngo
at c qua mot chng trnh thc tap t t.
Co ngi cho rang tiem giao quan he vi
Bac Tong Thien va ngc lai vi Nam Gradual Enlightened Zen: Thien Tiem Ngo.
Tong Thien hay on giao, v on giao cho
rang giac ngo phai c thc chng tc th, nh trong Kinh A Ham, Phng Dang va Niet
trong mot anh chp chng ngo. Vai ngi
khac lai cho rang ay la phng phap tien tu
t t, i t Tieu Tha len ai Tha, oi lai classifications of Sakyamunis teaching (B).
vi phng phap i thang vao giao thuyet ai
Tha cua on giao.
2) The gradual method of teaching by beginning
with the Hinayana and proceeding to the
Mahayana, in contrast with the immediate
teaching of the Mahayana doctrine, or of any
truth directly, e.g. Hua-Yen school considers
2003
the Hua-Yen sutra as the immediate or direct
teaching, and the Lotus sutra as both gradual
and direct; Tien-Tai considers the Lotus
sutra direct and complete. This is one of the
eight methods of teachings which The Buddha
utilized the Gradual Doctrine to induce
people gradually into deeper thinking, using
all sorts of measures, this is the time of the
Deer Park, of Development and of Wisdom.
The Gradual Doctrine teaches cultivators to
gain enlightenment gradually from lower to
higher levels such as the Pureland Dharma
Door. This gradual method or the method of
Agama, Vaipulya and Parinirvana-sutras. This
method is utilized by the majority of people
because it progresses from the elementary to
more complex teachingsPhng phap tien
tu t t, i t Tieu Tha len ai Tha, oi lai
vi phng phap i thang vao giao thuyet ai
Tha cua on giao. Tong Hoa Nghiem cho
rang kinh Hoa Nghiem la giao ien on ngo
va kinh Phap Hoa va tiem va on; trong
khi tong Thien Thai lai cho rang kinh Phap
Hoa la va la on giao ma cung la vien giao.
ay la mot trong tam loai giao phap ma c
Phat dung Tiem Giao dan du moi ngi i
lan vao s t duy sau tham, dung tat ca moi
phng tien, ay la thi Loc Uyen, Phng
ang va Bat Nha. Phng phap Tiem Giao
nay c ai a so ap dung v no i t thap
en cao, t can ban en phc tap nh Phap
Mon Tnh o. Phng phap nay bao ham cac
thi ky A Ham, Phng Quang va Bat Nha
See Five periods and eight teachings of the
Tien-Tai.
Gradual or or graded teaching: Tiem Giao
BanGradual or or graded teaching, i.e., Agama
and Nirvana SutrasSee Eight Tien-Tai
Gradual from the shallow to the deep: Tiem
Th Ch QuanGradual, from the shallow to the
deep, from the simple to the complex, such as
fixing the mind on the nose, or navel, etcTrc
can sau sau, trc n gian sau phc tap, chang
han nh tru tam tai nh mui hay ron, van van
See Three modes of entering dhyana.

Gradual Mahayana: ai Tha Tiem Giao
See Five divisions of Buddhism (I).
Gradual method: Tiem GiaoSee Gradual
school.
Gradual perfection: Tiem vienSee Two
perfect doctrines (A).
Gradual or progressive: TiemSee Three
modes of the Buddhas teaching of the Southern
sects.
Gradual school: Zengo (jap)Tiem GiaoSee
Gradual doctrine.
Gradual stages of cultivation: Tinh Tan Tu
Hanh Tiem ThSee Three gradual stage of
cultivation.
Gradual teachings: Tiem GiaoTiem giao nh
trong Kinh A Ham, Phng ang va Niet Ban
Gradual or or graded teaching, i.e., Agama and
Nirvana SutrasSee Gradual doctrine, Dual
division of the Buddhas teaching (II), and Eight
Tien-Tai classifications of Sakyamunis teaching
(B).
Gradual training: Tiem hoc.
Gradually: T tLittle by little.
Gradually to cut off: See Tiem Tiem on on.
Gradually immediate teaching: Tiem on
GiaoSee Two immediate ways to perfection.
Graduate student: Sinh vien tot nghiep.
Graha (skt): Chap thu.
1) Grasp: Grau (skt)Grabh (skt)Grasp
Hold on toMaintainObstinateTo be
held by anything or ideaMaintain
ObstinateSeizeChapChup layThu
TrcThu chap cac phap khong la bo
(theo Kinh Niet Ban: Het thay pham phu
eu thu trc t sac en thc. V me chap sac
ma sinh long tham, v tham ma b troi buoc
vao sac va thc, v b rang buoc nen khong
the tranh khoi kho au phien nao, buon lo,
sinh, lao, benh, t).
2) Nghiet La Ha: Grha (skt)Nghiet Ly Ha
Name of a demon, the seizerTen cua mot
loai quy chuyen i bat ngi.
Grahaka (skt): Grahana (skt)SeizingNang
Thu.
1) Seizing or perceiving: S nam lay hay s
nhan thc.
2004
2) One who seizes or perceives: Ngi nam
chap hay nhan thc.
Grahya (skt): S ThuSeized, that which is
perceivedCai b nam lay hay cai b nhan thc.
Grahyagrahaka (skt): S Thu Nang ThuThat
which is perceived or apprehended, and that
which perceives or apprehendsCai c nhan
thc hay c hieu, va cai nhan thc hay cai
hieuSee Grahaka.
Grain of dust: Nhat vi tran (hat bui).
Grain of sand in the river Ganges: Hang sa
(Cat song Hang).
Grain (v) seeds: Cha luaSee Eight things that
monks or nuns are not allowed to possessed.
Grandharammana (p): Hng TranThe
odourferous object. The atom or element of smell,
one of the six gunasHng tran la mui hng
cua luc tran nh sac, thanh, hng, v, xuc,
phap, khien ngi ngi thay co cam giac khoai
lac (ngi tu Phat, oi vi nhng mui thm khong
vui thch, oi vi mui thoi khong kho chu, ma gi
mnh t nhien trc hng tran).
Grand Unification Theory: Thuyet ai Tong
Hp.
Grandiose power: Quang ai lcThis is one
of the ten kinds of might with enormous power of
all Buddha which the Buddha taught in the
Flower Adornment Sutraay la mot trong mi
th lc cua ch Phat ma c Phat a day trong
Kinh Hoa NghiemSee Ten kinds of might with
enormous power of all Buddhas.
Grandiosity and self-conceit: Khoa trng va
kieu manThis is one of the ten wrong ways into
which the Yogin may fallay la mot trong
mi lam lac ma thien gia co the b ri vaoSee
Ten wrong ways into which Zen practitioners may
fall.
Grandsons of the King and children of
dukes: Vng ton cong t (con quan chau vua), y
noi con nha quyen quThe children of noble
housesThe aristocracy.
Grant (v): Ban choTo giveTo awardTo
bestowTo endow.
Grant a favor: Ban n.
Grant happiness to someone: Ban phc cho
aiNo one has the power to grant happiness or to

inflict suffering to all sentient beingsKhong ai
co quyen nang ban phc hay giang hoa cho ca
thay chung sanh.
Grant someone a favor: Th an cho ai.
Grant someone the posthumous title: Ban
tang ai danh hieu sau khi ngi o chet.
Grant someone the rank of chief disciple:
Ban cho ngi nao a v ai e t. thu lay ai bi, v diet kho cho tat ca chung sanh
Grant someone the title Sangha
President: Phong cho ai tc hieu Tang Thong.
Grantha (skt): Gia Lan Tha.
1) Verse: Ke.
2) The scriptures of the Sikhs: Giao ien cua
ngi Sikhs.
Grasp (v): Grabh (skt)Graha (skt)Grau
(skt)MaintainObstinateSeizeTo hold on
to, or be held by anything or ideaChup lay
Thu TrcThu chap cac phap khong la bo practices of Enlightening Beings.
(theo Kinh Niet Ban: Het thay pham phu eu thu
trc t sac en thc. V me chap sac ma sinh
long tham, v tham ma b troi buoc vao sac va
thc, v b rang buoc nen khong the tranh khoi
kho au phien nao, buon lo, sinh, lao, benh, t).
Grasp (v) to anything: Graha (skt)Chap trc
hay nam gi vao s vat.
Grasp Buddha: Thu lay Nh LaiBodhisattvas
grasp Buddha, cultivating the practices of
Enlightening Beings as offerings, one of the ten
kinds of grasping by which they perpetuate the
practices of Enlightening BeingsCh Bo Tat thu
lay Nh Lai v tu hanh Bo Tat e cung dng
See Ten kinds of grasping by which they
perpetuate the practices of Enlightening Beings.
Grasp enlightenment: Thu lay Bo e
Bodhisattvas grasp enlightenment, to obtain
unobstructed knowledge, one of the ten kinds of
grasping by which they perpetuate the practices of
Enlightening BeingsCh Bo Tat thu lay Bo e,
v c tr vo ngaiSee Ten kinds of grasping by
which they perpetuate the practices of
Enlightening Beings.
Grasp great benevolence: Thu lay ai t
Bodhisattvas grasp great benevolence, to bestow
on all beings the happiness of omniscience, one of
the ten kinds of grasping by which they perpetuate
the practices of Enlightening BeingsCh Bo Tat
thu lay ai t, v cho tat ca chung sanh nhng tr
2005
lacSee Ten kinds of grasping by which they
perpetuate the practices of Enlightening Beings.
Grasp great compassion: Thu lay ai bi
Bodhisattvas grasp great compassion, to
extinguish the pains of all sentient beings, one of
the ten kinds of grasping by which they perpetuate
the practices of Enlightening BeingsCh Bo Tat
See Ten kinds of grasping by which they
perpetuate the practices of Enlightening Beings.
Grasp all realms of sentient beings: Thu lay
tat ca chung sanh giiBodhisattvas grasp all
realms of sentient beings, to ultimately enlighten
them, one of the ten kinds of grasping by which
they perpetuate the practices of Enlightening
BeingsCh Bo Tat thu lay tat ca chung sanh
gii, v rot rao giao hoa chung sanhSee Ten
kinds of grasping by which they perpetuate the
Grasp roots of goodness: Thu lay thien can
Bodhisattvas grasp roots of goodness,
accumulating the virtues that mark and embellish
the Buddhas, one of the ten kinds of grasping by
which they perpetuate the practices of
Enlightening BeingsCh Bo Tat thu lay thien
can v cha nhom tng hao cong c cua ch
PhatSee Ten kinds of grasping by which they
perpetuate the practices of Enlightening Beings.
Grasp at shadows: Bo phong troc anh (uoi
hnh bat bong, y noi li noi vu v khong an nhap
vao au ca).
Grasp skill in means: Thu lay phng tien
thien xaoBodhisattvas grasp skill in means, to
demonstrate them everywhere, one of the ten
kinds of grasping by which they perpetuate the
practices of Enlightening BeingsCh Bo Tat thu
lay thien xao phng tien, v eu th hien tat ca
moi niSee Ten kinds of grasping by which
they perpetuate the practices of Enlightening
Beings.
Grasp all things: Thu lay ch phap
Bodhisattvas grasp all things, to comprehend them
everywhere with clear knowledge, one of the ten
kinds of grasping by which they perpetuate the
practices of Enlightening BeingsCh Bo Tat thu
lay tat ca cac phap, v moi ni eu dung minh
tr e hien roSee Ten kinds of grasping by
 2006

which they perpetuate the practices of ch khong phai la ao vongSee Six coarser
Enlightening Beings. stages (3).
Grasp the transcendent ways: Thu lay Ba La Grasping and rejecting: Lay bo (chap chat va
MatBodhisattvas grasp the transcendent ways, buong xa).
to accumulate the adornments of Enlightening Grasping at theory and neglecting practice:
Beings, one of the ten kinds of grasping by which Chap ly bo s.
they perpetuate the practices of Enlightening Grass cannot grow, but its roots are not yet
BeingsV tch tap nhng trang nghiem cua Bo
rotten or destroyed: When we crush prairie
TatSee Ten kinds of grasping by which they
grass with a stone block, though the grass cannot
perpetuate the practices of Enlightening Beings.
grow, its roots are not yet rotten or destroyed. If
Grasp all worlds: Thu lay tat ca the gii conditions arise that cause the stone to be
Bodhisattvas grasp all worlds, to ultimately purify overturned, the grass will continue to grow as
them, one of the ten kinds of grasping by which beforeNh dung tang a e len co dai, co tuy
they perpetuate the practices of Enlightening khong moc c nhng cu cua no cha h thui;
BeingsThu lay tat ca the gii v rot rao nghiem neu gap duyen khac tang a b lat len, co van
tnhSee Ten kinds of grasping by which they moc lai nh cuSee Three analogies concerning
perpetuate the practices of Enlightening Beings. retrogression of practitioners who have
Grasping: Upadana (p)Chap thuNam gi experienced awakening.
hay b cuon hut bi cai gAttachment Grass couch: Bo oan (ket bang co).
PossessionClinging to existenceLaying hold
Grass finger-ring: Thao HoanUsed by the
ofThe Buddha always taught his disciples,
esoteric sectCon goi la Mao Hoan, chiec nhan
monks, nuns and laypeople, not to grasp on
lam bang co. Mat giao dung trong cac nghi le.
anything; however, according to the Flower
Grass spirit: Than Co.
Adornment Sutra, Chapter 38, there are ten kinds
of grasping by which they perpetuate the practices Grass-tips: Ngon co.
of Enlightening Beings. Enlightening Beings who Grateful (a): ThankfulTri an.
abide by these can perpetuate the practices of Grateful to the benefactors: V ngh an th
Enlightening Beings and attain the Buddhas chuSee Ten reasons that cause sentient beings
supreme state of not grasping anythingc Phat to develop Bodhi-mind.
thng day chung e t, Ty Kheo, Ty Kheo Ni, Grateful to the sentient beings: n chung
va ngi tai gia la khong nen chap thu vao bat c sanhSee Ten reasons that cause sentient beings
th g, tuy nhien theo Kinh Hoa Nghiem, Pham to develop Bodhi-mind.
38, c Phat noi ch ai Bo Tat co mi ieu thu Gratefulness (n): Long biet an.
lay, do ay ma khong dt hanh Bo Tat. Ch Bo Gratify (v): Ban tangLam va long.
Tat an tru ni mi ieu thu lay nay thi co the
Gratitude (n): Long biet nLong tri nLong
chang dt Bo Tat hanh, va c phap vo s thu
cam kchThe Buddha taught: One should not
vo thng cua tat ca Nh LaiSee Nine bonds
wish to be repaid for good deeds. Doing good
that bind men to mortality, Ten kinds of grasping
deeds with an intention of getting repayment will
by which they perpetuate the practices of
lead to greed for fame and fortune. However, in
Enlightening Beings, and Twelve conditions of
any society, gratitude is a precious virtue and
cause and effect.
Buddhists should always remember the kindness
Grasping to the past: Chap Thu TngThe and assistance others have given you. Even
third of the six coarser stages in The Awakening
though the Buddha asked the giver not to wish to
of Faith, retention of memories of past joys and
be repaid for good deeds, He always considered
sorrows as if they were realities and not
gratitude to be a great blessing, an extremely high
illusionsTho tng th ba trong sau tho tng
quality to develop for every Buddhistc Phat
c e cap trong ai Tha Khi Tn Luan, nh
day: Thi an bat cau bao, con cau bao la thi an co
mai nhng vui nhng buon coi nh chung la that
 2007

mu o va s thi an nh vay se a ti ham muon LnhThu PhongVulture PeakA Sanskrit

danh li. Tuy nhien, trong bat c xa hoi nao, biet term for Vulture Peak. Name of a Mountain
n la mot c tnh quy bau, va ngi Phat t nen near Rajagrha in north east India, on which
luon ghi nh long tot va s giup cua ngi Sakyamuni Buddha is said to have delivered a
khac. Du c Phat bao ngi bo th ng mong number of sermons, including the Lotus Sutra. It is
cau c bao ap, nhng Ngai luon xem s biet reported to have received its name after Mara
n la mot ai phuc, mot pham hanh cao tot ma took the form of a vulture in an attempt to distract
Phat t can nen phat trien. Ananda from his meditation. This is also one of
Gratitude to the Buddha: Cam v an c cua the many Retreats given to the Buddha for the use
PhatSee Seven mental attitudes in penitential of the Sangha. According to Eitel in The
meditation or worship. Dictionary of Chinese-English Buddhist Terms,
Gratitude fields: Grace fieldsAn ienSee Vulture Peak, near Rajagrha, the modern Giddore,
Eight fields for cultivating blessedness (I) (B). so called because Mara Pisuna once assume there
in guise of a vulture to interrupt the meditation of
Gratuitous (a): Biet n.
Ananda; more probably because of its shape, or
Gratuity (n): An hue.
because of the vultures who fed there on the
Grau (skt): Grabh (skt)Graha (skt)Seize dead; a place frequented by the Buddha; the
GraspHold on toMaintainObstinate imaginary scene of the preaching of the Lotus
Chap. Sutra, and called the Spiritual Vulture Peak, as
Grave: the Lotus sutra is also known as the Vulture Peak
1) (a): Nghiem trong. Gatha. Also called Vultures Peak. It was so
2) (n): Mo huyet. called because it resembled a vulture-like peak
Grave barriers to meditation and and also because the vultures used to dwell on its
enlightenment: Trong QuanNhng tr ngai peak (said to be shaped like a vultures head). It is
nghiem trong trong thien nh va giac ngo. is one of the five famous hills surrounding the
Grave offense: ai toiTrong toiThere are inner area of Rajagaha during the Buddhas time,
five grave offenses, or five deadly sins (killing present-day town of Rajgir in Bihar state of the
ones father or ones mother or an arahant, northeast India. Its caverns were always inhabited
causing dissension within the Sangha, causing the by the ascetics of ancient days and the Buddha
Tathagata to bleed)See Five betrayals. also came to stay at this place to sit meditation
Grave sins: Loi nang. several times during his sojourn in Rajagaha. It is
said that the Buddha preached there many
Gravestone: Bia mo.
important discourses of the Great Vehicle
Graveyard (n): CemeteryNgha trang. including the Lotus Sutra.
Gravity (n): Dan lc cua a cau (lc hap dan).
Gray matter: Chat xam trong nao (ay la chat
can ban cua tr tue con ngi).
Gray pennon in the Southwest: Tay Nam
phn xamay la mot trong Phn tam sac cua
c Phat A Di a, ch tam hng trong khong
gianThis is one of the Amitabhas eight
pennons of various colours, indicating the eight
directions of spaceSee Eight pennons of various
colours.
Grdhra (skt): Kiet Lat aLinh thu (kenh
kenh)Vulture.
Grdhrakuta (skt): Gijjakuta (p)Xa Quat
SnLinh Thu SnThu au SnThu

(Grdhrakuta Mountain in SravastiNui Linh
Thu tai x Xa Ve)
T Bac Phan dung e ch nh Thu Sn. Ten
cua mot ngon nui gan thanh Vng Xa vung
ong Bac An o, ni c Phat Thch Ca Mau Ni
a thuyet giang rat nhieu kinh ien, bao gom
Kinh Phap Hoa. Ngi ta tng thuat nui nay
mang ten Linh Thu sau khi bon ma vng hoa ra
nhng con kenh kenh e lam phan tam ngai A
Nan trong luc toa thien. ay cung la mot trong
nhng ni dung lam an c kiet ha cho Phat va
tang gia. Theo Eitel trong Trung Anh Phat Hoc T
ien, Thu Sn (trong nui Ky Xa Quat), gan
thanh Vng Xa, bay gi goi la Giddore, c goi
nh vay v mot thi ma vng Pisuna a gia dang
lam chim ken ken quay pha thien hanh cua Ngai
A Nan a; cung co the v hnh dang cua nui giong
nh con chim ken ken, hay la v ni o chim ken
thng lui ti an tht ngi chet (theo tuc lam tang
cua ngi bac An). Ni ay c Phat thng lui
ti e thuyet giang kinh phap; mot canh tng
tng ve Phat giang kinh Phap Hoa tai ay. Ni
nay con c goi la Linh Thu Sn, va Kinh Phap
Hoa cung con c goi la Thu Phong Ke. Cung
goi la nui Linh Thu hay nui Hnh Chim Ken
Ken v ngon nui co hnh dang giong nh chim
ken ken, va cung bi chim ken ken thng hay tu
tap song tren nh nui. ay la mot trong nam
ngon nui noi tieng trong thanh Vng Xa trong
thi c Phat con tai the, ngay nay la thanh pho
Rajgir, trong tieu bang Bihar, thuoc ong bac An
o. Xa kia, nhieu ao s thng an tu trong cac
hang ong ngon nui nay, va c Phat cung hay
ghe vao ay e toa thien moi khi Ngai en
Vng Xa hoang phap. Ngi ta noi c Phat a
thuyet nhieu kinh ai Tha quan trong tren nh
nui nay, trong o co Kinh Phap Hoa.
Great (a):
1) Extensive: ImmenseVastTo lnV ai.
2) ai (ln, noi ve tam): See Eight minds and
Eight ways of developing the Bodhi Mind.
Great abandonment: ai xa.
Great achievement: Thanh tu v ai (c ai
thanh tu).
Great aeon: Mahakalpa (skt)ai kiepThe
period of time between the creation and
recreation of a world or universe. Each great aeon
2008
is subdivided into four asankhyeya-kalpas:
formation, existence, destruction and non-
existence. Each of the four asankhyeya-kalpas is
again subdivided into twenty small kalpas. Each
small kalpa is divided into a period of increase
and decreaseai kiep, khoang thi gian t s
thanh lap en tai thanh lap cua mot the gii hay
vu tru. Tien trnh nay bao gom thanh, tru, hoai,
khong. Moi ai kiep lai chia lam bon a tang ky
kiep: thanh, tru, hoai, khong. Moi a tang ky kiep
lai chia lam hai mi tieu kiep. Moi tieu kiep lai
chia ra lam thi ky tang va giam.
Great afflictions: ai phien naoai Phien
Nao a PhapThere are six things or mental
conditions producing passion and delusionCo
sau ieu kien tinh than sinh ra duc vong va phien
nao:
1) Stupidity: Si me.
2) Excess: Phong dat (qua o).
3) Laziness: Tray li.
4) Unbelief: Bat tn.
5) Confusion: Hon Tram (lon lao).
6) Restlessness: Trao c.
** See Two kinds of affliction (C).
Great Aggregation Sutra: Maha-samnipata-
sutra (skt)Daishukyo (jap)Great Heap
Sutraai Tap Kinh.
Great all-embracing receiver: ai nhiep
thuA title of Amitabha BuddhaMot danh hieu
cua c Phat A Di a.
Great almsgiver: Maha-danapati (skt)ai th
chu.
Great appropriate means: Mahapaya (skt)
ai phng tienExpedient method of teaching
of Buddhas and BodhisattvasPhng tien thien
xao cua ch Phat va ch Bo Tat.
Great Argument Ghost King: Quy Vng ai
Tranh.
Great Arhat: ai A la Han.
Great Assembly: Mahasangha (skt)ai
ChungFor the benefit of the great assembly
V li ch cua ai chung.
Great auspicious: ai kiet tng.
Great Avichi: ai A Ty.
Great Awakening: ai ngo.

Great awe-inspiring power and virtue:
Mahatejas (skt)ai oai cAwe-inspiring
power and virtue that can suppress evil-doers and
protect the goodOai c co the triet tieu ke ac
va bao ve ngi hien.
Great baptism: ai Quan anhIn Tibetan
Buddhism, the great baptism, used on special
ocassions for washing away sin and evil and
entering into virtueTheo truyen thong Phat giao
Tay Tang, le quan anh c dung e ra sach Bodhisattvas of Lotus SutraCo bon v Bo Tat
toi chng va ac nghiep e i vao cong c. ln trong Kinh Phap HoaSee Mahasattva, and
Great basis of faith: ai tnOne of the three
pillars of Zen, according to the Rinzai tradition,
along with great doubt and great resolve. It is
defined as an unwavering (vng vang) conviction
(s khang nh) in the efficacy (s hieu nghiem)
of the path, despite the difficulties involved in
following it.
Great being: ai s.
1) Bodhisattva or Mahasattva (skt)Leader of
menMot bac ai nhanai s.
2) Enlightening Beings are called Great Beings
because they dwell in the Great Vehicle
Hieu la Ma Ha Tat oa v an tru trong ai
ThaSee Ten appellations of greatness of
Great Enlightening Beings.
Great bell: ai hong chung.
Great benefit results from goodness: ai
Thien ai LiImplying the better one is the
greater the resultting benefitS li ch ln ket
qua cua viec thien lanh.
Great benevolence and compassion: Qua
kh vo lng ai t ai bi cu ho tat ca chung the embodiment of Brahman virtuesai Ba La
sanhSee Ten infinities of things that the
manifestation of Buddha can be accomplished.
Great bhikshus: The Great Masterai Hoa
Thngai Ty Kheo TangGreat Bhiksus,
one of great virtue and old age.
Great black deva: ai Hac ThienSee
Mahakala.
Great Blazing Perfect Light: Kim Luan Phat
anh Tonai X Thanh Quang.
Great Blazing Shoulders Buddha: ai Diem
Kien Phat.
Great Blessing: Divine blessingai phc
c (hong an).
2009
Great bodhi mind: ai Bo e TamThe mind
of Mahayana or Buddha-enlightenment, as
contrast with the mind of inferior bodhi of the
sravakas and pratyeka-buddhasTam giac ngo
bo e cua Phat hay ai tha, ngc lai vi tam
bo e cua hang nh tha Thanh Van va Duyen
Giac.
Great bodhisattva: Mahasattva (skt)Bo Tat
Ma Ha Tatai Bo TatThere are four Great
Four Great Bodhisattvas of Lotus Sutra.
Great body: ai ThanNirmanakaya or
transformable body of the Buddha which covers
the whole universeThan ln hay hoa than trum
khap vu tru cua Phat.
Great bounty: Great favourai an.
Great Brahma: Brahma Sahampatiai Pham
ThienGreat Brahma often considered as the
Creator of the Universeai Pham Thien thng
c xem la ang Tao Hoa (theo than thoai An
o).
Great Brahma Sutra: ai Ba La Mon Kinh
A sutra dealing with Buddhist Aspect of the
Brahman casteKinh noi len quan iem Phat
giao ve giai cap Ba La Mon.
Great Brahmana: ai Ba La MonGreat
Brahmana is used to apply to the Buddha, who
though not of the Brahman caste was the
embodiment of Brahman virtues. According to the
Nirvana Sutra, the great Brahmana, applied to the
Buddha, who thought not of Brahman caste was
Mon c dung cho c Phat, du khong phai
sanh ra trong giai cap Ba La Mon, nhng la hien
than cua Pham c. Theo Kinh Niet Ban th v
Ba La Mon ln An o, ch c Phat, v a co
t tng cho rang khong ch giai cap Ba La Mon
mi la hien than cua ao c.
Great brave: ai dung.
Great Bright White-bodied bodhisattva: ai
Minh Bach Than Bo Tatai Minh Vng Bach
Than Bo TatThe sixth in the first row of the
Garbhadhatu Kuan-Yin groupV Bo Tat co than
trang, v th sau ng hang au trong Thai Tang
Gii, nhom Quan The Am.
Great Brightness Buddha: ai Minh Phat.
 2010

Great Buddhas name of Repentance: Hong Bat a La va Phap Hien dch sang Hoa ng thanh
Danh Sam Hoi. 40 quyen.
Great Buddha Shurangama Mantra: ai Great cause: ai ngha.
Phat anh Thu Lang Nghiem. Great ceremonial charter: Great codeai
Great Buddha statues: ai Tng Phat ie n.
Besides the two great statues of the Buddha in Great characteristics: Yeu to lnThere are
Afghanistan which were destroyed by the Taliban three great characteristics mentioned in the
in 2002, there are still several big Buddha statues Awakening of FaithCo ba ai c noi en
in the world, among them are the two most trong Khi Tn LuanSee Three great
famous statues in Japan: 1) a huge statue of characteristics in the awakening faith.
Varocana housed in the Todaiji Temple in Nara, Great Circle: Maha-mandala (skt)ai Man
commissioned (uy thac) by emperor Shomu (724- a LaThe Great Circle is the circle of the
748), it was consecrated (dang cung) in 751; and Buddha and his companions represented by
2) an image of Amitabha Buddha, which was pictures or painted figures, i.e., a plane
financed by donations gathered by Joko and representationai Man a La la vong tron cua
constructed in 1252. It was originally housed in c Phat va cac tuy tung c trnh bay bang
Kotokuin Temple, but the building was destroyed hnh anh hay tranh ve, tc trnh bay trong mat
by a tidal wave in 1495. The image was left intact, phangSee Four kinds of Mandala.
but an earthquake in 1923 damaged its base. Great circular iron enclosure: Mahacakravala
Extensive repair work was conducted on it in (skt)The great circular "iron" enclosure; the
1960-1961Ngoai hai bc tng Phat v ai A higher of the double circle of mountains forming
Phu Han a b Taliban pha huy hoi nam 2002, con the outer periphery of every world, concentric to
co nam bay tng phat ln khac khap ni tren the seven circles around Sumeruai Thiet Vi
the gii, trong so nay co 2 tng ln Nhat Ban: snSee Meru.
1) tng Phat Ty Lo Gia Na ln tai t vien
Great circular iron mountain:
Todaiji Nai Lng, c vua Shonu dang cung
Mahacakravala (skt)ai Thiet Vi SnNui
vao nam 751; 2) tng Phat A Di a, c vua
ai Thiet ViThe higher of the double circle of
Joko tai tr va c xay dng nam 1495. Mat
mountains forming the outer periphery of every
tng Phat nay van con nguyen, nhng en cuoc
world, concentric to the seven circles around
ong at vao nam 1923 lam h hai nen tng.
SumeruNui sat bao quanh the gii.
Cong tac trung tu gan nh toan bo a c khi
Great citations: Mahapadesa (p)Nhng ieu
cong nam 1960 va hoan tat nam 1961.
tham chieu ln laoOn his way to preach, the
Great Buddha of Supreme Penetration and
Buddha passed from village to village. One day
Wisdom: ai Thong Tr Thang PhatSee he arrived at Bhoganagara and there he taught the
Mahabhijna-Jnanabhibhu. four great citations or references by means of
Great Buddhist wisdom: ai Phat TrGreat which the word of the Buddha could be tested and
Buddhist Wisdom which knows what method is clarifiedTheo c Phat va Phat Phap cua Hoa
right at what time for preaching and saving certain Thng Narada, trong khi i lang thang t lang
sentient beingsCh Phat biet phng cach nao nay qua lang khac, mot ngay no c Phat en
ung va thi iem nao hp e giao hoa cu o Bhoganagara va tai ay Ngai a day Bon ai
chung sanh. Giao Phap hay bon ieu tham chieu ln, ma y c
Great calamity: Catastropheai nan (ai tai theo o chung ta co the trac nghiem va lam sang
hoa). to nhng li giao huan cua c PhatSee Four
Great canon of monastic rules: The great great citations.
canon of monastic rules, translated into Chinese Great code: Great ceremonial charterai
by Buddhabhadra and Fa-Hsien in 40 booksBo ien.
luat Ma Ha Tang Ky (luat thien mon) do Phat a

Great Collection Sutra: Maha-samnipata-sutra
(skt)Great Heap SutraKinh ai Tap.
Great Comforter: ai An UiPacifierA
Buddhas titleMot v an ui ln, danh hieu cua
Phat.
Great commander: ai Nguyen Soai Minh
VngOne of the sixteen commanders, named
AtavikaMot trong mi sau Minh Vng, co
ten la A-Tra-Bac-Cau.
Great compassion: Maha-karuna (skt)ai
BiLong t bi rong lnGreat mercyGreat
pityTo be full of compassion (greatly pitiful).
Mahakaruna means the Great Compassion of the
Buddhas and Bodhisattvas. Also means a heart
that seeks to save the suffering (great
compassion), applied to all Buddhas and
Bodhisattvas, especially to Kuan-Yin, for their
original vows growing out of a great
compassionate heartLong t bi rong ln hay
tam ay long t bi. ai bi la long thng xot v
ai cua ch Phat va ch Bo Tat. ai bi con co
ngha la long cu o chung sanh au kho, ch ch
Phat va ch Bo Tat, ac biet am ch Phat Quan
Am, v bon nguyen cua cac ngai phat sinh t long
ai bi rong lnSee Compassion.
Great compassion of the Buddhas and
Bodhisattvas: Long thng xot v ai cua ch
Phat va ch Bo TatSee Compassion and Great
compassion.
Great compassionate heart: ai bi tam
Without the compassionate heart there will be no
Buddhism. This emphasis on Mahakaruna is
characteristic of the Mahayana. We can say that
the whole panorama of its teachings revolves on
this pivot. The philosophy of Interpenetration so
pictorially depicted in the Avatamsaka Sutra is in
fact no more than the outburst of this life-
energyNeu co ai bi tam, chang the la Phat
phap. Coi nang ai bi tam (Mahakaruna) la net
chnh cua ai Tha. Chung ta co the noi, toan bo
tnh chat cua giao thuyet o quay quanh cai tru
chot nay. Nen triet ly vien dung c mieu ta rat
gi hnh trong Hoa Nghiem thc s chnh la cai
bung v cua cong nang sinh ong oSee Ten
characters of Bodhicitta.
Great-Compassionate-Light Buddha: ai Bi
Quang Phat.
2011
Great Compassion Mantra: ai Bi Chu
Namo ratnatrayaya Namo Arya
Avalokiteshavaraya Bodhisattvaya Mahasattvaya
Mahaka-runikaya Om! Savalavati Sudhanatasya
Namaskrittva naman arya Avalokitashavara
lantabha Namo Nilakantha Srimahapatashami
Sarvadvatashubham Ashiyum Sarvasattva namo
pasattva namo bhaga Ma bhate tu Tadyatha Om!
Avaloka Lokate Kalati Ishiri Mahabodhisattva
Sabho Sabho Mara Mara Mashi Mashi ridhayu
Guru guru ghamain Dhuru dhuru Bhashiyati,
Maha Bhashiyati. Dhara dhara Dhirini Shvaraya
Jala jala Mahabhamara Mudhili E hy e hi Shina
shina Alashinbalashari Basha bhasnin Bharashaya
Hulu hulu pra Hulu hulu shri Sara sara Sitri sitri
Suru suru Buddhaya buddhaya Bodhaya bodhaya
Maitriye Nilaskanta Trisa rana Bhaya mane
Svaha Sitaya Svaha Maha Sitaya Svaha Sitayaye
Nilakansta Shvaraya Svaha Nilakanthi Svaha
Pranila Svaha Shrisimhamukhaya Svaha
Sarvamahasastaya Svaha Chakra astaya Svaha
Padmakesshaya Svaha Nilakantepantalaya Svaha
Mopholishankaraya Svaha Namo ratnatrayaya
Namo arya Avalokite Shavaraya Svaha Om!
Siddhyantu Mantra Pataya Svaha (3 times)Nam
mo hac ra at na a ra da da. Nam mo a r da ba
lo yet e thc bat ra da, Bo e tat oa ba da, Ma
ha tat oa ba da, Ma ha ca lo ni ca da. An tat ban
ra phat due, So at na at toa. Nam mo tat kiet
lat oa y mong a r da, Ba lo yet e that Phat ra
lang a ba. Nam mo na ra can tr, He r ma ha ban
a sa me, Tat ba a tha au du bang, A the dng,
Tat ba tat a na ma ba da, Ma phat at au at
iet tha. An a ba lo he, Lo ca e, Ca ra e, Di he
r, Ma ha bo e tat oa, Tat ba tat ba, Ma ra ma
ra, Ma he ma he, r a dng, Cu lo cu lo kiet
mong, o lo o lo phat xa da e, Ma ha phat xa
da e. a ra a ra, a r ni. That Phat ra da, Da
ra da ra, Ma ma phat ma ra, Muc e le, Y he y
he, That na that na, A ra sam Phat ra xa li, Phat
sa phat sam, Phat ra xa da. Ho lo ho lo ma ra, Ho
lo ho lo he r. Ta ra ta ra, Tat r tat r. To ro to ro,
Bo e da bo e da. Bo a da bo a da. Di e r
da, Na ra can tr , a r sac ni na, Ba da ma na,
Ta ba ha. Tat a da, Ta ba ha. Ma ha tat a da ta
ba ha, Tat a du nghe, That ban ra da, Ta ba ha,
Na ra can tr , Ta ba ha, Ma ra na ra, Ta ba ha.
Tat ra tang a muc khe da, Ta ba ha. Ta ba ma ha

a tat a da, Ta ba ha. Gia kiet ra a tat a da, Ta
ba ha. Ba a ma yet tat a da, Ta ba ha. Na ra
can tr ban a ra da, Ta ba ha. Ma ba li thang
yet ra da, Ta ba ha. Nam mo hac ra at na a ra
da da, Nam mo a r da Ba lo kiet e, Thc ban
ra da, Ta ba ha. An tat ien o, Man a ra, Bat a
da, Ta ba ha ( 3 lan).
Great compassionate vow: The vow of Buddha
and bodhisattvas to save all beingsBi nguyen.
Great complete: ai man.
Great completion: Mahasambhava (skt)ai
thanh.
Great Concentration of the Action of the
Pure Profound Mind: Thanh Tnh Tham Tam
Hanh ai Tam MuoiSee Ten concentrations of
the Buddhas.
Great Concentration of Differentiated
Bodies of Sentient Beings: Chung Sanh Sai
Biet Than ai Tam MuoiSee
concentrations of the Buddhas.
Great Concentration of Freedom in the
Elemental Cosmos: Phap Gii T Tai ai Tam
MuoiSee Ten concentrations of the Buddhas.
Great Concentration of Knowledge of the
Adornments of the Buddhas: Lieu Tri Nht
Thiet The Gii Phat Trang Nghiem Tam Muoi
See Ten concentrations of the Buddhas.
Great Concentration of Knowledge of the
stores of Adornments of the Past: Biet Qua
Kh Trang Nghiem Tang ai Tam MuoiSee
Ten concentrations of the Buddhas.
Great Concentration of Subtle Light: Dieu
Quang ai Tam MuoiSee Ten concentrations
of the Buddhas.
Great Concentration of successive
journeying to the Buddha-lands: Bien vang
ch Phat quoc o ai Tam MuoiSee Ten
concentrations of the Buddhas.
Great Concentration of the Treasury of
Light of Knowledge: Tr Quang Minh Tang ai
Tam MuoiSee Ten concentrations of the
Buddhas.
Great Concentration of the Unimpeded
Wheel: Vo Ngai Luan ai Tam MuoiSee Ten
concentrations of the Buddhas.
2012
Great Concentration of Universal Light:
Includes the following concentrationsPho
Quang ai Tam Muoi, gom nhng phap tam muoi
sau ay.
1) Ten kinds of Inexhaustible Qualities: Mi
phap mon vo tanSee Ten kinds of
Inexhaustible Qualities and Ten
concentrations of the Buddhas.
2) Ten kinds of boundless will: Mi mon vo
bien tamSee Ten kinds of boundless will
and Ten concentrations of the Buddhas.
3) Ten kinds of knowledge of differentiation of
entry into concentration: Mi mon nhap
Tam muoi sai biet trSee Ten kinds of
knowledge of differentiation of entry into
concentration and Ten concentrations of the
Buddhas.
4) Ten kinds of knowledge of skills in entry into
great concentration: Mi mon Tr thien xao
Ten nhap ai Tam muoiSee Ten kinds of
knowledge of skills in entry into great
concentration and Ten concentrations of the
Buddhas.
Great congregation: ai hai chung.
Great conveyance: Mahayana (skt)Greater
vehicleai tha.
Great cosmic era of the world: Mahakalpa
(skt)From the beginning of a universe till it is
destroyed and another begins in its placeai
Kiep.
Great courage: S can am ln lao.
Great and courage: ai HungGreat in
CourageThe great heroai hung cua c
Phat e hang phuc chung maThe Buddhas
power over demons.
Great death: ai tThe great death; a Chan
expression for the death of ego, which leads to
great rebirth or profound enlightenment. This
expression does not refer to physical death, but
rather to the death of the illusion of ego, of
delusion. According to the Zen Sect, great death
means one who has swept away completely all
illusions, or all consciousnessCai chet ln, t
ng cua nha Thien am ch cai chet cua cai toi
dan en s tai sanh ln hay ai giac tham sau.
ay khong phai la cai chet cua than the, ma la
cai chet cua ao anh ve cai toi, cua s mu quang.
 2013

Theo Thien tong th ai T e Nhan la ngi a results, he will not attain the ultimate goal. If
tan diet phien nao va vong thc. he is led astray by small advatages, he will
Great Debts: Trong anThere are four Great never accomplish great things. The way of
DebtsCo bon trong anSee Four Great Debts. Zen is not the entrance and exit of a
Great deed: Quang hanhExtensive deed university. We do not set apart a certain
Vast deed. period of time for study and then receive a
graduation. The way of Zen is not a matter of
Great desire: S mong muon v aiSee Ten
months or years but of a lifetime. There is
kinds of definitive mark of Great Enlightening
only one kind of graduation in Zen: the
Beings (6).
attainment of Supreme Enlightenment. Even
Great determination: ai phung s.
though we all have a Buddha-nature, it is not
(I) Great determination in Mahayana
easy to to become a Buddha. It is difficult not
Buddhismai phung s trong Phat giao ai
only for us, but it was also difficult for the
Tha: Once we have deep compassion, we
Buddha. The Buddha said: In the universe
would feel responsible to bring others
there is not a spot of land as small as a
happiness and to free them from sufferings
mustard seed where I have not sacrifice my
and afflictions. Whereas in compassion, we
life or have not buried my bones. It is
only want others to be happy and to be free
difficult to imagine how many lifetimes the
from misery, in great determination, we make
Buddha reincarnated in this universe,
vows to do some thing about helping them
cultivating his wisdom and virtue to attain
Khi chung ta co mot tam long t ai sau sac,
Buddhahood. In the last life, the Buddha
chung ta se cam thay co trach nhiem mang
devoted himself to practice for six years and
lai hanh phuc cho ngi khac va giai thoat ho
forty-nine days. Bodhidharma also practiced
khoi kho au phien nao. Ni long bi man,
for nine years after he arrived in China.
chung ta ch muon ngi khac c thoat
Therefore, great determination is
khoi kho s, trong ai nguyen chung ta lam
extremely important in Zen practiceai
mot cai g o e giup hoSee
quyet la mot trong ba yeu to a en thanh
Compassion, Great compassion and
cong trong Thien tap. Theo Thien s Thch
Mahapranidhana.
Thien An trong Triet Ly Thien-Thc Hanh
(II) Great determination in Zen practiceai
Thien, sau khi chung ta a giai quyet nhng
quyet tam trong Thien tap: Great
nghi van va san sang bat au ha thu cong
determination is one of the three factors
phu, chung ta phai tao cho mnh mot tinh than
making for success in the cultivation of Zen.
cng quyet manh me. Chung ta phai quyet
According to Zen Master Thich Thien An in
tam tien ti va tiep tuc cong phu cho du co
Zen Philosophy-Zen Practice, after we
gap tat ca nhng tr ngai tren ng tu ao.
have resolved our doubts and are ready to
Chung ta phai nguyen khong bao gi bo cuoc,
embark upon the course of practice, we must
ma phai tiep tuc phan au that can man.
raise up a spirit of strong determination. We
Muon phat trien ai quyet chung ta phai
must make a firm resolution to plow ahead
nhan nai va t ghep mnh vao ky luat. Chung
and to continue to practice despite all the
ta khong nen non nong c ket qua, ma phai
obstacles which may be met on the path. We
t ao luyen cong phu, khong trong ngong
must vow never to give up but to strive on
hay ky vong. Nh c Khong Phu T noi:
diligently. To develop great determination we
ng mong co ket qua sm hay co li nho.
must have patience and self-discipline. We
Ke mong ket qua sm se khong at c muc
must not be impatient for results but must
ch cao. Ke ham li nho th khong lam c
discipline ourselves to practice without
viec ln. Con ng Thien tap khong phai la
expectation or anticipation. As Confucius
con ng i vao va i ra ai hoc. Chung ta
says: Do not wish for quick results, nor look
khong the nao ch danh mot vai nam hau
for small advantages. If one seeks for quick

c tot nghiep. Con ng vao thien khong
phai la van e cua thang hay nam, ma la ca
i. Ch co mot cach tot nghiep duy nhat
trong nha Thien: at c Giac Ngo Toi
Thng. Mac du chung ta ai cung co san Phat
tanh, nhng khong de g tr thanh Phat. No
khong nhng ch kho oi vi chung ta, ma
cung a tng kho khan oi vi c Phat. c hay ai nghi van la phng phap at en s
Phat a tng noi: Trong vu tru nay, chang co
cho nao du nho bang hat cai ma ta chang
tng hy sinh than mang hay vui xng cua
ta. That kho tng tng c vo lng kiep c chng minh bang thc nghiem. Phat
ma c Phat a luan hoi trong vu tru nay,
vun trong tr tue va phc c hau tron thanh
Phat ao. Ngay trong kiep cuoi cung, s
quyet tam cua c Phat cang dong manh
hn. Ngai a trai qua 6 nam kho hanh va 49
ngay em lien tuc thien nh mot cach quyet (II) Reason for arising of great doubtLy do
liet. To Bo e at Ma cung tu tap Thien
nh lien tuc 9 nam sau khi ngai en Trung
Quoc. Nh vay s quyet tam la mot trong
nhng yeu to quan trong nhat trong tu tap
thien nh.
Great dharma: Great law (law of Mahayana
salvation)ai phap (phap ai Tha cu o
chung sanh).
Great dharma of defilement: ai Nhiem
PhapThe great taint, sex-attraction, associated
with the god of love (Ai Nhiem Minh Vng)
Phap ai nhiem ln nhat la sac duc nhiem hay s
ai nhiem cua hai tnh nam n, lien he ti Ai
Nhiem Minh Vng.
Great disciple: Sthavira (skt)Chief disciple
ai e t (e t ln).
(A) Four great disciples of the BuddhaBon e
t ln cua c PhatSee Four great
disciples of the Buddha.
(B) See Ten (chief) disciples of Sakyamuni
Buddha.
Great doctrine: ai aoGreat doctrine
Fundamental doctrineThe great way or the way
for supreme enlightenment. The way of
bodhisattva-mahasattvaao ln hay giao ly v
ai. Con ng i en giac ngo Bo e.
Great doubt: ai nghi.
(I) An overview of great doubtTong quan ve
ai nghi: Great doubt is a method of
2014
attaining understanding very scientifically. In
science we are told never to believe anything
unless its truth has been demonstrated
experimentally. Buddhism, especially Zen
Buddhism takes the same stand. We are not
to believe anything blindly; rather we must
demonstrate its truth to ourselvesai nghi
hieu biet rat khoa hoc trong nha Thien. Trong
khoa hoc, chung ta c day la ng bao gi
tin bat c mot ieu g tr phi s that cua no
giao, ac biet la Thien tong Phat giao co
cung mot t the nh vay. Chung ta khong tin
mu quang vao bat c viec g; ung ra, chung
ta phai chng minh s that cho chnh mnh
trc khi tin.
phat khi ai nghi: The Buddha taught that
every living being has the Buddha-nature; If
so, where is the Buddha-nature? We have to
discover it for ourselves and keep on doubting
until we discover it. What happens if we do
not have great doubt? It does no good if we
only learn and repeate the words of the
Buddha as a parrot does. We must prove them
to ourselves by searching into our minds, as
well as into the world around us. Doubt is
therefore a very important part of Zen
practice. A Zen master can teach many
things. Some of his teachings we may
believe, others we may not believe. What is
accepted and rejected depends upon our
judgment. We have the right to judge; in fact,
it is best to judge for ourselves. Sometimes
the master may be right, sometimes he may
be wrong. Therefore, we must not believe
and follow him blindlyc Phat day moi
chung sanh eu co Phat tanh. Neu nh vay
th Phat tanh au? Chung ta phai tm ra no
cho chnh chung ta trong khi van tiep tuc nghi
ng cho en khi tm ra no. Cai g xay ra neu
chung ta khong co moi ai nghi van? Neu
chung ta ch hoc va lap lai nh ket nhng li
Phat day th chang co g hay ho ca. Chung ta
phai t chng minh nhng li ay bang cach
tm kiem trong tam chung ta, cung nh trong
the gii quanh ta. Nh vay, nghi la mot phan
 2015

rat quan trong trong Thien tap. Mot v Thien nhng thanh phan cot yeu a a ong ti tien
s co the day nhieu ieu. Chung ta co the tin trnh chng ngo va mc o cua s chng ngo
mot so ieu va co the khong tin mot so ieu tng hp vi sc manh cua nghi tnh.
khac. . ieu nao nen chap nhan hay gat bo Great dream: ai mongGiac mong ln
eu tuy thuoc quyen phan oan cua chung Giac mong iCuoc i hay the gii nay
ta. Chung ta co quyen phan oan; ky that, tot Great dreamThe dream of lifeThis lifeThe
hn het la chung ta nen t phan oan cho world.
chnh mnh. Co luc ong thay ung, ma cung Great earth: All the landEverywhereThe
co luc thay sai. V the chung ta khong nen tin whole earthai a.
tng mot cach mu quang.
Great effort: Co gang vt bc.
(III) Hakuin Zenjis great doubtai nghi cua
Great effort and retrogression: Tinh Tan Va
Thien s Bach An: Great doubt is a
Thoi ChuyenOur mind is easy to set great effort
particularly important term in the Japanese
but is also easily prone to retrogression; Once
Lin-Chi Zen sect, closely associated with
hearing the dharma and advice, we bravely
Hakuin Zenji (1686-1769). Hakuin
advance with our great efforts, but when we
experienced paralyzing uncertainty and
encounter obstacles, we not only grow lax and
confusion early in his meditative training, but
lazy retrogression, but also change our direction
eventually overcame them in an intense
and sometimes fall into heterodox waysLong
moment of awakening. In Hakuins words: It
ngi de tinh tan ma cung de thoi chuyen; khi
was as though I was frozen solid in the midst
nghe phap va li khuyen th tinh tan tien tu,
of an ice sheet extending tens of thousands of
nhng khi gap chng ngai th chang nhng ngai
miles. To all intents and purposes I was out
ngung muon thoi lui, ma con muon chuyen hng
of my mind and the Wu koan alone
khac va lam khi phai sa vao ta ao.
remained. After several days like this, he
heard the sound of a temple bell and the ice Great ego: ai nga.
shattered. All his former doubts vanished. Great elements: Mahabhutas (p)Nhng yeu to
Subsequently he decided that such perplexity lnSee Three great characteristics mentioned in
is an essential ingredient of the awakening the Awakening of Faith, Four great elements, Six
process and that the level of realization is great elements, and Seven elements.
comparable to the intensity of the doubtai Great elephant treasure: ai Tng Tang
nghi la t ng ac biet quan trong trong Great naga treasure, an incense supposed to be
truyen thong Thien Lam Te cua Nhat Ban, produced by nagas or dragons fighting.
lien he mat thiet vi Thien S Bach An Great emptiness: Maha-sunyata (skt)ai
(Hakuin). Bach An kinh qua s liet bai bat on KhongCai khong lnAccording to Zen
va lon xon trong buoi au tu tap thien cua Master D.T. Suzuki in Essays in Zen Buddhism,
ong, nhng cuoi cung ong a vt qua tat ca Book III, in Hsuan-Chuangs version of the
nhng th nay trong mot luc manh liet cua s Mahaprajnaparamita, this is one of the eighteen
chng ngo. Trong nhng li thuyet giang cua forms of emptiness. The great emptiness means
ong, ong a noi: Dng nh toi b te cong the unreality of space. Space was conceived in old
gia khoi bang a trai dai en van dam. Tat days to be something objectively real, but this is
ca nhng y nh va muc ch cua toi eu regarded by the Mahayana as empty. Things in
chay ra khoi tam toi ch con lai co moi mot space are subject to the laws of birth and death,
cong an ve Khong ma thoi. Sau vai ngay that is, governed by causation, as this all
trong trang thai ay, ong nghe tieng chuong Buddhists recognize; but space itself is thought by
chua va tieng v vun cua khoi bang a. Tat them to be eternally there. The Mahayanists teach
ca nhng nghi tnh trc ay cua ong eu that this vast vacuity also has no objective reality
bien mat. Sau o ong quyet nh rang chnh that the idea of space or extension is mere
nh nhng nghi tnh boi roi trc ay la fictionTheo Thien S D.T. Suzuki trong Thien
 2016

Luan Tap III, trong ban dch Kinh Bat Nha cua taught by the Buddha, we can come to a
Ngai Huyen Trang, ay la mot trong 18 hnh thc realization of that Buddha nature. To realize our
cua Khong. Khong Ln ch cho tnh bat thc Buddha nature is not easy. It calls for relentless
cua khong gian. Thi trc coi khong gian la cai work, a long and difficult struggle within
co thc mot cach khach quan, nhng en cac nha ourselves. Because of its difficulty many people
ai Tha th no la Khong. Cac vat trong khong who begin abandon the way; therefore, there are
gian le thuoc cac nh luat cua sinh t, tc b ieu not many Buddhas in the world. This is why faith
ong bi luat nhan qua; tat ca Phat t eu tha is so necessary. The first and most important thing
nhan ieu o, nhng ho lai ngh khong gian trong is that we believe in our own capacity, that we
t the la thng tru. Cac nha ai Tha day rang believe in the seed of enlightenment within us and
khoang cach chan khong bao la nay cung khong that we do not abandon this faith no matter how
co thc tai khach quan nen y tng ve khong gian many obstacles, internal or external, we meet on
hay trng o (o keo dai vo tan) ch la ao the way. According to Zen Master Thich Thien An
tngSee Eighteen forms of emptiness. in Zen Philosophy-Zen Practice, we can believe
Great Enlightening Beings dedication that we have the potential of becoming a Buddha
equal to all Buddhas: ang Nht Thiet Phat because the Buddha was just a man like us. He
Hoi HngSee Ten kinds of dedication. also had red blood and salty tears; his body and
mind were not so different from our own. Before
Great Enlightening Beings have the same
his enlightenment, he had passions, worries,
foundations of goodness as all Buddhas: ai
conflicts, and doubts. But through meditation he
Bo tat ong mot thien can vi tam the ch Phat
cultivated himself and discovered his Buddha-
See Ten kinds of definitive mark of Great
nature, thereby becoming a Buddha or
Enlightening Beings (10).
Enlightened One. Even though we have all kinds
Great entrance into perfect rest: ai Vien of rpoblems, weaknesses, and barriers, we also
Tch Nhapai Bat Niet BanSee Great have the potential to become Buddhas. If we
nirvana, Mahaparinirvana period, and develop this faith and follow it through to the end,
Mahaparinirvana Sutra. there is no barrier so big that it cannot be
Great faith: Great root of faithai can tn overcome. Many people say man is created by the
This is the first step in the three factors making for environment, but in Buddhism, man creates the
success in the cultivation of Zen. When we environment and himself. Whatever we become
undertake the practice of Zen, we have to arouse as individuals depends upon our own minds.
great faith in the capacity of our mind at the very Whatever the world becomes depends upon the
beginning, and we have to maintain this great collective minds of men. Through the direction of
faith throughout our entire practice of meditaion. our will, the formative faculty of the mind, we can
But the kind of faith called for in Zen Buddhism change the world into a better world and
differs from the kind of faith required in other ourselves into better people. According to the Zen
religions. Other religions demand that we place Sect, Samsara is Nirvana and Nirvana is
faith in a supreme being and that we give our Samsara. Whether the world is Samsara or
assent to various propositions concerning his Nirvana depends entirely on our state of mind. If
nature, attributes, and deeds; we can call this kind our mind is enlightened, then this world is
of faith faith in others. In contrast, faith in Zen Nirvana. If our mind is unenlightened, then this
Buddhism means faith in ourselves. According to world is Samsara, full of sufferings and afflictions.
the Buddhas teaching, every living being has a A Zen Master said: Water is of one essence, but
Buddha nature. We are not yet Buddha because if it is drunk by a cow, it becomes milk; while if it
we have not discovered that Buddha nature. The is drunk by a snake, it becomes poison. In the
great faith in Buddhism, especially in Zen same way whether life is blissful or sorrowful
Buddhism means faith that the Buddha nature is depends on our state of mind, not on the world. So
present within us and that by cultivating the Way we must seek to transform the mind, to bring it

into the awakened state, and this requires at the
outset great faith, faith in ourselves and in the
powers of the minday la mot trong ba yeu to
khien cho viec tu tap Thien c thanh tu. Khi
chung ta nguyen cong phu thien quan, chung ta
phai khi long tin manh liet vao kha nang cua
tam mnh ngay t luc mi bat au, roi chung ta
phai duy tr long tin manh liet nay trong suot tien
trnh tu tap thien. Tuy nhien, long tin trong Phat
giao, nhat la long tin trong nha Thien khac xa vi
long tin trong cac ton giao khac. Cac ton giao oi
hoi chung ta phai at long tin vao mot ang toi
cao, cung nh phai chap nhan moi e ngh lien
quan en ban chat, kha nang va hanh vi cua ang
toi cao ay. Chung ta co the goi th long tin nay la
long tin ni tha lc. Trai lai, long tin trong Phat
giao co ngha la tin chnh chung ta. Theo li
Phat day, moi chung sanh eu co Phat tanh, ngha
la co kha nang e tr thanh mot v Phat. Chung ta
cha thanh Phat v chung ta cha kham pha ra cai
Phat tanh ay. Long tin manh liet noi trong nha
Thien co ngha la tin rang Phat tanh hien dien
trong chung ta, va neu chu tu tap theo cach ma
c Phat a day, chung ta cung co the kham pha
ra cai Phat tanh nay. Viec kham pha ra Phat tanh
khong phai la de. No oi hoi chung ta phai no lc
khong ngng ngh, phai co mot cuoc phan au
kho khan va lau dai trong chnh chung ta. V s
kho khan nay ma nhieu ngi a bo ao sau luc
bat au; do o ma khong co nhieu v Phat tren the
gian nay. ay la ly do tai sao chung ta rat can co
long tin. ieu toi quan trong au tien la phai tin
vao kha nang san co cua mnh, phai tin vao chung
t giac ngo trong chung ta, va khong bao gi e
mat long tin du co gap muon ngan tr ngai tren
bc ng tu tap, t ben trong lan ben ngoai.
Theo Thien S Thch Thien An trong Triet Ly
Thien va Thc Hanh Thien, chung ta co the tin
rang chung ta co kha nang thanh Phat, v c
Phat cung tng la mot con ngi nh chung ta.
Mau Ngai cung o va nc mat Ngai cung man;
than va tam Ngai cung khong khac chung ta.
Trc luc giac ngo, Ngai cung co nhng ham
muon, u t, xung ot va nghi ngai. Song nh
thien quan ma Ngai t ao luyen va kham pha ra
Phat tanh, v vay ma Ngai tr thanh Phat hay Bac
Giac Ngo. Chung ta cung the, du co bao nhieu
van e, bao nhieu nhc iem, bao nhieu tr
2017
ngai, chung ta van co kha nang thanh Phat. Neu
chung ta phat trien long tin nay va duy tr en tan
cung, th khong co tr ngai nao du ln cach may
ma chung ta khong vt qua c. Co ngi cho
rang con ngi la do moi trng tao nen, nhng
theo Phat giao, chnh con ng tao ra moi trng,
va do o cung chnh con ngi tao ra mnh. Moi
ca nhan chung ta tr nen nh the nao tuy thuoc
tam cua moi chung ta. The gii tr nen nh the
nao tuy thuoc vao tam tap the cua moi ngi.
Nh ch hng cua chung ta, nh kha nang tao
dng cua tam ta, chung ta co the bien oi the gii
thanh mot the gii tot ep hn, cung nh chnh
chung ta se tr thanh ngi tot hn. Thien tong co
noi Luan hoi la Niet Ban, va Niet Ban la Luan
Hoi. The gii co luan hoi hay Niet Ban eu hoan
toan tuy thuoc vao trang thai tam cua chnh chung
ta. Neu tam chung ta giac ngo th the gii nay la
Niet Ban; neu tam chung ta cha giac ngo, th the
gii nay la luan hoi vi ay day kho au phien
nao. Mot v Thien s co noi Nc ch co mot ban
chat, nhng neu con bo uong vao th nc ay
thanh sa, con neu con ran uong vao th no tr
thanh loai noc oc. Cung nh the, cuoc song co
ay hanh phuc va ay phien muon eu tuy thuoc
vao trang thai tam cua chung ta, ch chang tuy
thuoc vao the gii. Vay ngi con Phat nen tm
cach bien oi tam cua chnh mnh, a no en
trang thai tnh thc, va ieu nay oi hoi ngay t
bc au mot long tin manh liet, tin chnh
chung ta nh tiem nang cua tam mnhSee
Three factors making for success in the cultivation
of Zen.
Great fame: Hong danh.
Great favor: Great bountyai an (n sau
day).
Great fire: Calamity of fireai hoaOne of
the three destructive calamities to end the
worldMot trong ba tai hoa tieu diet the gii
See Three major calamities.
Great Firm Vigor and Courage Buddha:
Phat ai Cng Tinh Tan Dong Manh.
Great flood: Delugeai hong thuy.
Great fortune: Cat tng.
Great friends: ai Thien Tri ThcNhng
thien hu tri thc lnWell acquainted with the
goodGreat friends.

Great fruit: Abundant meritsQuang Qua Great heart: ai tamOne who has the mind of
Broad Phala, the 12th BrahmalokaSee Nine
heavens of the fourth dhyana heaven.
Great gain of wealth: Through careful attention
to his affairs, he gains much wealth. This is one of
the five advantages to one of good morality and of
success in moralityNgi gi gii nh khong
phong tung nen c tai san sung tuc. ay la mot
trong nam ieu li ch cho ngi gi u gii ai Hung, mot danh hieu cua c Phat, ch Phat
See Five advantages to one of good morality.
Great gathering for almsgiving: Moksa-
mahaparisad (skt)ai th hoiGreat gathering
for almsgiving for all, rich and poorai th hoi
cho moi ngi, giau lan ngheoSee Moksa-
mahaparisad.
Great god of free-will: Mahesvara (skt)
Daijizaiten (jap)ai T Tai ThienSee
Mahesvara.
Great goodness-promoting monastery: ai
Hng Thien TOne of the ten great Tang
monasteries at Chang-An, commenced in the Sui
dynastyChua ai Hng Thien Trng An,
xay dng vao i nha Tuy; la mot trong mi
ngoi chua ln cua thi ai nha ng.
Great grace: ai an.
Great ground mirror wisdom: Adarsana-
jnana (skt)ai Vien Canh TrSee Five kinds
of wisdom.
Great guide: ai ao sai s.
1) Great teacher (master) or leader: Nayaka
(skt)V Thay ln.
2) Bodhisattva: V Bo TatThe great guide
The BuddhaV Thay ln, ch c Phat hay
mot v Bo Tat.
3) A title of the Buddha or Great Bodhisattvas
Mot danh hieu cua mot v Phat hay cac v
ai Bo Tat.
4) One of the ten titles of a Buddha: Mot trong
mi danh hieu cua Phat.
5) This is a Buddhist title which is usually
conferred posthumously (after the master
died): Danh hieu ma cac v thay Phat giao
thng c truy tang sau khi th tch.
Great happiness: ai phucHong phuc.
Great Heaps Sutra: Kinh ai Bu TchSee
Maha-Ratnakuta Sutra.
2018
or for supreme enlightenmentV co tam hng
en giac ngo cao thng.
Great hermit: ai An SOne who lives in the
deep forests and mountainsV Tang an trong
rng sau nui tham.
Great Hero: ai hungAn epithet of the
Buddha indicating his power over demonsBac
lc vt len tren cac loai ma.
Great Hero Shrine: ien ai Hung.
Great Hero Precious Shrine: ai Hung Bao
ien.
Great house: Nhat ai TrachA great house,
the burning house in the Lotus SutraCan nha
ln, nha la ang chay c Phat thuyet giang
trong Kinh Phap HoaSee Burning house.
Great ignorance: ai ngu.
Great illustrious Brahman: Jyotisprabha
(skt)Quang Minh ai Pham.
Great impostor: ai gian ac.
Great Infinite Life Sutra: ai Vo Lng Tho
Kinhai KinhKinh Vo Lng ThoSee
Sukhavati-vyuha Sutra.
Great insight: ai nhSee Three Buddhas
virtues (IV).
Great insight-Great wisdom-Great pity: ai
nh Tr BiGreat insight, great wisdom, great
pityThe three great virtues of a Buddha by
which he achieves enlightenment and wisdom and
saves all beingsai nh, ai tr, ai bi, la ba
c ln cua Phat, nh o ma Ngai at thanh giac
ngo, tr tue va cu o chung sanhSee Three
Buddhas virtues (IV).
Great Jewelled accumulation sutra:
Ratnakuta-sutra (skt)ai Bao Tch kinh.
Great joy: ai hy.
Great joy and solace: ai hoan hy va an ui
According to the Flower Adornment Sutra,
Chapter 38, there are ten kinds of great joy and
solace of Great Enlightening Beings. Enlightening
Beings who abide by these can attain unexcelled
great joy and solace of the knowledge and
wisdom of true enlightenmentTheo Kinh Hoa
Nghiem, Pham 38, co mi phap ai hoan hy va
an ui cua ch ai Bo Tat. Ch Bo Tat an tru trong
 2019

phap nay thi c tr hue ai hoan hy va an ui nen chay theo vao rng. Khi ay Ngai lien qu
vo thng chanh ang chanh giacSee Ten kinds trach vien quan tng, va vien quan tng ap lai
of great joy and solace of Great Enlightening rang. Tha Ngai, toi ch co the kiem soat c
Beings. cai than, nhng khong the kiem soat c cai
Great kalpa: Mahakalpa (skt)See Four kalpas tam; ch co Phat mi lam c chuyen nay.
and Mahakalpa. Ngay sau o Ngai a phat ai nguyen tu hanh
Great kindness: ai t. thanh at ao qua Bo e va thanh Phat. Ve sau
nay, Ngai bo th tat ca, ngay ca viec bo th au
Great king: Maharaja (skt)ai vng
cho mot ngi Ba La Mon, ngi a en xin au
Superior kingT ai Thien Vng
v nghe theo li xui duc cua mot nha vua thu ch
Catummaharajika (p)The Realm of the Four
vi Ngai.
Great Kings which has four divisions
corresponding to the four directions (quarters); Great Light Buddha: ai Quang Phat.
each is ruled over by its own guardian deity and Great light shining everywhere: ai Quang
inhabited by a different class of demi godsGom Pho ChieuUniversal lightThe great light
bon chi oi lai vi bon hng; moi hng c shinning everywhere, especially the ray of light
ng tr bi nhng ai Thien Vng va cac a that streamed from between the Buddhas
thanSee Four Heavenly (Guardian) Kings. eyebrows, referred to in the Lotus sutraAnh
Great klesas: Great afflictionsThe six great sang chieu khap muon phng, ac biet la nhng
klesasai phien nao a phapSau ai phien tia nam gia hai chan may cua Phat, nh a c
naoSee Two kinds of affliction (C). ke en trong Kinh Phap Hoa.
Great law: ai phap. Great light shining everywhere
Great law drum: ai Phap CoTrong phap ln Bodhisattva: ai Quang Pho Chieu Quan Am
ma tieng vong cua no co the canh tnh c Mot trong sau hnh thc khac nhau cua Ngai
chung sanh. Quan AmOne of the six forms of Kuan Yin.
Great leader: Nayaka (skt)Great guide Great Lord of Healing: ai Y vngAn
Great teacher, i.e Buddha or a Bodhisattvaai epithet of Buddhas and BodhisattvasMot danh
ao s. hieu cua Phat va Bo Tat.
Great leader across mortality to nirvana: Great loss of property: ai ton that tai san
Buddha or a Bodhisattvaai o s. Thiet hai nhieu tai sanHe suffers great loss of
property through neglecting his affairs. This is one
(At) great length: In detailsFullyVi ay
of the five dangers to the immoral through lapsing
u chi tiet.
from morality (bad morality or failure in
Great light brilliant king: ai Quang Minh
morality)Ngi ac gii v pham gii luat do
VngThe Ming-WangSakyamuni in
phong dat thiet hai nhieu tai san. ay la mot
previous existence, when king of Jambudvipa, at
trong nam ieu nguy hiem cho ngi ac pha
Benares. There his white elephant, stirred by the
giiSee Five dangers to the immoral through
sight of a female elephant, ran away with him into
lapsing from morality.
the forest, where he rebuke his mahout, who
Great lotus heaven: ai Lien Hoa Phap Tang
replied, I can only control the body, not the mind;
giiThe great lotus Heaven in the Paradise of
only a Buddha can control the mind. Thereupon
the WestTay Phng Cc Lac.
the royal rider made his resolve to attain bodhi
and become a Buddha. Later, he gave to all that Great loving-kindness: Great mercifulGreat
asked, finally even his own head to a Brahman compassionMost mercifulai t.
who demanded it, at the instigation of an enemy Great Loving One: Di Lac Bo TatT Th
kingc Phat Thch Ca Mau Ni trong thi qua Maitreya BodhisattvaThe future Buddha of this
kh, la quoc vng cua coi Diem Phu e, goi la saha world (the Bodhisattva who will become a
ai Quang Minh Vng. Khi o voi trang cua full Buddha in the next world cycle to lead men to
Ngai b ong tam khi nhn thay mot con voi cai, liberation from self-bondage)Di Lac Bo Tat
 2020

hay v Phat tng lai cua coi Ta Ba (v Bo Tat se Great mercy: Mahakaruna (skt)a biGreat
thanh Phat v lai hng dan chung sanh giai thoat compassionGreat pitySee Compassion.
khoi phien trc)See Maitreya. Great mercy and great pity: ai T ai Bi
Great-Magic-Light Buddha: ai Thong Great Compassionate, characteristics of Buddhas
Quang Phat. and Bodhisattvas; kindness in giving joy and
Great magician: ai ao sai huyen sA saving from suffering. It especially applied to
title given to a BuddhaNha ao thuat ln, mot Kuan-Yinc t bi rong ln, nhng ac tnh
danh hieu c gan cho c Phat. cua ch Phat va ch Bo Tat; ban vui cu kho. ac
Great majesty: ai uy lc. biet am ch Ngai Quan The Am Bo Tat.
Great mandara: Great mandalaai Man a Great Mercy Shrine: ien ai Bi.
LaOne of the four groups of Buddhas and Great merit: Great achievementsai cong
bodhisattvas of the esoteric schoolMot trong c.
bon loai Man o La, ve hoac tac hnh tng va Great metaphysical treasuries: ai Phap
hnh the ch Phat va ch Bo Tat trong trng phai TangAccording to the Flower Adornment Sutra,
Mat Tong. Chapter 27, there are ten great metaphysical
Great mandara flower: Great mandala treasuries of Great Enlightening BeingsTheo
flowerai Bach HoaBong man a la ln. Kinh Hoa Nghiem, Pham 27, co mi Phap Tang
Great master: ai S See Great guide. ln cua ch ai Bo TatSee Ten great
Great matter of birth and death: Sanh T ai metaphysical treasuries of Great Enlightening
SThe great issue of birth and death, or the Beings.
clarification of life and death is one great purpose Great mind: ai tamai trSee Eight
of all Buddhists. minds.
Great matter great cause: ai s nhan Great mind ocean: ai Tam HaiTam rong
duyenFor the sake of a great cause, or because ln nh ai dngOmniscience.
of a great matterThe Buddha appeared, for the Great mind and power: ai tam lcThe
changing beings from illusion into enlightenment wisdom and activity of a BuddhaTam lc rong
(according to the Lotus Sutra), or the Buddha- ln bao la, ch tr hue va nhng hoat ong cua
nature (according to the Nirvana Sutra), or the joy Phat.
of Paradise (according to the Infinite Life Sutra) Great Ming dynasty catalogue of the
Phat xuat hien v mot ai s nhan duyen: Khai th Tripitaka: ai Minh Tam Tang Thanh Giao
cho chung sanh ngo nhap tri kien Phat, hay la giac Muc LucMade during the reign of the emperor
ngo theo kinh Phap Hoa, Phat tanh theo kinh Niet Yung Lo. It is the catalogue of the northern
Ban va thien ng cc lac theo kinh Vo Lng collectionSach ghi chep lai muc luc Tam tang
Tho. Kinh ien di thi vua Vnh Lac nha Minh. ay
Great means: Mahopaya (skt)ai Phng la muc luc cua Bac Tang.
TienThe great appropriate means, or expedient Great Monk: Monk of great virtue and old
method of teaching by Buddhas and ageSenior monkai Lao Tang (ai Lao Hoa
bodhisattvasPhng tien thien xao cua Phat va Thng).
Bo Tat.
Great mourning: ai tang.
Great men do not remember the faults of Great mystery: Mysterious mechanismOccult
lesser men: Ngi ln khong nh loi cua ngi causeMysticismHuyen c.
nho (ai nhan bat ky tieu nhan qua). Ngi Phat
Great name: Hong danh.
t nen luon lam mot ngi lnA Buddhist
Great net: ai VongThe main principle of
should always be a great man.
Budhism, likened to the great rope of a net.
Great merciful: Great compassion Great
Great nirvana: Mahaparinirvana (skt)ai
loving-kindnessMost mercifulai t.
Niet Ban.

1) The great or final entrance into extinction and
cessation. It is interpreted in Mahayana as
meaning the cessation or extinction of passion
and delusion of mortality, and of all activities,
and deliverance into a state beyond these
concepts. In Mahayana it is not understood as
the annihilation, or cessation of existence; the
reappearance of Dipamkara (who had long
entered nirvana) along with Sakyamuni on
the Vulture Peak supports this view. It is a
state above all terms of human expression:
Niet ban tch tnhai Bat Niet Banai
nhap diet hay s nhap diet ln. ai Tha giai
thch ay la s cham dt duc vong va ao
tng cua moi sinh hoat trong luan hoi sanh
t, no vt ra ngoai moi khai niem. ay
khong phai la mot s hoai diet hoan toan hay
cham dt hien hu, s tai xuat hien cua
Nhien ang Co Phat cung vi Phat Thch Ca
tren nh Linh Thu a lam sang to y ngha
nay. ay la mot trang thai vt ra ngoai moi
ngon t dien at cua con ngi.
2) Tch Diet: Parinirvana or Prasama (skt)Niet
ban tch diet, hay ai Niet BanCalmness
and extinctionExtinctionThe great
nirvanaTranquility.
Great nirvana dharma king: The great
tranquil dharma kingTch nh Phap Vng.
Great Nirvana Sutra: Kinh ai Bat Niet
BanSee Maha Parinirvana Sutra.
Great ocean: Mahasamudra-sagara (skt): ai
HaiBien ln.
Great Ocean Assembly of Peaceful
Bodhisattva: Thanh Tnh ai Hai Chung Bo
TatSee Twenty five Bodhisattvas who protect
all who call Amitabha.
Great ocean congregation: As all the waters
flowing into the sea become salty, so all ranks
flowing into the sangha become of one flavour
and lose old differentiationsai hai chung.
Great ocean seal: ai Hai AnHai An Tam
MuoiThe ocean symbol, as the face of the sea
reflects all forms, so the samadhi of a bodhisattva
reflects to him all truthsLay mat nc bien ca
in hien muon hnh van trang e so vi Tam muoi Bo e.
cua Bo Tat bao ham het thay van phap.
2021
Great order: ai MenhThe great command
Destiny or fate (life-and-death, mortality,
reincarnation).
Great Ornament Vaipulya Sutra: Phng
Quang ai Trang Nghiem KinhThe Lalita-
vistara, which gives an account of the Buddha in
the Tusita Heaven and his descent to earth as
SakyamuniKinh noi ve nhng chuyen Phat
giang tran t tren cung tri au suat xuong the
xuat gia, thanh ao vi danh hieu Thch Ca Mau
Ni.
Great ornate world: ai Trang Nghiem The
GiiThe universe of Akasagarbha
BodhisattvaThe gii trang nghiem hay the gii
cua Ngai H Khong Tang Bo Tat.
Great ox cart: ai Ngu XaThe great white
ox-cart for the Mahayana Bodhisattvas.
Mentioned in the Lotus sutra parable of the
burning houseai xa bach ngu cho Bo Tat
ai Tha. Xe Trau la xe ln nhat trong truyen
ngu ngon nha la trong Kinh Dieu Phap Lien
HoaSee Four carts.
Great paramita: ai Ba La MatThe great
paramitas or perfections of bodhisattvasThe ten
paramitasai ba la mat hay nhng ba la mat
cua ch Bo Tat.
Great peacock king: Mayura (skt)ai khong
tc vng.
Great Penetration Mountain King Thus
Come One: ai Thong Sn Vng Nh Lai
According to the Earth Store Bodhisattva Sutra,
Chapter 9, in the past, a Buddha named Great
Penetration Mountain King Thus Come One
appeared in the world. If a man or woman hears
this Buddhas name, that person will encounter as
many Buddhas as there are grains of sand in the
Ganges, who will speak Dharma extensively for
that person, and that person will certainly realize
BodhiTheo Kinh a Tang Bo Tat, pham th
chn,ve thu qua kh co c Phat ra i hieu la
ai Thong Sn Vng Nh Lai. Nh co ngi
nam ngi n nao nghe c danh hieu cua c
Phat ay, thi ngi nay ang gap hang ha ch
Phat noi nhieu phap mau cho, eu ang thanh ao

Great and perfect enlightenment: Buddha- nay bat nguon t thi ngai Pho Hien, ngai a
wisdomai vien giacS giac ngo to ln vien
man hay la Phat tr.
Great and perfect mirror wisdom: ai vien
canh tr (cua Phat A Suc)The great perfect
mirror wisdom of Aksobhya BuddhaSee Four
knowledges (C) and (D).
Great perfect wisdom: ai Vien TrGreat
Perfect Wisdom is the wisdom of all knowing,
perfection, etc. Other enlightened beings such as
Pratyeke-Buddhas and Sravakas also have
wisdom bu their wisdom is infinitely small
compaired to the Great Perfect Wisdomai
vien tr la Phat tr. ay la tr biet tat ca va toan Great pity samadhi: ai Bi Tam MuoiThe
ven. Nhng bac giac ngo nh Duyen Giac va
Thanh Van cung co tr tue, nhng tr tue nay so
vi ai vien tr th qua nho.
Great perfection: ai ToanSystem of
meditation that is particularly important in the
Nyingmapa order of Tibetan Buddhism, but which
is also practiced in other orders. According to
lineage histories, it originated
Samantabhadra, who passed it on to Vajrasattva.
He taught it to Garap Dorje (Surativajra). It was
later transmitted to Tibet by Padmasambhava and
Vimalamitra in the eighth century. Its practices
aim at understanding that phenomena and
emptiness interpenetrate and are inseparable. The
phenomena are viewed as creations of mind and
as empty of inherent existence. Practice of great
perfection dispenses with Tantric visualizations,
and instead of focuses on direct apprehension of
the clear light nature of mind. Meditators are
taught to cultivate a union of essential purity and
spontaneity. Essential purity refers to the mode of
being, which is emptiness. Spontaneity is based on
the notion that all positive qualities are already
spontaneously established in the basis-of-all,
and so when meditators realize the innate purity
of the basis-of-all, the manifold attributes of a
buddha become manifest. The basic text of great
perfection is the Fourfold Innermost Essence by
Longchen Rapjampa (1308-1364), who is also the
author of another important text, the Seven
Treasures.He thong thien nh ac biet trong
trng phai Nyingmapa cua Phat giao Tay Tang,
nhng cung c cac trng phai khac tu tap.
Theo lch s cac dong truyen tha, th he thong
2022
truyen trao lai Kim Cang Thu. Ngai a day cho
Garap Dorje. Sau o he thong thien nh nay
c truyen sang Tay tang bi ngai Lien Hoa
Sanh va Vimalamitra vao the ky th 8. S tu tap
cua he thong nay nham vao viec thong hieu van
hu va khong tanh la cung xuyen nhau, cung
tham thau nhau va khong the tach ri c. Van
hu phai c xem nh do tam tao tac va khong
co thc chat hien hu. Tu tap ai Toan
Great pity: Mahakaruna (skt)Great
compassionGreat mercyai BiSee Three
Buddhas virtues and Compassion.
samadhi of great pity, in which Buddhas and
bodhisattvas developed their great pityThe
samadhi in which Vairocana evolves the group
and it is described as the "mother of all Buddha-
sons.Tam muoi cua long ai bi, qua o ch
Phat va ch Bo Tat phat trien long ai bi cua ho.
Great potentiality: ai QuyenSee Great
with powers of Buddhas and Bodhisattvas.
Great powers: ai LcGreat in powerThe
great powers obtainable by a bodhisattva.
1) Great will: ai ch lc.
2) Great mind: Y lc.
3) Action: Hanh lc.
4) Shame to do evil: Tam lc.
5) Wisdom: Hue lc.
6) Energy: Cng lc.
7) Firmness: Tr lc (Sc tu tr).
8) Virtue: c lc.
9) Reasoning: Bien lc.
10) Personal appearance: Sac lc.
11) Physical powers: Than lc.
12) Wealth: Tai lc.
13) Spirit: Than lc.
14) Magic: Than thong lc.
15) Spreading the truth: Hoang phap lc.
16) Subduing demons: Hang ma lc.
Great power of accomplishing a vow: ai
Nguyen LcA vow made by a Buddha or
BodhisattvaLc ln cua ch Phat va ch Bo Tat
nh o ma cac ngai thanh tu c ai nguyen.
Great powers of Buddhas and Bodhisattvas:
ai QuyenThe great potentiality or the great
power of Buddhas and bodhisattvas to transform

themselves into others, by which Maya becomes
the mother of 1,000 Buddhas, Rahula the son of
1,000 Buddhas, and all beings are within the
potency of the dharmakayaai Thanh Quyen,
kha nang tuyet luan cua ch Phat va ch Bo Tat
co the t hoa than vao ngi khac hay hoa hien d
hnh, bang cach o ma Hoang Hau Ma Gia a
lam me 1.000 Phat, La Hau La lam con cua 1.000
Phat, va tat ca chung sanh eu nam trong kha
nang cua Phap than Phat.
Great powers of personality: ai t tai nga
The eight great powers of personality or
sovereign independenceTam cai nga t tai
lnSee Eight great powers of personality.
Great praise: ai tan than.
Great Prajna Sutra: Maha-prajna-paramita-
sutra (skt)Dai-hannya-kyo (jap)Sutra of Great
Prajna-Paramitaai Bat Nha Ba La Mat a
Kinh.
Great precious flower: ai Bao HoaBong
qu hay sen c ket bang ngocA lotus made of
pearls.
Great precious mani: ai Maniai Bao Ma
NiPure pearlThe Buddha-TruthVien ngoc
qu hay chan ly Phat giao.
Great precious ocean: ai Bao HaiThe great
precious ocean of the merit of AmitabhaBien
cong c ln cua c Phat A Di a.
Great precious region: ai Bao PhngThe
great precious region, described in the
Maharatnakuta Sutra, as situated between the
world of desire and the world of formVung ai
Bao, c dien ta trong Kinh ai Bao Tch, vung
nay nam gia Duc gii va Sac gii.
Great princely almsgiver: Nang Th Thai T
Prince Giver. The great princely almsgiver, a
former incarnation of sakyamuni (Sakyamuni in
previous life), when he obtained the magic
dragon-pearl and by its power relieved the needs
of all the poorTien than cua c Phat Thch
Ca, khi ngai nhan c long ngoc va do bi nang
lc cua ngoc nay ma ngai a lam vi nhng nhu
cau can kp cua nhng ngi ngheo.
Great psychic power: ai than thong.
Great qualities that are hard to believe:
Pham chat v ai kho tinAccording to the
Flower Adornment Sutra, Chapter 33, there are
2023
ten great qualities that are hard to believe of all
BuddhasTheo Kinh Hoa Nghiem, Pham 33, co
mi phap quang ai kho tin cua ch PhatSee
Ten great qualities that are hard to believe of all
Buddhas.
Great Quietness and Reflection: Maka-shikan
(jap)ai Ch QuanMa Ha Ch QuanA
record of the lectures of Master Tien-Tai Chih-I,
founder of the Tien-Tai school. The foundation
work on Tien-Tais modified form of samadhi,
rest of body for clearness of vision. It is also
called the concentration or mental state, in which
is perceived, at one and the same time, the unity
in the diversity and the diversity in the unity (a
method ascribed by Tien-Tai to the Lotus Sutra).
It is one of the three foundation works of the
Tien-Tai School; was delivered by Chih-I to his
disciple Chang-An who committed it to writing
Ghi lai nhng thi thuyet giang cua S Thien Thai
Tr Khai, v sang lap ra tong Thien Thai. Bo sach
can ban cua tong Thien Thai day ve cach an
dng than e tam c trong sang. Cung c
goi la vien on ch quan, ngha la nh vao s tap
trung tinh than ma ngng bat vong niem va at
c chan tr tc th (ay la phng phap cua tong
Thien Thai trong Kinh Phap Hoa). ay la mot
trong ba bo sach ln cua Thien Thai do ai s
Thien Thai thuyet giang va c e t cua ngai la
Chng An ghi chep lai thanh boSee Tien-Tai
and Chih-I.
Great radiance: Vang quang minh rc r.
Great realm to learn patience: Saha (skt)
This worldai nhan the gii.
Great red lotus: ai Hong LienHoa Sen
oThe cold hell where the skin is covered with
chaps like lotusesTen cua mot loai a nguc
lanh en noi da tht nt toac ra nh nhng hoa sen
o.
Great refuge: ai quy y.
Great rejoicing: ai hy.
Great reliable Brahmana: ai Kien Co Ba La
MonSakyamuni in a previous life when he was
a minister of a countryc Thch Ca Mau Ni
trong mot tien kiep lam quan ai than trong mot
nc co ten la ai Kien Co Ba La Mon.
Great renunciation: ai xuat theOne of the
most prominent features of the Buddhas life-story
 2024
is the fact that in his final existence he was
human. This information can be misleading,
however, because he was much more than an
ordinary person. Being a Buddha is being neither
human nor god, but going beyond the nature of
both. In spite of this distinction, the Buddhist
tradition recalls the exemplary life of the Buddha
in his human phase as a means of introducing the
basic problem of human existence, the problem to
which enlightenment is the solution. After his final
birth the Bodhisattva was named Siddhartha,
meaning one whose goal is accomplishment.
The seers immediately recognized that he was a
special child. Even in infancy he bore the thirty-
two marks of a great man, attesting to his
uniqueness (see Thirty-two auspicious marks). His
mother, her mission accomplished, died seven
days after his birth and was reborn amid the
contented gods of the Tusita Heaven. Siddharthas
future was prophesied twice on both occasions it
was revealed that he would be either a universal
king, known throughout the lands for his power
and justice, or a Buddha, leading a religious life
and setting humankind free from ignorance. If
Siddhartha followed the life of a householder he
would become a great king, but if he renounced
the world he would become a Buddha. King
Suddhodana was told that in order to ensure his
sons royal future, he must prevent him from ever
seeing the miseries of life. The king thus built
three palaces for his son, and surrounded them
with guards whose duty was to prevent the prince
from seeing the true character of human
experience. Siddhartha Gautama was a unique
and talented youth. His radiance knew no bounds
and he excelled his contemporaries in skill and
learning. Cushioned by all the imaginable delights
of worldly life, he remained ignorant of the
inevitable pain of the human condition. The
Buddhacharita describes his splendid surroundings
in great detail, evoking, for example, the soft
voices and charming music of many dancing girls
and the radiant pavilions suited to every season.
In time the prince married the fair Yasodhara, and
at the age of twenty-nine it seemed as if he would
proceed along the road to kingship without ever
suspecting the outside the delights of his secure
haven there was much harsher reality. One day,
however, he wished to see beyond the perimeter
of his guarded dwellings. The king tried to
dissuade him, but on failing in this attempt he
ordered the city to be cleared of anything that
might discomfort the prince. In four outings,
known in the Buddhist tradition as the Four
Sights, Siddhartha encountered old age, disease,
death, and finally, an ascetic who was seeking a
way to transcend such suffering. He was deeply
affected by this fourth encounter and vowed to
abandon his princely life and seek the truth about
the human condition. Having taken this resolve,
Siddhartha returned to the palace, where he was
notified that his wife had given birth to a son. He
could not find happiness in this, and retorted, A
fetter (Rahula) has been born. The king
consequently decreed that his grandson should be
named Rahula. At the palace all attempts to
entertain Siddhartha failed. He was no longer
interested in the delights of the senses and merely
fell asleep on the couch. When he awoke in the
middle of the night he saw the beautiful singers
and dancers sprawled inelegantly over his parlor,
they seemed to him like corpses and caused him
mental anguish. He resolved to carry through his
great renunciation that very night and instructed
his charioteer Chandaka to prepare his great horse
Kanthaka. Before leaving the palace, he visited
his wifes chambers. Standing at the threshold and
smelling the jasmine, his heart was filled with
longing. He saw the fair Yasodhara sleeping with
her hand resting on Rahula, and felt the urge to
pick his son up for the last time, but he did not
dare to do so for fear that he might wake them and
jeopardize his departure. Under normal
circumstances leaving the palace would have
been impossible. There was hundreds of armed
men at each of the towns massive gates. But one
heavenly deva gently swung open the gate while
others muffled the sound of Kanthakas hoofs and
plunged the towns inhabitants into a deep
slumber. Swiftly riding through the air,
accompanied by celestial hosts of all kinds.
Siddhartha. Chandaka, and Kanthaka arrived at
the river Anoma. There the Bodhisattva did
Chandaka to return to the palace to inform his
family of his departure . Kanthaka could not bear
to part with his master and died on the spot. He
 2025

was reborn in the Tavatimsa Heaven, the Heaven cho vua Tnh Phan s kien nay e bao am tng
of the Thirty-Three Gods. Shedding his royal lai cua hoang toc cua a con trai cua Ngai. Vua
attire, the Bodhisattva cut off his flowing hair with cha phai tm cach ngan chan e khong bao gi
one stroke of his sword and tossed into the air, cho Thai t trong thay nhng canh khon cung bat
saying, If I am to become a Buddha, let it remain hanh cua cuoc song. V vay nha vua cho xay ba
in the sky; if not, let it fall to the ground. With his toa cung ien cho con trai mnh va co oi quan
divine eye. Indra, king of the gods, saw this bao ve, nhiem vu cua ho la ngan khong cho Thai
gesture and caught the Bodhisattvas hair in jewel t trong thay nhng ac tnh that s ma con ngi
casket. The god Brahma offered the Bodhisattva phai trai qua. Thai t Tat at a Co am la mot
three saffron robes, an alms bowl, and the other chang trai tre ay tai nang va ca tnh oc ao va
requisites of a monk: a razor, a needle, a water Ngai vt troi nhng ngi cung la tuoi lanh
strainer and a belt. Siddhartha was now set on the vc tai nang va hoc van. c song trong chan
irrevocable path to liberation, at the end of which em nem am cung vi tat ca nhng thoa thch
he would attain perfect wisdom and completely khong the tng c cua cuoc song tran tuc,
extinguish the flame of sufferingMot trong Ngai van cha biet c s au n cua kiep
nhng net noi bat cua cau chuyen ve cuoc i ngi ma khong mot ai co the tranh c. S thi
c Phat vi s kien Ngai la mot con ngi trong mo ta nhng canh huy hoang trang le chung
kiep tai sanh lan cuoi cua mnh. Tuy nhien, tin tc quanh Ngai, khong thieu mot th g, v du nh li
nay co the lam cho ngi ta suy ngh lech lac, bi ca tieng hat tram bong cua am nhac du dng vi
v Ngai khong con la mot con ngi bnh thng. nhieu vu n co sac ep me hon va tng cung ieu
La mot v Phat th khong phai la ngi ma cung cho moi mua. Vao thi gian Thai t ket hon cung
khong phai la than linh, nhng lai vt xa ban cong chua Gia Du a La khi Ngai tuoi 29, s
chat cua hai th va ke. Mac du s xuat chung viec dng nh the la Ngai se tien ti con ng
nay, truyen thong ao Phat nhac nh mot i noi nghiep vua cha ma chang co may may ng
song gng mau cua c Phat trong giai oan rang the gii ben ngoai cung ien an toan, co ay
lam ngi cua Ngai nh la mot phng tien i nhng thoa thch duc lac nay lai co mot thc te vo
vao van e c ban ve kiep song cua con ngi, cung nghiet nga. Tuy nhien, vao mot ngay no,
van e i en s giac ngo la mot giai phap. Sau Ngai ao c c nhn thay nhng g vt qua
lan tai sinh cuoi cung, v Bo Tat c at ten la nhng thanh luy cua nhng ngi lnh canh. Vua
Tat at a, co ngha la mot ngi co muc ch cha co khuyen can Thai t, nhng that bai, nen
cua mnh thanh tu. Nhng nha tien tri ng sau o phai ra lenh quet don lam sach se bat c
thi lap tc nhan ra rang Ngai la mot cau be ac ieu g co the lam cho Thai t kho chu. Trong 4
biet. Ngay khi con be, Ngai a co trong mnh 32 lan i dao ngoai thanh, theo truyen thong Phat
tng hao cua mot con ngi v ai, chng to s giao la Bon Hnh Anh, Thai t Tat at a a
oc ton cua Ngai (see Tam Thap Nh Hao Tng oi mat vi lao benh va t, va cuoi cung la hnh
Cua Phat). Me cua Ngai sau khi hoan tat nhiem anh mot ao s kho hanh ang i tm con ng
vu thieng lieng cua mnh, a qua i khi Ngai va e vt qua s kho. Ngai vo cung xuc ong vi
mi sanh ra c 7 ngay va tai sanh ni coi tri hnh anh th t nay, va phat nguyen t bo cuoc
au Suat. Tng lai cua Thai t Tat at a a i xa hoa cua mnh va i tm chan ly ve than
c tien oan hai lan va vao ca hai dp eu cho phan con ngi. Sau khi i en quyet nh nay,
thay rang Ngai se la mot v vua cua vu tru hoac Tat at a tr ve cung ien, ay Ngai c
mot v Phat, khap the gian eu biet en quyen lc thong bao la v Ngai sanh cho Ngai mot a con
va s cong bang cua Ngai, hoac la mot v Phat, trai. Ngai khong lay lam vui sng vi tin mng
dan dat i song ton giao va a nhan loai thoat nay va keu len Mot s troi buoc (rahula) ra i.
khoi vo minh. Neu Thai t Tat at a theo uoi Do o vua cha ra sac lenh at ten cho a chau
i song cua mot bac gia trng, Ngai se tr trai mnh la La Hau La. Trong cung ien, nha vua
thanh mot ai vng, nhng neu Ngai t bo the dung moi no lc e lam khuay khoa noi long cua
tuc Ngai se tr thanh Phat. Cac nha tien tri bao Thai t Tat at a nhng eu vo ch. Thai t

khong con quan tam en nhng duc lac va hoan
toan cam thay buon ngu tren chiec ghe trng ky.
Vao mot na em khi Ngai tnh giac roi trong
thay nhng nang ca ky va nhng vu cong xinh
ep nam song soai trong phong khach cua Ngai,
oi vi Ngai luc nay giong nh nhng xac chet va
cam thay tinh than au n. Ngai quyet nh i
en s xuat gia v ai ngay chnh em o Ngai
ra lenh cho ngi anh xe la Xa Nac, chuan b
cho mnh nga Kien Trac. Trc khi ri bo cung
ien, Ngai ghe qua can phong cua v mnh, ng
ngng ca va ngi thay mui hoa lai, long Ngai
ay xao xuyen. Ngai trong thay cong chua Gia
Du a La nam ngu vi ban tay ta tren mnh La
Hau La, long Ngai thoi thuc muon am a con th
cua mnh vao long lan cuoi, nhng Ngai khong
dam lam nh vay v s rang mnh se anh thc ho
va nh the se can tr cho s ra i cua mnh. Trong
nhng luc bnh thng, viec ri bo cung ien la
khong the xay ra, co hang tram binh s vu trang
cac cong thanh. Nhng mot v tri m cong thanh
trong khi nhng v khac lam giam bt am thanh
cua tieng vo nga Kien Trac roi a nhng ngi
dan trong thanh vao giac ngu say. Nhanh chong
vt qua khong trung cung vi moi tinh tu tren
bau tri, Thai t Tat at a, Xa Nac va nga
Kien Trac en b song Anoma. o Thai t
khuyen Xa Nac nen tr ve hoang cung e bao tin
cho hoang gia ve s ra i cua Ngai. Con nga
Kien Trac khong chu ng c s chia ly vi
chu mnh va chet ngay tai cho luc ay. No c tai
sinh vao coi tri 33 tang. Ci bo y phuc cua hoang
gia, Thai t dung chiec gm cua mnh cat t
mai toc dn song, xong roi tung len tri va noi:
Neu ta tr thanh Phat, hay e nhng toc nay
nam yen tren bau tri, neu khong hay e no ri
xuong at. Vi thien nhan, v tri e Thch thay
c nen voi nam bat lay m toc ay va cho vao
chiec hop ngoc. Mot v Pham Thien dang cho
Thai t ba bo y, mot chiec bat va nhng vat dung
cua mot nha s: mot dao cao, mot cay kim, mot
cai loc nc, va mot chiec that lng. T ay Thai
t Tat at a cat bc tren con ng khong the tiep cua trng phai ai Tha bi v no tha
t bo c e i en giai thoat tr tue hoan hao nhan nhng giao ly ma ve sau nay co lien he vi
va hoan toan dap tat c ngon la kho au.
Great resolution: Ch nguyen lnSee Three
factors making for success in the cultivation of
Zen.
2026
Great resolve: Mahapranidhana (skt)ai
NguyenSee Great vow.
Great Reverend: Bo ai Hoa ThngSee
Cloth-bag monk.
Great root of faith: ai TnGreat root of
faith; the strong faith that is considered one of the
three pillars pf the practice of Zen. The other
two essentials are great doubt and great resolve
ai tn la niem tin sau sac, la goc re ln cua niem
tin, c coi nh mot trong ba ieu kien can ban
cua Thien tap. Hai ieu kien kia la ai nghi va
ai quyet.
Great sages: Great saintsai Thanhai
Hien.
Great saint: ai Thanh.
Great Sangha School: Mahasanghika (skt)
Daishubu (jap)ai Chung BoTogether with
the Theravada School, one of the two principal
schools of Early Hinayana Buddhism.
Mahasanghika is said more liberal than its main
rival group of Sthaviras in both monastic
discipline and doctrinal interpretation. The
Mahasanghika views the Buddha as a
supramundane being, while the Sthaviras
emphasizes that hes only an exceptional human
being. Some scholars believe that the
Mahasanghika may have been a transitional form
of the Mahayana schools later because the school
adopted some doctrines that later became
associated with Mahayana, such as the idea that a
Bodhisattva may voluntarily choose to be reborn
in lower realms of existence in order to benefit
othersCung vi trng phai Nguyen Thuy, mot
trong hai trng phai sm nhat cua Phat giao Tieu
Tha. ai Chung Bo la mot nhom Tang s cap
tien hn nhom Thng Toa Bo, la nhom rat bao
thu trong gii luat va giang giai giao phap. Nhom
ai Chung Bo nhn c Phat nh mot sieu nhan,
trong khi nhom Thng Toa Bo ch xem Ngai
nh mot con ngi xuat chung ma thoi. Mot vai
hoc gia tin rang ai Chung Bo la moc chuyen
ai Tha, chang han nh t tng ve mot v Bo
Tat t nguyen tai sanh vao coi thap hn nham li
lac chung sanhSee Mahasanghika.
 2027

Great sastras: Nhng bo luan lnThere are Great suffering: ai kho.

five great sastrasSee Five great sastras. Great Sumeru Buddha: ai Tu Di Phat.
Great scholars: Hoc gia loi lacThe four great Great Sun: ai NhtSee Eight patriarchs of
scholars among the 500 arhats who made the the True Word sect.
Vibhasa-sastra, a critical commentary on the Great Sun Buddha: Vairocana or
AbhidharmaBon v ai hoc gia trong so nam Mahavairocana (skt)ai Nhat Nh LaiSee
tram v A La Han, nhng ngi a viet ra bo Vairocana.
Luan Vi Dieu PhapSee Four great scholars.
Great sutras: ai KinhAccording to the
Great Schools: Trng phai lnThere are four Tien-Tai sect, the great sutra implies the Infinite
Mahayanas, or four Great SchoolsCo bon tong Life Sutra of the Pure Land Sect, while the Amida
phai ai ThaSee Four Great Schools. Sutra is considered as a Smaller Sutra. There are
Great sea congregation: ai Hai ChungThe four great sutras in BuddhismTheo phai Thien
great congregation, as all waters flowing into the Thai, th ai Kinh ch hai bo Kinh Phat Thuyet
sea become salty, as all ranks flowing into the Vo Lng Tho, hai trong ba bo kinh chanh cua
sangha become of one flavour and lose old Tnh o Tong, trong khi Kinh A Di a c goi
differentiationsai hai chung co ngha la hoi la Tieu Bon Kinh. Co bon bo kinh ln trong Phat
chung giong nh nc chay ra bien cung tr nen giaoSee Sukhavativyuha Sutra.
man, cung nh vay tat ca ai chung trong Tang Great taint: ai Nhiem PhapThe great
oan tr thanh mot v va mat i nhng khac biet dharma of defilement, sex-attraction, associated
trc ay. with the god of love (Ai Nhiem Minh Vng)
Great self: ai NgaThe true personalitySee Phap ai nhiem ln nhat la sac duc nhiem hay s
Mahatma. ai nhiem cua hai tnh nam n, lien he ti Ai
Great shaman: Mahasramana (skt)ai sa Nhiem Minh Vng.
mon (Buddha)See Buddha. Great talent: ai tai.
Great ship of salvation: ai Thuyenai Great talker: Ngi ch biet noi gioiSee Four
Tha, con thuyen ln cu o chung sanh types of people who can be seen as foes in
Mahayana. disguise.
Great spirit of inquiry: Nghi lnSee Three Great Tang Chronicles of the Western
factors making for success in the cultivation of World: ai ng Tay Vc KyTay Vc Ky
Zen. Tay Vc TruyenThe Great Tang Chronicles of
Great spiritual stupa: ai linh thapThere the Western World, or Records of Western
are eight Great Spiritual or Sacred Stupas of countries, by the Tang dynasty pilgrim Hsuan-
BuddhismCo tam ngoi thap thieng ln cua Phat Tsang, in 12 books A.D. 646-648Ky s ghi lai
giaoSee Eight great spiritual or sacred stupas. ve cac nc Tay Vc, do Huyen Trang i
Great spiritual teacher: ai o sOne who ng bien soan thanh 12 quyen vao khoang
can help beings cross from mortality to nirvana, nhng nam 646-648 sau Tay Lch.
i.e. a Buddha or a BodhisattvaBac co the giup Great Tang Records of Western Lands: ai
chung sanh vt thoat t sanh t en Niet Ban, ng Tay Vc KySee Great Tang Chronicles
nh mot v Phat hay mot v Bo Tat. of the Western World.
Great storm: Calamities of windTyphoon Great teacher: Nayaka (skt)ai SGreat
ai phongOne of the three destructive guide.
calamities to end the worldMot trong ba tai hoa 1) Great teacher (master) or leader: V Thay
tieu diet the giiSee Three calamities or three ln.
final catastrophes. 2) A title of the Buddha or Great Bodhisattvas
Great-Strong-Zealous-Bold-Fierce Buddha: Mot danh hieu cua mot v Phat hay cac v
ai Cng Tinh Tan Dung Manh Phat. ai Bo Tat.
 2028

3) One of the ten titles of a Buddha: Mot trong bang long vi viec ton knh kinh van Dieu Phap
mi danh hieu cua Phat. Lien Hoa, ma ong tin la than lc cua Dieu Phap
4) This is a Buddhist title which is usually Lien Hoa se ban cho nhng ai co niem tin vao
conferred posthumously (after the master kinh va nhng ai tr niem hong danh cua kinh nay.
died): Danh hieu ma cac v thay Phat giao Cac e t cua phai Soka Gakkai tin rang tr niem
thng c truy tang sau khi tch. hong danh kinh se mang lai cho ho nhng li ch
Great teaching: ai GiaoThe great teaching thc tien va dan en Phat qua ngay trong hien
as compared with the smaller or inferior (Tieu i.
thaHinayana). Mahayana is described as Great tranquil dharma-king: ai Tch phap
seeking to find and extend all knowledge, and in vngThe nirvana dharma-king (Vairocana
certain schools, to lead all to Buddhahood. It has a ai Nht Nh Lai)ai tch tnh hay niet ban
concept of an eternal Buddha, or Buddhahood as cua phap vng ai Nht Nh Lai.
Eternal (Adi-Buddha)ai Tha Giao hay giao Great tranquility samadhi: ai Tch nh
phap ln so vi Tieu Tha. ai tha c dien ta ai Tch nh Tam Muoiai Tch Tnh Dieu
la giao phai tm cau hay lam rong tr tue bang tu Tam Ma aThe samadhi which the Tathagata
tap; trong vai trng phai, chu trng tu theo ai enters, of perfect tranquility and concentration
Tha se dan en qua v PhatSee Mahayana. with total absence of any perturbing element
Great texts: Chief or fundamental book or text (parinirvana)Tam Ma a hay phep thien nh
ai banTien Tai sect takes the Infinite Life ma Nh Lai a vao vi trang thai tch tnh va s
Sutra as the major of the three Pure-land sutras tap trung hoan toan vang bac nhng xao xuyen
and the Amitabha Sutra as minor textTong loan ong (la moi tan ong, rot rao tch tnh).
Thien Thai lay Kinh Vo Lng Tho lam ai Ban Great Transference of Merit: ai Hoi Hng.
va Kinh A Di a lam Tieu Ban. Great transformation: ai HoaThe
Great Tibetan lama: Panchen Lama (tib)Ban transforming, teaching, and work of a Buddha in
thien Lat maSee Panchen Lama. one life timeChuyen hoa, giao huan, va lam
Great title: ai danh hieuThe chant recited by viec Phat s cua mot v Phat trong mot kiep.
members of the Japanese Soka Gakkai sect, Great treason: ai nghch.
Namo Myotho Renge-kyo (Praise to the Lotus Great treasure: Tai san qu bau nhat.
Sutra). This practice is traced back to Nichiren
Great Treasure Accumulation Sutra:
(1222-1282), who taught that the Lotus Sutra is the
Maharatnakuta-sutra (skt)Daiho-Shakkyo
only Buddhist scripture that is appropriate to the
(jap)Kinh ai Bu TchSee Maha-Ratnakuta
present degenerate age. He also felt that its
Sutra.
teachings are too profound for most of the beings
Great tree: ai ThoAccording to the Tien-
of this age to comprehend, and so they should
Tai school, Bodhisattva is considered as a great
content themselves with venerating the text,
treeTheo tong Thien Thai, Bo Tat c xem
which he believed has the power magically to
nh ai tho.
confer on those who have faith in it and who chant
its title. Members of the Soka Gakkai believe that Great and unattainable space: Immeasurable
their chanting brings immediate and pragmatic spaceai Khong Bat Kha acH khong bao
benefits and leads to buddhahood in ones present la khong nam bat hay o lng c.
lifetimeai danh hieu c tr tung bi Phat t Great undertaking: ai phat khiAccording
tong Soka Gakkai cua Nhat Ban Nam Mo Dieu to the Flower Adornment Sutra, Chapter 38, there
Phap Lien Hoa Kinh. Loi tu tap nay co t thi are ten great undertakings of Great Enlightening
cua ngai Nhat Lien, ngi a day rang ch co Beings. Enlightening Beings who abide by these
Kinh Dieu Phap Lien Hoa la thch hp trong thi can be imbued with the supremely great
Mat Phap nay ma thoi. Ngai cung cam thay rang knowledge of BuddhasTheo Kinh Hoa Nghiem,
giao phap qua tham tham e hau het chung sanh Pham 38, co mi phap ai phat khi cua ch ai
trong thi nay co the am hieu c, nen ho t Bo Tat. Ch Bo Tat an tru trong phap nay thi rot

rao Bo Tat hanh, ay u ai tr vo thng cua are impeccably pure of all BuddhasTheo Kinh
Nh LaiSee Ten great undertakings of Great
Enlightening Beings.
Great Vaipulyas: ai Phng angai
Phng QuangVo Lng Ngha KinhSutra of
Infinite MeaningThe great Vaipulyas, or sutra
of MahayanaThe Great Vaipulyas means
broad, widespread, and levelled up, equal to
everywhere, universal. The Vaipulya works are
styled sutras, for the broad doctrine of
universalism. This is the name for the 12
Hinayana and Mahayana SutrasPhng ang
va Phng Quang ong ngha. ay la ten chung
cua 12 bo Kinh Tieu va ai Tha.
Great Vaipulya Buddha: ai Phng Quang
PhatThe fundamental honoured one of the
Avatamsaka. The Buddha who realizd the
universal lawHoa Nghiem Bon Ton, v Phat a
chng nghiem c ly ai phng quang hay la voices from the power of the virtuous qualities of
bac a cong vien qua man.
Great value: Gia tr cao ca.
Great Vehicle: Mahayana (skt)Northern
schoolai thaMan T giaoOne of the two
major divisions of Buddhism. The Mahayana
doctrine is set forth in the Sanskrit texts.
Sometimes refers to as Northern BuddhismMot
trong hai tong phai ln cua Phat giao, ma a phan
giao ien da vao Kinh Tang Sanskrit. Thnh
thoang con c goi la Phat giao Bac TongSee Great vows: Mahapranidhana (skt)ai
Five Means of the Northern School.
Great Vehicle Zen: ai Tha Thien
Mahayana ZenSee Five kinds of varieties of
meditation.
Great victory: ai thang.
Great Victory Vajra: ai Thang Kim Cang
One of the incarnations of Vairocana represented
with twelve arms, each hand holding one of his
symbolsai Chuyen Luan Vng, v Kim Cang
Tat oa hay Kim Cang Thu co 12 tay do c ai
Nhat hoa than, moi tay eu cam gi mot bieu
tng.
Great virtue: ChasteRighteousConduct
according to Buddha-truthao hanh.
Great virtues of all Buddhas: ai pham
hanhNhng pham hanh cao ca cua ch Phat
According to the Flower Adornment Sutra,
Chapter 33, there are ten kinds of great virtue that
2029
Hoa Nghiem, Pham 33, co mi cong c ln
hoan toan ri loi thanh tnh cua ch PhatSee
Ten kinds of great virtue that are impeccably pure
of all Buddhas.
Great Virtue Monastery: ai c TOne of
the most important Zen monasteries in Kyoto,
built in 1319 by Akamatsu Norimura for the
master Myocho, who was also known as Daito
Kokushi (1283-1337). It grew to become one of
the major Zen centers in Japan.
Great voices from the power of the virtuous
qualities of Buddha: Am thanh quang ai cua
c Nh LaiAccording to The Flower
Adornment Scripture, Chapter Manifestation of
Buddha (37),The voice of Buddha is without
master or maker, without discrimination, not
entering, not emerging, yet producing four great
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 bon th am thanh
quang aiSee Four great voices from the power
of the virtuous qualities of Buddha.
Great void: Mahasunyata (skt)ai khong
The Mahayana parinirvanaSee Mahasunyata.
nguyen.
1) Great vows made by the Bodhisattva in the
beginning of his spiritual career. The great
vow of a Buddha or Bodhisattva to save all
the living and bring them to Buddhahood.
Great resolve is regarded as one of the three
pillars of the practice of Zen, according to
the Japanese Lin-Chi tradition. It is defined as
an unwavering resolve to overcome the
great doubt. The other two pillars are great
faith and great doubtCac li nguyen ln ma
cac v Bo Tat thiet lap khi khi au s nghiep
tam linh cua cac ngai. ai nguyen cua ch
Phat va ch Bo Tat, cu o het thay chung
sanh va khien ho at thanh Phat qua. ai
nguyen c xem nh la mot trong tam tru
cua thien tap, theo truyen thong Thien Lam
Te. ai nguyen c nh ngha nh la
 2030

nguyen vng vang e vt qua ai nghi. Hai Bodhisattvas, or Bodhisattva Saintly Masters,
tru khac la ai tn va ai nghi. who have already attained the Non-Birth
2) The vow to save all the living and bring them Dharma Tolerance and have turned the non-
to Buddhahood. Bodhisattvas take great vows retrogressing Dharma Wheel in the ten directions
as a reliance, as they enhance enlightenment. of infinite universesMot trong tam cach phat
This is one of the ten kinds of reliance of tam Bo e. ay la mot trong bon cach phat tam
Great Enlightening Beings. According to The ung an cho ngi tu Phat. Coi chung sanh het,
Flower Adornment Sutra, chapter 38 nguyen mi het; ao Bo e thanh, nguyen mi
(Detachment from the World), the Great thanh. Phat tam nh vay goi la AI. ay la loi
Enlightening Being Universally Good told phat tam cua hang ai Tha Phap Than ai S
Unversal Wisdom that Offsprings of Buddha, Bo Tat, hay bac Thanh Tang Bo Tat, a ac c
Great Enlightening Beings have ten kinds of vo sanh phap nhan, chuyen phap luan bat thoi
reliance which help them be able to obtain trong mi phng phap giiSee Eight ways of
abodes of the unexcelled great knowledge of developing the Bodhi Mind.
BuddhasCh Bo Tat dung ai nguyen lam Great way of the one reality of Amitabhas
y-ch, v nh o ma Bo e tam tang trng. vows: Bon Nguyen Nhat Thc ai aoPhap
ay la mot trong mi y ch cua ch ai Bo Mon Tha Lc Niem PhatThe great way of the
Tat. Theo Kinh Hoa Nghiem, pham Ly The one reality of Amitabhas vows, i.e. that of calling
Gian, Bo Tat Pho Hien bao Pho Hue rang on his name and trusting to his strength and not
ch Bo Tat co mi cho y-ch giup ch Bo ones ownai bon nguyen cua c Phat A Di
Tat at c cho s-y ai tr vo thng cua a tiep dan nhng ai tin va niem hong danh cua
Nh LaiSee Mahapranidhana, and Ten Ngai.
kinds of reliance of Great Enlightening
Great white-bullock cart: ai Bach Ngu
Beings.
XaThe great white-bullock cart of the Lotus
Great vow boat of Amitabha Buddha: ai Sutra. The Mahayana, as contrast with the deer-
Nguyen ThuyenThe great vow boat of cart and goat-cart of sravakas and pratyeka-
Amitabha Buddha, which ferries the believers buddhas of the HinayanaXe Trau trang trong
over the sea of mortality to the Pure Land Kinh Phap Hoa. Am ch ai Tha, oi lai vi xe
Thuyen Bat Nha hay ai Nguyen cua c Phat A nai va xe de am ch Thanh Van va Duyen Giac
Di a, a tat ca nhng ai tn tho ni ngai qua cua Tieu Tha.
bien sanh t luan hoi e en Tnh o.
Great white-robe Kuan-Yin: Pandaravasini
Great water: Calamity of waterai thuy (skt)ai Bach YA form of Kuan-Yin, all in
One of the three destructive calamities to end the white, with white lotus, white throneBach Y
worldMot trong ba tai hoa tieu diet the gii Quan Am, tat ca eu mot mau trang, sen trang,
(Tam ai Tai). toa trang, van van
Great way: Buddhismai ao. Great wide wisdom: ai quang trai Quang
Great way of developing the Bodhi Mind: Tr Tam TangGreat wide wisdom in the
ai Phat Bo e TamOne of the eight ways tripitaka, a title of AmoghaTr ln rong ve Tam
of developing the Bodhi Mind. The Great way of Tang Kinh ien, danh hieu cua A Muc Kh hay
developing the Bodhi Mind is one of the four Bat Khong.
proper ways of cultivation for Buddhists. Only Great wisdom: Mahamati (skt)ai tr tue
when the realm of sentient beings has ceased to ai HueThe leading bodhisattva of the
exist, would ones vows come to an end; only Lankavatara-sutraSee Maha-mati and Three
when Buddhahood has been realized, would ones Buddhas virtues (IV).
vows be achieved. Such development of the
Great Wisdom-Power Buddha: Phat ai Hue
Bodhi Mind is called great. Above is the way of
Lc.
developing the mind of those in the rank of
Mahayana Great Strength Dharma Body Maha-
 2031

Great-Wisdom-Power-King Buddha: ai Thc hanh Chanh ao, gi s chan that la thien.

Hue Lc Vng Phat. Ch nguyen hp vi ao la ln nhat. ieu g la
Great wisdom sword: ai hue kiem. manh nhat? ieu g la sang nhat? c Phat day:
Nhan nhuc la manh nhat v khong cha ac tam
Great work: ai cuoc.
nen tang s an on. Nhan nhuc la khong ac, tat
Great work of the Buddhas appearance:
c moi ngi ton knh. Tam o nhiem a c
Phat xuat the ai s (ai s xuat the gian cua c
oan tan khong con dau vet goi la sang nhat,
Phat).
ngha la tat ca s vat trong mi phng, t vo th
Great worshipful: ai ng CungThe Great van en hom nay, khong vat g la khong thay,
worshipfulOne of the ten titles of a Buddha khong vat g la khong biet, khong vat g la khong
Mot trong mi danh hieu cua Nh Lai. nghe, at c nhat thiet tr, nh vay c goi la
Great writer: ai van hao. sang nhat.
Greater baptism: ai Quan anhIn Tibetan Greatly Compassionate Light Buddha: Phat
Buddhism, the great baptism, used on special ai Bi Quang.
ocassions for washing away sin and evil and Greatness (n): S v aiTrue greatness: V
entering into virtueTheo truyen thong Phat giao ai that s.
Tay Tang, le quan anh c dung e ra sach
Greatness of the Dharma: S cao dieu cua
toi chng va ac nghiep e i vao cong c.
Phat Phap.
Greater than: Tot hn.
Greatness of the bhutathata in its function:
Greater vehicle: Mahayana (skt)Great Dung ai chan nhSee Three great
conveyanceai tha. characteristics in the awakening faith.
Greatest conqueror: Ngi chien thang v ai Greatness of the bhutathata in its
nht.
manifestations: Tng ai chan nhSee
Greatest conqueror was not the subjugation Three great characteristics in the awakening faith.
of others but of the self: Chien thang v ai Greatness of the bhutathata in its
nht cua con ngi khong phai la chinh phuc c
substance: The ai chan nhSee Three great
ngi khac ma la t chien thang lay mnh.
characteristics in the awakening faith.
Greatest strength and utmost brilliance: Sc
Greatness of potentialities: Tng aiThe
manh toi cao, anh sang cc sangAccording to
attributes of the Tathagata, one of the three great
the Sutra In Forty-Two Sections, Chapter 15, a
characteristics mentioned in the Awakening of
Sramana asked the Buddha: What is the greatest
FaithTng la c tng, ch the chan nh co
strength? What is the utmost brilliance? The
u c tnh vo lng vo bien, mot trong Tam
Buddha said: Patience under insult is the greatest
ai c noi en trong Khi Tn Luan. **See
strength because those who are patient do not
Three great characteristics in the awakening faith.
harbor hatred and they are increasingly peaceful
Greatness in substance: The aiThe
and settled. Those who are patient are without
Awakening of Faith mentioned the greatness in
evil and will certainly be honored among people.
substance, the greatness of quintessence, or
To put an end to the minds defilements so that it
fundamental immutable substance of all things,
is pure and untainted is the utmost brilliance.
one of the three characteristics of all thingsMot
When there is nothing in any of the ten directions
trong tam ai ma ai Tha Khi Tn Luan a e
throughout existence, from before the formation
cap. Tam tnh cua het thay chung sanh la duy
of heaven and earth, until this very day, that you
nhat tuyet oi, chang sinh, chang diet, chan thc
do not see, know or hear, when all-wisdom is
nh thng la the, ay ray trong phap gii la ai.
obtained (achieved), that can be called
**See Three great characteristics in the
brilliance.Theo Kinh T Thap Nh Chng,
awakening faith.
Chng 15, co mot v sa Mon hoi Phat, ieu g
la thien? ieu g la ln nhat? c Phat day:
 2032

Greed (n): Abhijjha (p)Lobho (p)Raga beings lives, especially, those of human
(skt)ConcupiscienceCovetousnessLust beings are already filled with pain and
Wrong desireTham lam. sufferings, now there are even more pain and
(I) The meanings of GreedNgha cua Tham sufferings. Through tricks, expedients, and
lam: manipulations we try to reach our goal
1) Greed is the first of the three poisonsTham irrespective of whatever happens to others.
lam la mon th nhat trong tam oc. Greed is a powerful mental force that drives
2) Lobho (p)Greed, the first unwholesome people to fight, kill, cheat, lie and perform
root, covers all degrees of selfish desire, various forms of unwholesome deedsLong
longing, attachment, and clinging. Its ham muon v ky thuc ay chung ta thoa man
characteristic is grasping an object. Its nhng g mnh can cung nh nhng g mnh
function is sticking, as meat sticks to a hot khong xng ang c nh an uong, nha ca,
pan. It is manifested as not giving up. Its xe co, tai san va danh vong, van van. Mat th
proximate cause is seeing enjoyment in things ham nhn ni sac ep khong biet chan, tai
that lead to bondageTham la can bat thien ham nghe moi th am thanh du dng, mui
au tien che ay long tham t ky, s ao c, ham mong ngi mui hng cac loai, li ham
luyen ai va chap trc. Tanh cua no la bam nem cac v beo bo ngot ngon, than ham
vu vao mot s vat nao o hay tham lam am nhng xuc cham mn mang, va y ham cac s
nhiem nhng g no a thch. Nghiep dung cua ghet thng b th, van van. Long tham cua
no la s bam chat, nh tht bam chat vao con ngi nh thung khong ay, nh bien ca
chao. No hien len ap che khi chung ta khong lay nc lien tuc t tram ngan song ho to
chu buong bo. Nguyen nhan gan a en nho, het ngay nay qua ngay khac. Trong thi
tham la v chung ta ch thay s hng thu mat phap nay, chung sanh noi chung va nhan
trong s viecSee Fourteen unwholesome loai noi rieng, a va ang dung u moi
factors. phng cach, thu oan, mu chc e lng
3) Greed for wealth, sex, fame, food, sleep or gat va tan hai lan nhau. The nen cuoc i cua
greed for forms, sounds, smells, tastes, and chung sanh, nhat la nhan loai, von d a au
objects of touchTham tai, sac, danh, thc, kho, lai cang au kho hn. Tat ca eu do ni
thuy hay sac, thinh, hng, v, xucSee tanh tham lam, long ch ky bon xen ma ra.
Fifty-one Dharmas interactive with the Mind. Chnh bang mu gian chc quy, doi gat,
(II) Characteristics of Greedac iem cua phng tien cung nh lat long bang moi thu
Tham lam: It is a selfish desire for more than oan e at cho bang c. Long tham la
we need or deserve, such as food, house, car, manh lc tinh than manh me khien cho ngi
wealth, honors, etc. Eyes are longing for ta au tranh giet choc, loc la doi tra lan
viewing beautiful forms without any nhau, ngay ca nhng hanh ong tan oc cung
satisfaction, ears are longing for melodious khong cha.
sounds, nose is longing for fragrance, tongue (III) Necessary conditions to complete Greed
is longing for delicate tastes, body is longing according to BuddhismNhng ieu kien
for soothing touches, and mind is longing for can thiet e tao ra Tham lam theo Phat giao:
various emotions of love and hate from self According to Most Venerable in The Buddha
and others. Human beings greediness is like and His Teachings, there are two conditions
a barrel without bottom. It is just as the great that are necessary to complete the evil of
ocean obtaining continuously the water from covetousnessTheo Hoa Thng Narada
hundreds and thousands of large and small trong c Phat va Phat Phap, co hai ieu
rivers and lakes everyday. In this Dharma kien can thiet e thanh lap nghiep tham lam:
Ending Age, sentient beings, especially 1) Anothers possession: Vat s hu cua ngi
human beings use every method to khac.
manipulate and harm one another. Sentient

2) Adverting to it, thinking would this be
mine!: Tam them muon, c mong c lam
chu vat ay.
** See Ten branches of evils, Ten kinds of
afflictions, and Fifty-two mental states.
Greed is to be abandoned: Tham duc can phai
t boSee Eight things that lead to the cutting off
of affairs.
Greed for acquisition and possession: Tham
vong chiem oat va s hu.
Greed for adventure: Tham cau du lchSee
Ten states of thinking skandha.
Greed to analyze things: Tham cau bien bach,
phan tachSee Ten states of thinking skandha.
Greed and anger: Tham lam va san hanThe
defilements we call lust or greed, anger and
delusion, are just outward names and
appearances, just as we call a house beautiful,
ugly, big, small, etc. These are only appearances
of things. If we want a big house, we call this one
small. We creates such concepts because of our
craving. Craving causes us to discriminate, while
the truth is merely what is. Look at it this way.
Are you a person? Yes. This is the appearance of
things. But you are really only a combination of
elements or a group of changing aggregates. If the
mind is free it does not discriminate. No big and
small, no you and me, nothing. We say anatta or
not self, but really, in the end, there is neither
atta nor anattaTham lam va san han va co
that ma cung va la ao tng. Nhng phien nao
ma chung ta thng goi la tham ai, tham duc,
tham lam, hay san han, si me, van van ch la
nhng cai ten be ngoai. Giong nh trng hp
chung ta goi cai nha nay ep, cai kia xau, to, nho,
van van o khong phai la s that. Nhng cai ten
c goi mot cach quy c nh vay khi phat t
s tham ai cua chung ta. Neu chung ta muon mot
cai nha ln hn chung ta xem cai nha ma chung ta
ang co la nho. Long tham ai khien chung ta co
s phan biet. That ra, chan ly khong co ten goi.
No the nao th e no the ay. Hay nhn s vat theo
ung thc tng cua chung, ng nh danh theo
quan niem thien lech cua mnh. Ban la ngi an
ong hay an ba ch la s bieu hien ben ngoai cua (II) Categories of Greed and DesirePhan loai
s vat. That ra, ban ch la mot s ket hp cua
nhieu yeu to, la mot tong hp cua cac uan bien
2033
oi khong ngng. Khi ban co mot tam hon t do,
ci m, ban khong con s phan biet na. Chang
co ln hay nho, chang co toi va anh. Chang co g
ca. Vo nga hay khong co mot linh hon vnh cu.
Thc ra cuoi cung th chang co nga hay vo nga g
ca. o ch la nhng danh t quy c.
Greed, Anger and Stupidity: Tham, San, Si.
Greed for cleverness and skill: Tham cau
thien xaoSee Ten states of thinking skandha.
Greed and desire: Kamaraga (skt)Desire for
and love of things of lifeTham Duc.
(I) The meanings of Greed and desireNgha
cua Tham Duc:
1) Desire for and love of the things of this life
Craving (greed, affection, desire). Most
people define happiness as the satisfaction of
all desires: Tham muon cua cai tran the. Hau
het ngi i thng nh ngha hanh phuc
tran tuc nh la s thoa man cua moi tham
duc.
2) The desires are boundless, but our ability to
realize them is not, and unfulfilled desires
always create suffering. When desires are
only partially fulfilled, we have a tendency to
continue to pursue until a complete
fulfillment is achieved. Thus, we create even
more suffering for us and for others. We can
only realize the true happiness and a peaceful
state of mind when our desires are few. This
is one of the great steps towards the shore of
liberation: Tham duc tran the la vo han,
nhng chung ta lai khong co kha nang nhan
ra chung va tham duc khong c thoa man
thng gay ra kho au phien nao cho mnh va
cho ngi. Khi chung ta ch phan nao thoa
man tham duc, chung ta luon co khuynh
hng tiep tuc theo uoi chung cho en khi
c thoa man, chnh v vay ma chung ta
cang gay nen kho au cho mnh va cho ngi.
Ngay ca khi a thoa man tham duc, chung ta
cung kho au. Chung ta ch nghiem c
chan hanh phuc va an nhin t tai khi chung ta
co t tham duc. ay cung la mot trong nhng
bc ln en ben b giai thoat cua chung ta.
Tham Duc: There are five types of Greed and
DesireCo nam loai Tham Duc:
1) Greed and desire for Wealth: Tai Tham Duc.

2) Greed and desire for Beauty: Sac Tham Duc.
3) Greed and Desire for ambitions: Danh Tham
Duc.
4) Greed and desire for finding pleasure in
eating: Thc Tham Duc.
5) Greed and Desire for sleeping or laziness:
Thuy Tham Duc.
(III) Buddha taught: Craving and desire are the
cause of all unhappiness or suffering.
Everything sooner or later must change, so do
not become attached to anything. Instead
devote yourself to clearing your mind and
finding the truth, lasting hapiness. Knowing
how to feel satisfied with few possessions
help us destroy greed and desire. This means
being content with material conditions that
allow us to be healthy and strong enough to
cultivate. This is an effective way to cut
through the net of passions and desires, attain
a peaceful state of mind and have more time
to help othersPhat day: Tham duc chnh la
nguon goc cua kho au. Moi vat roi se thay
oi, v the khong nen luyen ai hay vng vu
vao mot th g. Nen nhiep tam thanh tnh tm
chan ly va at en hanh phuc vnh hang.
Biet tri tuc thieu duc la biet se giup chung ta
diet tr tham duc. ieu nay co ngha la biet
thoa man vi nhng ieu kien vat chat kha d
giup cho chung ta co ay u sc khoe e tu
tap. ay la phng cach hu hieu nhat e cat
t li tham duc, an on than tam va co
nhieu th gi giup tha nhan.
Greed for immortality: Tham cau song lau
See Ten states of thinking skandha.
Greed of life: Tham song.
Greed for money: Tham tien.
Greed for past lives: Tham cau tuc menhSee
Ten states of thinking skandha.
Greed for peace and quiet: Tham cau tnh
matSee Ten states of thinking skandha.
Greed for power: Tham quyen the.
Greed for profound emptiness: Tham cau
tham khongSee Ten states of thinking skandha.
Greed for spiritual powers: Tham cu than
lcSee Ten states of thinking skandha.
Greed for spiritual responses: Tham cau minh
camSee Ten states of thinking skandha.
2034
Greed for union: Tham cau khe hpSee Ten
states of thinking skandha.
Greedy (a): Gian tham.
Greedy for fame: Ham danh.
Greed for the fine-material: Rupa-raga (p)
Sac ai ket hay tham sacAttachment to the world
of formsLust or desire for formLove in the
realm of formCraving for the world of form
See Five higher bonds of desire.
Greedy for gain: Ham li.
Greed for the immaterial: Arupa-raga (p)Vo
sac ai ket hay tham vo sacLust or desire for
formlessnessAttachment to the formless
worldLove in the realm of formlessness
Craving for the formless worldSee Five higher
bonds of desire.
Greed for material wealth: Tham muon cua
cai vat chat.
Greedy mind: Tam tham trcSee Six bonds
of the mind.
Greed for monetary gains: Tham tien.
Greedy for property: Ham cua.
Green face devil: Avadana (skt)A ba a na
Quy mat xanh.
Greet by folding palms: Chap chngLoi
chao bang cach chap ban tay lai vi nhau
Folding palms is a graceful gesture to greet other
people is a dignified way of greeting which
originated in ancient India. By bringing the ten
fingers together. We symbolically make all ten
Dharma realms become one and are reminded of
the Buddha nature within every being. By folding
the palms, we show respect to and concentrate our
minds and our hearts upon the teachings of the
BuddhaChap hai ban tay lai trong mot t the
biet n e chao ngi khac la loi chao that uy
nghi, bat nguon t An o. Bang cach chap 10
ngon tay lai vi nhau. Chung ta lam dau hieu tieu
bieu cho 10 phap gii lai lam mot va nhac nh ve
Phat tanh san co trong moi chung ta. Bang cach
chap hai ban tay lai vi nhau, chung ta to bay s
ton knh va tap trung tam tr cua chung ta vao
giao phap cua c Phat.
Greeting (n): Li chao.
Grey hair: Toc bac hoa ram.
 2035

Grha (skt): Graha (skt)Nghiet La HaNghiet Ground of blazing wisdom: Archishmati

Ly HaName of a demon, the seizerTen cua (skt)Blazing landDiem Hue aSee Ten
mot loai quy chuyen i bat ngi. grounds (II).
Grhaparti (p): Kulampuriso (p)Kulapati or Grounds of Bodhisattva: Bodhisattvabhumi
Kulapurusha (skt)Cau La Bat eCa La (skt)Stages of BodhisattvaBo Tat o.
VietC SA chief (head) of a familyA Ground on which to build the self: Can ban
landlordHouseholderThe master of a e xay ap cai TA.
householdLay devotee. Ground-burial: a TangOne of the four
1) A person of good family or a respectable forms of burialChon di at, mot trong bon
person: Ngi cua gia nh tot hay ngi loai tong tang ngi chetSee Four kinds of
ang ton knh. burial.
2) A householder who practises Buddhism at
Ground for commendations: Middasa-
home without becoming a monk: Ngi chu
vatthuni (p)Thu dieuAccording to the Sangiti
gia nh tu tai gia hay Phat t tai giaSee
Sutta, there are seven grounds for
Upasaka.
commendationsTheo Kinh Phung Tung trong
Grhastha (skt): Tuc NhanNga La Sa Tha trng Bo Kinh, co bay s thu dieuSee Seven
Ngi tu tai giaAn ordinary householderAn grounds for commendations.
ordinary manThe laity.
Ground of delight: See Ground of happiness.
Grief: Ground of the Dharma cloud: Dharmamegha
1) Daurmanasya (skt)DistressMental
(skt)Phap Van aLand of dharma clouds
sufferingSorrowSau muon (s au n
See Ten grounds (II).
ve tam linh).
Ground of emitting light: Prabhakari (skt)
2) Upayasa (skt)Bat hanh.
Phat Quang aLand of radianceSee Ten
Grievance: Doso (p)Dvesa (skt)HatredIll-
grounds (II).
willResentmentAc yHan thuSan Han
Ground of good wisdom: Sadhumati (skt)
Grip of love and desire: Ai chapS chap
Thien Hue aLand of good thoughtsSee Ten
trc vao luyen ai va duc vong kho ma bo
grounds (II).
cAi DucSee Love and desire.
Ground of happiness: Paramudita (skt)
Grisma (skt): Nhiet ThiFrom the third month,
Ground of delightHoan Hy aLand of joy
sixteenth day, to the fifth month, fifteenthMua
See Ten grounds (II).
nong t 16 thang 3 en 15 thang 5See Six
Ground for a happiness karma: Bay cho tao
seasons of a year in India.
nghiep lanh qua t bi vi ke c hanSee Seven
Gross forms: Tho TngThe six grosser or
grounds for a happy karma through benevolence
cruder forms of unenlightenment or ignorance
to the needy.
mentioned in the sastra on the Prajna SutraTheo
Ground of invincibility: Sudurjaya (skt)Cc
khi Tn Luan ay la sau tho tng vo minh (cha
Nan Thang aLand extremely difficult to
giac ngo).
conquerSee Ten grounds (II).
Gross servants: There are five gross servants
Ground of leaving filth: Vimala (skt) Ly Cau
Co nam kien tho thienSee Five great
aLand of purityLand of freedom from
disturbers.
defilementSee Ten grounds (II).
Ground (n): C sTruIn the Surangama
Ground of manifestation: Abhimukhi (skt)
Sutra, book Eight, the Buddha reminded Ananda
Hien Tien aLand in view of wisdomSee
about the Ten Grounds or the ten stages (periods)
Ten grounds (II).
in Bodhisattva-wisdomTrong Kinh Thu Lang
Nghiem, quyen Tam, c Phat a nhac nh ngai Ground of not losing: The Pure Land, from
A Nan ve thap tru Bo Tat nh sauSee Ten which there is no falling awayBat thoi a.
grounds.

Ground of traveling far: Duramgama (skt)
Vien Hanh aFar-reaching landSee Ten
grounds (II).
Groups: Bo phaiThe five groups in
BuddhismSee Five classes of Buddhism.
Group of gods: Devakaya (skt)Ch thien.
Groups of the Order: There are five groups of
the orderCo nam nhom xuat giaSee Five
groups of the order.
Grove of great cold: Sitavan (skt)ai Han
LamThe graveyard, burial stupas in IndiaKhu
rng lanh ln, co ngha la bai tha ma ben Thien
Truc.
Groves of Great Enlgihtening Beings: Vien
lam cua ch ai Bo TatAccording to the
Flower Adornment Sutra, Chapter 38, there are
ten kinds of grove of Great Enlightening Beings.
Enlightening Beings who abide by these can
achieve the Buddhas unexcelled peaceful, happy
action, free from sorrow and afflicationTheo
Kinh Hoa nghiem, Pham 38, co mi loai vien
lam cua ch ai Bo Tat. Ch Bo Tat an tru trong
phap nay thi c ai hanh an lac la u nao vo
thng cua Nh LaiSee Ten kinds of grove of
Great Enlightening Beings.
Grove of meditation: Thien Lam.
1) Meditation forest or grove of meditation:
Rng Thien.
2) Pagoda or a monastery: T vien hay Thien
vien.
3) Monasteries as numerous as trees in a forest:
T vien hay Thien vien nhieu nh cay tren
rng.
Grove of merit and virtue: Cong c lam
(rng cong cBuddhist hall or monastery).
Groves of precious trees: Avenues in the Pure
LandBao lam.
Groves of Sala trees: In which Sakyamuni
Buddha entered NirvanaKien Co Lam, ni c
Phat nhap Niet Ban.
Groves of staves: Yasti-vana (skt)Trng
LamThan No Ba LamSee Yasti-vana.
Grow (v) brighter: Tr nen sang suot hn
When you have deep concentration in meditation,
your wisdom grows brighter.
2036
Grow crops, cook, do business, manufacture
things or to sew clothes to sell in order to
make money: Trong trot, nau nng, lam thng
mai, che tao vat dung hay may quan ao e kiem
tienA Bhiksu or Bhiksuni who grows crops,
cooks, does business, manufactures things or sews
clothes in order to make money to send home to
his or her family, even if it is to create the income
for the monastery, commits an offence involves
Release and Expression of Regret. However, if
that Bhiksus or Bhiksunis parents are in ill health
and have no other means of financial support, he
or she can obtain permission from the Head of the
monastery to do so to pay his or her filial
responsibility to his or her parents until they get
well. Right after they get well, he or she must stop
working and focus on his or her cultivationV
Ty Kheo hay Ty Kheo Ni nao trong trot, nau
nng, lam thng mai, che tao vat dung hay may
quan ao e kiem tien gi ve cho gia nh, ngay ca
e tao ra li tc cho t vien, cung la pham gii xa
oa (phai buong bo va phat lo sam hoi ngay). Tuy
nhien, neu cha me b benh ma khong con ai khac
lo lang th v ay co the xin phep cua v lanh ao
trong t vien c lam nhng viec ay e tra hieu
cho cha me cho en khi lanh benh. Ngay khi cha
me lanh benh la v ay phai ngng lam viec ngay
e tap trung vao viec tu tap.
Grow (v) old: GiaTo get old.
Grow (v) into adolescent: Tr thanh thieu nien.
Grow (v) old and gray: Tr nen gia nua.
Grow (v) thin: Tr nen gay go.
Grow (v) weary: Chan ngan.
Grudging: Matsara or Lobha (skt)
AvariciousStingyKeo kietXan Tham (tham
lam bon xen)See Six sins that smother the six
paramitas or the pure mind.
Grudging and greed: Khan ThamLong a
nuoi tiec vat chat nen khong bo th, ma bung lai
con ham muon cua ngi.
Grudging, mean heart: Khan TamTam khan
tiec hen mon.
Grudhakuta (skt): Nui Ky Xa Quat.
Grumble (v): Can nhan.
Gtum mo (tib): See Candali.
Guarantee (v): Bao amTo warranty.

Guard (v): Bao veCanh giChong (bao
ho)DefendProtect.
Guard and care for: Protect and keep in
mindHo NiemSee Supportive Recitation.
Guard (v) the house: Gi NhaTo take care of
the houseBecause of the attachment and its
karma, we may reincarnate and become a dog to
guard our own house in the next lifeV luyen ai
va nghiep lc, chung ta co the tai sanh lam cho
gi nha trong kiep lai sinh.
Guardian (a& n):
1) (a): Bao ho.
2) (n): Ngi bao ho.
Guardian angels: Than Ho MangExternalists
believe that each one of them has a so-called
Guardian Angel to protect themNgoai ao tin
rang co cai goi la Than Ho Mang cho tng ca
nhan.
Guardian of the Buddha: Vajrapani (skt)
Mat Tch Lc SA form of Indra, who drives
away all yaksa disturbersMot hnh thc cua vua
Tri e Thch, theo bao ve c Phat, anh uoi menh.
bon la satSee Vajrapani.
Guardian deva: ong Sanh ThienThe
guardian deva, who is born or produced
simultaneously with the person he protectsV
tri bao ho, sanh ra cung luc vi ngi ma v ay tr nam gii luat (bao ve nhng ngi tr gii).
bao ho che ch (moi ngi ngay t luc sanh ra a
co hai v ong Sanh Thien va ong Danh Thien
bao ho che ch).
Guardian of the sense-door: Ho Tr Cac
CanAccording to the Samannaphala Sutta in the
Long Discourses of the Buddha, the Buddha
taught about a guardian of the sense-door. How
does a monk become a guardian of the sense-
door? Here a monk, on seeing a visible object
with the eye, does not grasp at its major signs or
secondary characteristics. Because greed and
sorrow, evil unskilled states, would overwhelm
him if he dwelt leaving this eye-faculty
unguarded, so he practises guading it, he protects
the eye-faculty, develops restraint of the eye-
faculty. On hearing a sound with the ear; on
smelling an odour with the nose; on tasting a
flavour with the tongue; on feeling an object
with the body; on thinking a thought with the
mind, he does not grasp at its major signs or
2037
secondary characteristics, he develops restraint of
the mind-faculty. He experiences within himself
the blameless bliss that comes from maintaining
this Ariyan guarding of the facultiesTheo Kinh
Sa Mon Qua trong Trng Bo Kinh, c Phat a
day ve mot v Ty Kheo Ho Tr Cac Can: The
nao la v Ty Kheo ho tr cac can? Khi mat thay
sac, Ty Kheo khong nam gi tng chung, khong
nam gi tng rieng. Nhng nguyen nhan g,
khien nhan can khong c che ng, khien tham
ai, u bi, cac ac, bat thien khi len, Ty Kheo t
che ng nguyen nhan ay, ho tr nhan can, thc
hanh s ho tr nhan can. Khi tai nghe tieng, mui
ngi hng, than cam xuc, y nhan thc cac phap,
v ay khong nam gi tng chung, khong nam gi
tng rieng. Nguyen nhan g khien y can khong
c che ng, khien tham ai, u bi, cac ac, bat
thien phap khi len, Ty Kheo che ng nguyen
nhan ay, ho tr y can, thc hanh s ho tr y can. V
ay nh s ho tr cao quy cac can ay, nen hng
lac tho noi tam, khong van uc.
Guardian-spirit: Guardian angelThan ho
Guardian-spirit of commandments: The five
guardian spirits of each of the five
commandmentsHo gii than (v than bao ho
nhng ngi gi gii). Ch nam v Thien Than ho
Guardian of a temple: Vetala (skt)Gia Lam
ThanVi a LaWei-To, a Chinese term for
the guardian facing the main hall of a temple; the
origin of Wei-To is uncertain. According to the
Buddha, there are eighteen guardian spirits of a
monastery Vi a La theo Han t la v Vi a
mat xoay ra chanh ien trong t vien, khong ai
biet c xuat x cua Vi a Ho Phap. Theo c
Phat, co 18 v Gia Lam Than trong moi t vien.
Guardians of the world and of Buddhist
faith: Ho the gia.
Guardian of the youth: Ho ong T Phap
ThanProtector (spirit) who protects the young
against the fiften evil spirits which seek to harm
themV than bao ho tre em khoi b 15 quy d
am hai.
Guchi (jap): Moha (skt)Delusion
FoolishnessIgnoranceNgu si.

Guenther, Herbert V. (1917 - ): Name of a
German buddhologist who has published a number
of influential studies of Tibetan Buddhism. He
received Ph.D.s from Munich University and the
University of Viena, after which he took up an
appointment teaching Sanskrit and Buddhist
Studies at the Sanskrit University in Sarnath,
India. In 1954 he became head of the department
of Far Eastern Studies at University of
Saskatchewan, where he spent most of his
academic career. He developed a unique
translation style that uses terminology from
continental philosophy to render Buddhist
technical terms. This approach is admired by
some scholars and criticized by others. He has
published plenty of books and articles, including
Kindly Bent to Ease us and Ecstatic
Spontaneity.Ten cua mot nha Phat giao hoc
ngi c, ngi a xuat ban mot so nghien cu nay thng c phan loai la loai chu cao nhat
rat co anh hng oi vi Phat giao Tay Tang.
Ong au Tien S Triet tai ai hoc ng Munich
va ai hoc ng Viena, sau o ong c bo
nhiem day tieng Bac Phan va Phat Hoc tai ai
Hoc Phan Ng Sarnath, An o. Nam 1954 ong
la Khoa trng Khoa Vien ong Hoc tai ai hoc
Saskatchewan, ong a cong hien ca i day hoc
tai ay. Ong a khai trien mot loi phien dch dung
thuat ng cua luc a nay e dien ta cac thuat ng
Phat giao. Phng cach phien dch nay c mot
so ngi ngng mo, nhng cung b mot so khac
ch trch. Ong a xuat ban rat nhieu sach va bai
viet ve Phat giao, bao gom bo Kindly Bent to
Ease us and Ecstatic Spontaneity.
Guest-defilement: Khach TranSee Agantu-
klesa.
Guest-dust: See Agantu-klesa.
Guest room: Khach TyA place for reception
of guests in a monasteryTiep ai S hay ni
tiep khach trong t vien.
Guest supervisor: Tri KhachThe director of
guests in a monasteryV Tang coi ve viec tiep
khach.
Guest takes precedence over the host: Chu
khong lam g trc khach, ay la mot loi tiep
khach rat lch s (tien khach hau chu hay chu bat
tien tan).
Guhya (skt): B mat.
2038
Guhyapati: Kim Cang mat tch thienSee
Twenty devas.
Guhyasamaja-tantra (skt): One of the most
important tantras for Tibetan Buddhism, divided
into two sections: 1) a root tantra (mula-tantra)
of seventeen parts; and 2) a section called higher
tantra (uttara-tantra). It is generally classified as
belonging to the highest yoga-tantra (anuttara-
yoga-tantra) class and is particularly important for
the Gelukpa order, which bases its tantric system
on it. The main Buddha is Guhyasamaja, who is
visualized as being dark blue in color and as
having three faces and six arms. He is
accompanied by four female Bodhisattvas:
Mamaki; Locana; Pandara; and TaraMot trong
nhng mat chu quan trong cua Phat giao Tay
Tang, c chia lam hai phan: 1) Mat chu goc
gom 17 phan; 2) Mat chu vi dieu. Loai mat chu
trong mat chu, ac biet quan trong oi vi trng
phai Gelukpa, trng phai ma he thong mat chu
hoan toan da vao loai chu nay. V Phat chnh
trong mat chu nay la Phat Guhyasamaja, v c
quan tng co mau xanh am va ba mat sau tay.
Ngai c thap tung bi 4 v n Bo Tat: Mamaki;
Locana; Pandara; va Tara.
Guidance of original teacher: Tiep Dan ao
SSentient beings are reborn in the Pure Land
owing to the assistance of the following
BuddhasChung sanh c vang sanh Tnh o
nh s tr giup cua hai v Phat.
1) The guidance of our original teacher,
Sakyamuni Buddha, and his teachings: S ch
dan cua c Bon S Thch Ca Mau Ni Phat.
2) The welcoming and escorting of Amitabha
Buddha: Tiep Dan ao S A Di a Phat.
3) The support and protection of the Buddhas of
the ten directions: Ch Phat mi phng ho
niem.
Guide (n & v): LeaderMaster.
1) (n): ao sNgi dan ng.
2) (v): Dan ngHng dan.
Guide-book of the Middle Way School:
Madhyamaka Sastra (skt)Luan Trung Quan
The Treatise on the Middle way or the Guide-
Book of the School of the Middle Way. The sastra
was composed by Nagarjuna. It stressed on the

teaching of the Middle Way, the basic teaching of
the Madhyamika school of the Indian Mahayana
Buddhism. According to the Madhyamaka Sastra,
the true meaning of Emptiness (Sunyata) is non-
existence, or the nonsubstantivenessBo Trung
Luan do Bo Tat Long Tho soan, nhan manh vao
giao ly Trung ao, giao ly can ban cua trng chng lng la mot trong tam lng c dung e
phai Trung Quan cua Phat giao ai tha An o. cung co long tin cua hanh gia Tnh o. Hien
Theo Trung Quan, ngha chan that cua Tanh
Khong la Phi Hu hay khong thc chatSee
Madhyamaka and Madhyamaka philosophy.
Guide to Meditation: Thien Quan Ch Nam.
Guide someone: Dan ng cho aiThe
Buddhas teaching has guided sentient beings to
true love and peaceLi Phat day a dan ao
chung sanh en tnh yeu va hoa bnh chan chnh.
Guide and welcomer to the Western Pure
Land: Tay phng Cc Lac tiep dan ao s
See Western land of Amitabha Buddha.
Guided by a good advisor: Hng dan bi
thien tri thcHe should be guided by a good
advisor, who has a thorough understanding of the
sutras and many years experience in meditation.
This is one of the five necessary conditions for
any Zen practitioners. If a Zen practitioner does
not meet these five conditions, he is very easily
subject to get harm from demonPhai nng ni
bac thien tri thc thong kinh ien, a co kinh
nghiem tu thien nhieu nam e nh s hng dan.
ay la mot trong nam ieu kien can thiet cho bat
c hanh gia tu thien nao. Neu v tu thien nao
khong hoi u nam ieu kien tren rat de b ma
chng lam ton haiSee Five conditions toward
successful achievements for a Zen practitioner.
Guideline of Actual Seeing and
Understanding: Hien Chng LngAccording
to Most Venerable Thch Thien Tam in The Pure
Land Buddhism in Theory and Practice and The
Thirteen Patriarchs of Pure Land Buddhism,
Guideline of Actual Seeing and Understanding
is one of the three guidelines to consolidate ones
faith. This is a method of reasoning based on
actual occurences, verifiable through our eyes and
understanding. The commentary, Biographies of
Pure Land Sages and Saints, has amply
documented the stories of individuals who have
achieved rebirth in the Land of Ultimate Bliss
2039
through Buddha Recitation. Moreover, those who
have practiced Buddha Recitation with a pure
mind have been known to witness scenes of the
Pure Land during their current lifetimesTheo
Hoa Thng Thch Thien Tam trong Niem Phat
Thap Yeu va Lien Tong Thap Tam To, hien
chng lng la loi tm hieu do s thay biet hoac
chng nghiem hien thc e khi long tin. Trong
Tnh o Thanh Hien Luc a chng minh rat nhieu
v niem Phat c vang sanh, va Viet Nam
cung co nhieu Phat t tu Tnh o c ve Cc
Lac. Chang nhng the ma hien tien khi tnh niem,
cac v ay cung thay canh Tnh o hien bay. Neu
khong co coi Cc Lac, va khong co Phat A Di a
tiep dan, th lam sao nhng v ay thay ro va c
ket qua vang sanh?See Three guidelines to
consolidate ones faith.
Guidelines to consolidate ones faith: Nhng
hng dan nham cung co niem tinAccording to
Most Venerable Thch Thien Tam in The Pure
Land Buddhism in Theory and Practice and The
Thirteen Patriarch of Pure Land Buddhism, the
Buddhist sutras and commentaries, the Pure Land
practitioner should follow three guidelines to
consolidate his faithTheo Hoa Thng Thch
Thien Tam trong Niem Phat Thap Yeu va Lien
Tong Thap Tam To, kinh ien day rang ngi
niem Phat nen y theo ba lng e cung co long
tinSee Three guidelines to consolidate ones
faith.
Guidelines for a good Buddhist life: Kim ch
nam cho i song tot cua mot Phat tIn order to
live in accordance with Buddhist laws, a devout
Buddhist should do the followingse song phu
hp vi giao phap nha Phat, mot Phat t thuan
thanh nen lam nhng ieu sau ay:
(I) Taking refuge in the Three JewelsQuy-y
Tam Bao: See Take refuge in the Triple
Gem.
(II) We should try to train ourselves in
accordance to the examples set by the
Buddhas, Dharma and Sangha. If we take
their behavior as a model, we will eventually
become like themChung ta nen co gang tu
luyen theo nhng tam gng ma ch Phat,
giao phap, va ch Tang a thiet lap. Neu
 2040

chung ta at nhng tnh hanh ay lam mau thi co lam mi thien nghiep. c Phat
mc cho chnh mnh th cuoi cung chung ta khuyen chung ta nen tranh lam mi ieu ton
cung se at c nhng mau mc ay. hai. Quyet nh tranh khoi mi hanh ong
(III) We should avoid being self-indulgent, and ton hai cung co ngha la chung ta tham d
running after any desirable object we see. In vao mi ieu thien lanh. Th du quyet nh
addition, we should not crave for money khong noi doi chu ve khoang thi gian mnh
because craving for money and position leads a dung e thc hien mot o an nao o chnh
us to obsession and constant dissatisfaction. la hanh ong tch cc va co li, v trong tng
We will be much happier when we enjoy lai chu se tin vao li noi cua mnh, chung ta
pleasures of the senses in moderation: Chung lai c song theo nhng quy tac ao c, va
ta nen tranh buong tha va chay theo moi oi chung ta cung tao ra nhan lanh e co hanh
tng cua ham muon ma chung ta tng gap phuc trong hien tai va nhng chng ngo tam
g. Lai na, chung ta khong nen ham muon linh ve sau naySee Ten evil deeds (acts),
tien bac va a v, v ham muon tien bac va Ten wholesome acts, and Three karmas.
a v a chung ta en tnh trang b am anh (VI) Cultivating on a daily basisTu tap hang
va thng xuyen cam thay khong thoa man. ngay:
Chung ta se cam thay hanh phuc hn nhieu 1) Buddha Recitation: Niem PhatSee Buddha
khi chung ta hng thu nhng niem vui giac Recitation.
quan mot cach ieu o. 2) Meditation: See Dhyana and Meditation.
(IV) We should avoid arrogantly criticizing Guideline of Reason: Ly Tr LngAccording
whatever we dislikeChung ta nen tranh cao to Most Venerable Thch Thien Tam in The Pure
ngao ch trch nhng ieu ma chung ta khong Land Buddhism in Theory and Practice and The
thch: We all have a tendency to see others Thirteen Patriarchs of Pure Land Buddhism,
faults and overlook our own. This doesnt Guideline of Reason is one of the three
make us or others any happier. So, devout guidelines to consolidate ones faith. This is the
Buddhists had better correct our own faults reasoning and understanding of human logic. For
than point out those of othersChung ta example, we may reflect, all realms are created
thng co khuynh hng thay ro loi ngi va from the mind. If there is a world such as ours,
quen mat loi cua mnh. ieu nay khong lam where god karma and bad karma are about equal,
cho mnh va ngi sung sng hanh phuc there must exist other worlds such as the three
hn. V vay, Phat t thuan thanh nen t sa Evil Paths, with a preponderance of evil karma, as
loi mnh, ch ng vach ra loi cua ngi well as celestial realms, where good karma
khac. prevails. It therefore stands to reason that the
(V) We should try our best to avoid the ten Western Pure Land exists as a result of the pure,
destructive actions, at the same time, try to do good Vows of Amitabha Buddha as well as the
the ten good deeds. The Buddha advised us to virtues of the Bodhisattvas and other morally
avoid ten destructive actions. By deliberately superior beingsTheo Hoa Thng Thch Thien
refraining from these ten destructive actions, Tam trong Niem Phat Thap Yeu va Lien Tong
we engage in the ten constructive or positive Thap Tam To, ly tr lng la mot trong tam lng
actions. For example, deciding not to lie to c dung e cung co long tin cua hanh gia Tnh
our employer about the time sepnt working on o. Ly tr lng la s suy lng tm hieu cua ly
a project is in itself a positive action. This has tr, chang han nh suy ngh, cac the gii eu do
many benefits: employer will trust our word tam tao, a co coi ngi thuoc phan na thien ac,
in the future, we will live according to our tat co tam o thuoc nhieu nghiep d, va cac coi
ethical principles, and we will create the tri thuoc nhieu nghiep lanh. Nh the tat cung co
cause to have temporal happiness and coi Cc Lac do nguyen lc thuan thien cua Phat,
spiritual realizationsChung ta nen co gang va cong c lanh cua ch Bo Tat cung nhng bac
het mnh tranh lam mi ieu ton hai, ong
 2041

thng thien nhnSee Three guidelines to Guilt-feelings: Mac cam toi loi.
consolidate ones faith. Guiltiness (n): S co loi.
Guideline to the teachings of the sages: Guiltless (a): Khong co toi.
Thanh Ngon LngTm hieu qua li noi cua
Guiltlessness (n): S khong co toi.
Phat va Bo TatAccording to Most Venerable
Guilty (a): Co toiCulpable.
Thch Thien Tam in The Pure Land Buddhism in
Theory and Practice and The Thirteen Patriarchs Gullible person: Mao au pham phuAn
of Pure Land Buddhism, Guideline of the ignorant person.
Teachings of the Sages is one of the three Guna (skt): c hanhVirtues or attributes.
guidelines to consolidate ones faith. These are Gunas (skt): TranFive GunasNgu tranSee
the words of the Buddhas and Bodhisattvas in Five Dusts.
sutras and commentaries. Buddha Sakyamuni, (I) The meanings of GunaNgha cua Tran:
with his pure vision, clearly saw the auspicious 1) In sanskrit, guna means a secondary element,
environment and superior beings of the Western a quality, an attribute of the five elements,
Pure Land and described them in the Pure Land e.g. ether has sabda or sound for its guna and
sutras. The great Bodhisattvas, such as Manjusri the ear for its organ: Theo Phan ng, guna co
and Samantabhadra, all extolled the Land of ngha la mot yeu to phu, mot phan phu thuoc
Ultimate Bliss and enjoined sentient beings to cua ngu ai, th du nh am thanh la tran va lo
seek rebirth there. If Buddhists are not guided by tai la can.
the words of Buddhas and Bodhisattvas, whom 2) In Chinese it means dust, small particles,
then should they believe?Theo Hoa Thng molecules, atoms, exhalations. It may be
Thch Thien Tam trong Niem Phat Thap Yeu va interpreted as an atom, or as an active,
Lien Tong Thap Tam To, Thanh ngon lng la conditioned principle in nature, minute,
mot trong tam lng c dung e cung co long subtle: Theo Hoa ng, tran co ngha la mot
tin cua hanh gia Tnh o. Thanh ngon lng la nguyen to that nho.
gia tr li noi cua ch Phat va ch Bo Tat trong 3) Generally speaking defiling to pure mind;
cac kinh ien. c The Ton a dung tnh nhan worldly; earthly, the world: Noi chung tran
thay ro y bao va chanh bao ni coi Cc Lac, va ch tat ca s vat trong the gian lam nh ban
dien ta canh gii ay trong cac kinh Tnh o. Cac chan tnh.
bac ai Bo Tat nh Van Thu, Pho Hien eu ngi 4) Also means an object of sense or object of the
khen coi Cc Lac va khuyen nen cau vang sanh. mind: Arammana (p)Alambana (skt)Tran
Ngi Phat t neu khong lay li cua Phat, Bo Tat co ngha la mot oi tng cua giac quan hay
lam mc thc, th hoi con phai tin ai hn?See oi tng cua tamSee Six dusts, and Six
Three guidelines to consolidate ones faith. external base-spheres.
Guilt (n): Cam giac toi loiBuddhist born has no 5) The realm, domain, or indulgence of the
feeling of guilt in the sense of fear of a God who senses or an object of senses: Visayo (p)
will punish him for his wrong-doing. However, he Vishaya (skt)Tran con co ngha la pham vi,
feels guilty by the law of Karma. When you do lanh vc, s thch thu cua giac quan hay oi
some wrong-doing, you will receive the effects of tng giac quanSee Vishaya.
his wrong doing and in this way suffer the effect (II) Categories of gunaPhan loai tran.
of your sinNgi Phat t sanh ra khong co cam 1) The objects of the five senses: Ngu Tran
giac toi loi vi y ngha s mot ang thng e See Five dusts.
trng phat nhng ieu sai trai cua mnh. Tuy 2) The six objects: Luc TranSee Six dusts,
nhien, ngi Phat t cam thay co toi theo luat and Six external base-spheres.
nhan qua. Khi ban lam ieu g sai trai, ban se Gunabhadra (skt):
nhan lay hau qua cho viec lam sai trai cua ban, 1) Cau Na Bat a La (sa mon Cong c Hien):
va theo cach nay ban phai chu ng cho hau qua Name of a famous Indian monk, from Central
cua toi loi cua chnh mnhSee Sin. India, came to China around 435-443 A.D., a
 2042

translator of Buddhist sutras into Chinese translated three works in 502Ty Kheo c Tien
Ten mot v Ty Kheo noi tieng ngi Trung (An Tien), ngi Thien Truc, en Trung Quoc
An, en Trung Quoc khoang nhng nam 435- vao khoang nhng nam 492-495, dch ba bo kinh
443, dch 78 bo kinh sang Hoa ng. nam 502.
2) Name of a follower of the Mahisasaka in Gunin (jap): Zen master Hung-Jen (601-674)
Kapisa: Ten cua mot o e cua phai Tieu Hoang NhanSee Hung-Jen.
Tha tai KapisaSee Mahisasaka. Gunsho (jap): Jantu (skt)Living beings
Gunamati (skt): Cau na ma eSa mon c Miscellaneous beingsQuan sinh.
Tue. Gupta (skt): Cuc a.
Gunaksetra (skt): Tran Sat. Guru (skt): Garu (p)ao s (Tibetan)A
1) Innumerable worlds as innumerable atoms Sanskrit term for a religious teacher. The main
(dust): Vo so the gii nh vo so nguyen t role of the guru in Buddhism is to instruct students
hay bui tran. on the doctrines and practices that constitute the
2) Countries: Coi ncField of qualities. Buddhist path to awakening. For this reason, it is
3) Certain sins: Toi loi. desirable that the guru be one who has attained a
Gunarata (skt): Cau Na La aCau Na La high level of realization. There are two kinds of
ThaName of Paramartha, who was known as sagesT ng Bac Phan dung e ch mot v thay.
Kulanatha, came to Chine around 546 A.D. from Vai tro chnh cua v thay trong Phat giao la giao
Ujjain in Western India. He translated many huan e t ve giao phap va tu tap dan en con
books, especially the treatises of Vasubandhu ng giac ngo. V ly do nay ma ngi ta thch v
Tam Tang Phap S Chan e, t Ujjain Tay An ao s la mot v a chng ac trnh o cao. Co
en Trung Quoc vao khoang nam 546 sau Tay hai loai ao sSee Two sages.
Lch. Ngai a dch nhieu kinh sach, ac biet la bo Guru-dharma (skt): Garu-dhamma (p)Bat
luan cua ngai The Than Bo Tat. Knh Gii hay Bat Knh Giao (Tam ieu ton knh
Gunavarman (skt): Cau Na Bat MaSa mon cua mot ty kheo ni)A Sanskrit term for
Cong c KhaiGunavarman, a prince of Kubha weighty rules or eight additional rules imposed
(Cashmere), who refused the throne, wandered on Buddhist nuns by Sakyamuni Buddha when he
alone, reached China, translated ten works, two of agreed to allow his stepmother Mahaprajapati and
which were lost by 730 A.D. He was born in 367 other women to receive monastic ordination. In
and died in 431 A.D. He taught that truth is within, the Anguttara Nikaya Sutta, Venerable Ananda
not without; and that the truth or dharma is of told Maha Pajapati Gotami about the eight
oneself, not of another. The centre of his work is commands laid down by the Buddha, given to a
placed in Yang-Chou. It is said that he started the nun before letting her entering the Bhiksuni Order
order of nuns in ChinaCong c Khai, ten mot as followsT Bac Phan ch knh gii) hay la
v Ty Kheo noi tieng ngi Thien Truc, thai t x tam ieu phu them cho Ty Kheo Ni khi c Phat
Cashmere, t bo ngai vang, lam du Tang Khat S, ong y cho phep ngi ke mau la ba Ma Ha Ba
en Trung Quoc va dch mi bo kinh, hai trong Xa Ba e va cac phu n khac nhan le tho gii.
so o a b that truyen nam 730 sau Tay Lch. Trong Kinh Tang Nhat A Ham, ngai A Nan a
Ong sanh nam 367, th tch tai Nam Kinh nam 431 en gap ba Ma Ha Ba Xa Ba e e trao truyen
sau Tay Lch. Ong giang phap ben trong, ch lai tam gii knh trong ma c Phat a ban hanh
khong phai ben ngoai; phap t chnh mnh ch cho ty kheo ni trc khi gia nhap Ni oan nh sau:
khong phai t ni ngi khac. Trung tam hoang 1) A Nun of even though a hundred years
hoa cua ong at tai Dng Chau. Ngi ta noi standing by the higher ordination, should
chnh ong la ngi au tien sang lap ra giao oan always pay respect to a monk, no matter how
Ni tai Trung Quoc. young he is, should rise and offer her seat to
Gunavrddhi (skt): Cau Na Ty aAn Indian him, reverence him, and perform all proper
monk who came to China around 492-495 A.D., duties towards him, should greet him

respectfully, and bow down before him
though he has just received the Higher
Ordination on that very day: Dau tram tuoi
ha, ty kheo ni luc nao cung phai ton knh mot
v Tang du tre va phai ng day nhng cho
ngoi cho v ay, phai anh le va thc hanh bon
phan oi vi v Ty kheo, phai chao hoi v
Tang mot cach ton knh, va cui au anh le
v ay mac dau v nay ch mi xuat gia ngay
hom ay.
2) Never scold (revile, rebuke, or abuse) a monk
on no account: Khong bao gi nang li, mang
chi hay ma l mot v Tang trong bat c
trng hp nao.
3) Bhiksunis (she could never accuse or speak of
a monks misdeeds) should not give
admonition to Bhiksus, but Bhiksus should
admonish Bhiksunis (he may speak of her
misdeeds): Ty kheo khong c sam hoi vi
Ty Kheo Ni, nhng Ty Kheo Ni phai sam hoi
vi Ty Kheo (ngha la Ty Kheo Ni khong
c lam le sam hoi cho Ty Kheo, nhng Ty
Kheo co the lam le sam hoi cho Ty Kheo Ni).
4) At Bhiksus hands obtain reception into the
orderA female probationer (sikkhamana),
who is trained in the six commandments for
two years, should receive both the Higher
Ordination from the Order of both Bhikkhus
and Bhikkhunis: Mot v Thc Xoa Ma Na
phai c ca Tang oan va Ni oan tha with having actualized the attributes of
nhan vao giao oan th mi goi la hp phap. BuddhahoodMot trong nhng phap tu tap chu
5) Every fortnight a Bhiksuni should ask from
the Order of Bhiksus the time when the
Bhiksus assemble to recite their fundamental
rules (uposatha), and when a Bhiksu would
come to admonish them: Moi na thang phai
hoi Tang oan cua cac Ty Kheo chng nao
co le Phat Lo (sam hoi ieu sai pham) va gi gia cung tu tap tam thai nhan thc chnh mnh va
nao cac Ngai en hop.
6) Ask the fraternity for a monk as preceptor:
Thnh Ty kheo thuyet phap.
7) A Bhikkhuni should never spend a retreat
(vassa) in a place where there is no Bhikkhu:
Khong bao gi an c kiet ha ni nao khong
co cac v Tang.
8) After the summer retreat, the ceremony of
formal termination of the rainy season
(pavarana) should be held by a Bhiksuni in
2043
the presence of Bhiksus. She must report and
ask for a responsible confessor. A Bhikkhuni
examine to see if she has ever committed any
of the three ways, seeing, hearing, or
suspicion: Sau ky an c kiet ha, moi Ty Kheo
Ni phai hanh le T T (bao cao va sam hoi)
va chanh thc xuat Ha trc mat ch Tang.
Ty Kheo Ni phai kiem thao xem trong ba
iem thay, nghe, va hoai nghi, coi mnh co
pham phai ieu nao chang.
** In some sutras, number 6 is replaced by: A
Bhikkhuni who committed a major offence
should undergo punishment (manatta) in the
presence og the Order of both Bhikkhus and
BhikkhunisMot v Ty Kheo Ni khi a pham
toi, phai chu hnh phat trc ca hai Giao Hoi
Ty Kheo va Ty Kheo Ni.
Guru-deva (skt): Highest teacherThanh s.
Guru yoga (skt): Mng tng en v ao s cua
mnhOne of the central practices of Tibetan
Buddhist tantric systems, which involves purifying
ones awareness by visualizing ones Guru as a
Buddha. One imagines the guru as embodying all
the good qualities of all the Buddhas, and one
simultaneously cultivates an attitude of perceiving
oneself and the guru as being empty of inherent
existence. By also visualizing oneself and the
guru as being inseparable in nature, one is able to
attain buddhahood quickly by becoming familiar
yeu cua he thong Phat giao Mat tong Tay Tang,
lien he ti viec thanh tnh s tnh thc cua hanh
gia bang cach mng tng v ao s cua mnh
nh mot v Phat. Hanh gia tng tng v ao s
cua mnh nh la hien than cua tat ca nhng pham
hanh tuyet hao cua ch Phat, va ong thi hanh
v ao s cua mnh eu khong co thc hu. Cung
bang cach mng tng chnh mnh va v ao s
la bat kha phan ve tanh, ngi ta co the at c
Phat qua nhanh hn bang cach tr nen quen thuoc
vi thc chng thuoc tnh cua Phat qua.
Gusoku-kai (jap): Upasampada (skt)Being
equipped with the preceptsOrdainmentCu
Tuc GiiSee Complete moral precepts for
monks.

Gut: Bung daGuts of Great Enlightening 1) A Japanese Buddhist term for Finger
BeingsBung cua ch ai Bo TatAccording to
the Flower Adornment Sutra, Chapter 38, there
are ten kinds of guts of Great Enlightening
Beings. Enlightening Beings who abide by these
can acquire the supreme vast guts of Buddhas,
able to contain all sentient beingsTheo Kinh
Hoa Nghiem, Pham 38, co mi bung cua ch ai
Bo Tat. Ch ai Bo Tat an tru trong phap nay
thi c bung rong ln vo thng cua Nh Lai,
eu co the dung tho tat ca chung sanhSee Ten
kinds of guts of Great Enlightening Beings.
Guts aware of all ways of emancipation:
Bung ngo tat ca ao xuat ly, v kheo thanh thuc
tham tamGuts aware of all ways of
emancipation, fully developing the willSee Ten
kinds of guts of Great Enlightening Beings.
Guts cutting off afflictions: Bung dt phien
nao, v ay u tr hueGuts cutting off
afflictions, being full of wisdomSee Ten kinds
of guts of Great Enlightening Beings.
Guts examining food and drink: Bung quan
sat an uong, v nh en phap chn thatGuts
examining food and drink, remembering reality
See Ten kinds of guts of Great Enlightening
Beings.
Guts free from deception: Bung la ta vay, v
tam thanh tnhGuts free from deception, their
hearts being pureSee Ten kinds of guts of Great
Enlightening Beings.
Guts free from falsehood: Bung la huyen
nguy, v tanh chat chn thatGuts free from
falsehood, being honest by natureSee Ten kinds
of guts of Great Enlightening Beings.
Guts observing noncreation: Bung quan sat
vo tac, v giac ngo duyen khiGuts observing
noncreation, being aware of interdependent
originationSee Ten kinds of guts of Great
Enlightening Beings.
Guts rid of the defilement of all extreme
views: Bung xa ri tat ca cau nh bien kien, v
lam cho tat ca chung sanh nhap vao bung Phat
Guts rid of the defilement of all extreme views,
enabling all sentient beings to enter into the guts
of BuddhaSee Ten kinds of guts of Great
Enlightening Beings.
Gutei (jap):
2044
pointing at the moon.Thuat ng Phat giao
Nhat Ban co ngha la Cau Chi (tay ch
trang)See Finger pointing at the moon.
2) Chu-Chih (Juzhi)Name of a Chinese Zen
master in the ninth century, a disciple and
dharma-successor of Zen master Hang-Chou
Tien-LungCau Chi, ten cua mot v Thien
s Trung Quoc vao the ky th 9, e t va
phap t cua Thien s Hang Chau Thien Long.
Gyelwa Karmapa: The oldest lineage of
reincarnation lamas in Tibetan Buddhism. The
Gyelwa Karmapa are believed to be physical
emanations of the Bodhisattva Avalokitesvara,
and are often referred to as the Black Hat lamas
because of the hat they wear during special
ceremonies. This was given to the fifth Gyelwa
KarmapaTeshin Shekpa (1384-1415), by the
Chinese emperor Tai-ming-chen and is said to
have been based on a dream in which the emperor
saw a black hat woven from the hair of 100,000
dakinis floating over Teshin Shekpas head. The
first Tusum Khyenpa (1110-1193). The sixteenth
Rangjung Rikpe Dorje (1924-1981), was one of
the most influential Tibetan masters of the
twentieth century. He travel widely and
established a number of Tibetan Buddhist Centers
all over the world, including the current
headquarters of the order, Rimtek Monastery in
Sikkim. There is currently a bitter dispute over the
succession to the sixteenth Gyelwa Karmapa. The
current Shamar Rinpoche and his supporters
claim that a boy named Tenzin Khyentse (1982 - )
is the true reincarnation, while Tai Situ Rinpoche
and his supporters back a Tibetan child named
Urgyen Tinley (1985 - ). The second claimant was
officially enthroned in the monastery of Tsurpu in
1992 and has been validated by the Dalai Lama,
but the faction (be phai) led by Shamar Rinpoche
continues to reject his claimDong truyen tha
co nhat cua dong Lat Ma tai sanh trong Phat giao
Tay Tang. Ngi ta tin rang dong Gyelwa
Karmapa bat nguon t s hien than cua Bo Tat
Quan The Am, va thng c coi nh la phai
Lat Ma Mu en v ho oi mu en trong cac
buoi le ac biet. Viec nay c vua nha Nguyen
ban cho v Lat Ma i th 5 la KarmapaTeshin
Shekpa (1384-1415), khi nha vua nam mong thay
 2045

100.000 n quy bay bong benh tren au cua
Teshin Shekpa. V Lat Ma i th 1 la Tusum
Khyenpa (1110-1193). V Lat Ma i th 16 la
Rangjung Rikpe Dorje (1924-1981), la mot trong
nhng v thay co anh hng ln nhat cua Tay
Tang vao the ky 20. Ngai du hanh khap ni va
thiet lap mot so trung tam Phat giao Tay tang
khap ni tren the gii, bao gom tru s chnh cua
dong la Tu Vien Rimtek tai Sikkim. Hien co s
tranh cai d doi ve viec ke tha v Lat Ma i th
16. Hien tai Rinpoche Shamar va nhng ngi
ung ho ong ta cho rang cau be ten Tenzin
Khyentse (1982 - ) mi ch thc la v tai sanh,
trong khi Rinpoche Tai Situ va nhng ngi ung
ho ong ta lai cho rang cau be Tay Tang ten
Urgyen Tinley (1985 - ) mi that s la v tai sanh.
Rinpoche Tai Situ va nhom cua ong ta a a cau
be Urgyen Tinley len ngai v tai tu vien Tsurpu
vao nam 1992 va a c c at Lai Lat Ma
phe chuan, nhng nhom cua Rinpoche Shamar
van tiep tuc bac bo s len ngoi v va c phe
chuan nay.
Gynaeceum: Room of forbidden accessLive in
seclusion in a roomCam phong.
Gyo (jap): Samskara (skt)ActingCarrying
outHanhSee Samskara.
tong phai chnh va thng sinh hoat vi nong dan
Nhat Ban), Gyogi noi tieng v nhng sinh hoat
cua ong vi nong dan trong vung nong thon. Ong
la mot ky s cau ng, va a xay nhieu cau
cung vi mot so chng trnh dan thuy nhap ien
cho nong dan. Thoat au ong tho gii vi dong
Hosso, sau o ong tr thanh mot nha truyen ao,
va ong la ngi au tien co gang pho bien Phat
giao lan ra khoi vong quy toc. Ong va nhng v
khac trong dong Hijiri co anh hng trong viec
bien Phat giao thanh mot ton giao cua quan
chung, trong khi trong thi Nai Lng th Phat
giao chu anh hng manh nhat cua 6 tong phai
phan ln ch danh rieng cho nhng tinh hoa cua
nhom quy toc.
Gyoja (jap): Acarin (skt)PractitionerHanh
gia.
Gyoji (jap): A Japanese Buddhist term for
Conduct and Keeping.Thuat ng Phat giao
Nhat Ban co ngha la Hanh Tr.
Gyogi-Bosatsu (jap): Hanh C Bo TatSee
Gyogi.

Gyodo-Samu-e (jap): Practice and work robe
Hanh ao tac giao y (y cho ch Tang Ni mac luc
hanh ao hay thuyet giao).
Gyogi (668-749) (jap): S Hanh CJapanese
monk of the Nara period who belonged to the
Hijiri tradition (monks who generally avoided
the mainstream orders and often wokred among
the peasants), best known for his work among the
peasants of the rural countryside. A civil engineer
by training, he is credited with building bridges
and with a number of irrigation projects.
Originally ordained in the scholastic Hosso
tradition, he later became a missionary preacher
and was one of the first monks to attempt to
spread Buddhism beyond the aristocracy. He and
other Hijiri were influential in making Japanese
Buddhism a religion of the masses, whereas the
Nara period was mostly dominated by six
scholastic traditions that appealed almost
exclusively to the aristocratic eliteMot v s noi
tieng Nhat Ban di thi Nai Lng, thuoc dong
truyen tha Hijiri (dong nay thng tranh nhng
H
Habit (n): Samudaya (skt)Thoi quen.
Habit of afflictions: Phien Nao TapThe
influence of the passions after they have been cut
offTap kh cua phien nao, du a oan tan phien
nao nhng tap kh cua no van con.
Habits of anger: Habits of hatredSan Tap
NhanHatred results in emasculation of sex
organ. This is one of the ten causes and effects.
According to the Surangama Sutra, book Eight,
the Buddha reminded Ananda about the habit of
hatred as follows: Habits of hatred which give
rise to mutual defiance. When the defiance binds
one without cease, ones heart becomes so hot
that it catches fire, and the molten vapor turns into
metal. From it produced the mountain of knives,
the iron cudgel, the tree of swords, the wheel of
 2046

swords, axes and halberds (cay kch), and spears bao la b ri vao song mau bien oc. ay la mot
and saws. It is like the intent to kill surging forth trong mi nhan mi qua. Theo Kinh Thu Lang
when a person meets a mortal enemy, so that he is Nghiem, quyen Tam, c Phat a nhac nh ngai
roused to action. Because these two habits clash A Nan ve Man Tap Nhan nh sau: Man tap giao
with one another, there come into being castration lan, phat ra y nhau, tuon chay mai khong thoi.
and hacking, beheading and mutilation, filing and Nh vay nen co cuon cuon chay, cha song thanh
sticking, flogging and beating, and other such nc. Nh li nem v, chay nc dai vay. Hai
experiences. Therefore, the Thus Come Ones of tap co ong nhau, nen co cac viec song huyet, tro
the ten directions look upon hatred and name it cat nong, bien oc, nc ong, van van. V the
sharp knives and swords. Bodhisattvas should mi phng Phat goi nga man la uong nc si.
avoid hatred as they would their own Bo Tat nen tranh ngao man nh tranh cho sa lay
execution.Nhan san han qua bao la b thien, ln.See Ten causes and ten effects.
cat, eo. ay la mot trong mi nhan mi qua. Habit as cause: Tap nhan hay ong loai nhan
Theo Kinh Thu Lang Nghiem, quyen Tam, c Lust breeding lustPractice as cause (desire
Phat a nhac nh ngai A Nan ve San Tap Nhan causing desire)See Two causes (C), and Three
nh sau: San tap xung ot xen nhau, phat t ni causes.
gian nhau, ket mai khong thoi. Tam nong nay Habit of committing adultery: Ta hanh tap
phat ra la, hun uc kh ket lai thanh loai kim. nhanAt the time of the Buddha, there was a
Nh vay nen co cac viec ao sn, kiem thu, va man who had the habit of committing adultery.
phu viet. Nh ngi b ham oan, ang ang sat Even though he had been arrested a number of
kh. Hai tap kch thch nhau, nen co cac viec b times for his misconduct, he did not change his
hnh, chem, am, anh, ap. V the mi phng ways. In desperation, his father brought him to the
Phat noi nong gian ten la ao kiem sac. Bo Tat Buddha for advice. The Buddha pointed out that a
tranh san nh tranh s tan sat.See Ten causes person who indulges in sexual misconduct creates
and ten effects. problems and suffering for himself as well as
Habits of animosity (resentment): Oan Tap others. He not only squanders his money and loses
NhanSee Ten causes and ten effects. his reputation but also creates enemies for
Habits of arrogance: Man Tap NhanHabits himself. These are serious consequences often
of arrogance or conceit results in blood rivers and result from sexual misconduct, but they are
poisonous seas. This is one of the ten causes and usually overlooked at the time when it is being
effects. According to the Surangama Sutra, book committedVao thi c Phat con tai the, co
Eight, the Buddha reminded Ananda about the mot ngi an ong co thoi quen ta dam. Du a b
habit of arrogance as follows: Habits of bat nhieu lan, nhng thoi cu van khong cha.
arrogance and resulting friction which give rise to Trong khi tuyet vong, ngi cha ben a ngi ay
mutual intimidation. When it accelerates without en gap c Phat e nghe li khuyen nhu. c
cease, it produces torrents and rapids which create Phat ch ra cho ngi ay thay rang mot ke pham
restless waves of water, just as water is produced hanh ta dam se t lam kho mnh cung nh lam
when a person continuously works his tongue in kho ngi khac. Ngi ay chang nhng phung ph
an effort to taste flavors. Because these two habits tien bac va mat i tieng tam, ma con tao ra nhieu
incite one another, there come into being the ke thu cho chnh mnh. ay chnh la nhng hau
river of blood, the river of ashes, the burning sand, qua nghiem trong cua s ta dam, ma ngi ta
the poisonous sea, the molten copper which is thng khong nhn thay khi pham phai loi lam
poured over one or which must be swallowed, nay.
and other such experiences. Therefore, the Thus Habit of craving: Habits of greedTham Tap
Come Ones of the ten directions look upon self- NhanHabits of greed or covetousness results in
satisfaction and name it drinking the water of the cold hells. This is one of the ten causes and
stupidity. Bodhisattvas should avoid arrogance as effects. According to the Surangama Sutra, book
they would a huge deluge.Nhan nga man qua Eight, the Buddha reminded Ananda about the
 2047

habit of greed as follows: Habits of greed and cay e song, nc ti ruong th cay co sinh
intermingled scheming which give rise to a trng. Hai tap nhan nhau, nen co cac viec gong,
suction. When this suction becomes dominant and xieng, cum, xch, roi, anh, van van. V the mi
incessant, it produces intense cold and solid ice phng Phat goi gian nguy la giac hiem. Bo Tat
where freezing occurs, just as a sensation of cold nen tranh gian tra nh tranh lang soi.See Ten
is experienced when a person draws in a blast of causes and ten effects.
wind through his mouth. Because these two habits Habit of desire: Desire becomes habitual
clash together, there come into being chattering, Tham tap (thoi quen cua long tham, hay tham mai
whimpering, and shuddering; blue, red, and white thanh thoi quen).
lotuses; cold and ice; and other such Habits of disputation: Habits of litigation
expeirences.Nhan tham lam qua bao la a Tung Tap NhanThis is one of the ten causes
nguc lanh. ay la mot trong mi nhan mi qua. and effects. According to the Surangama Sutra,
Theo Kinh Thu Lang Nghiem, quyen Tam, c book Eight, the Buddha reminded Ananda about
Phat a nhac nh ngai A Nan ve Tham Tap Nhan the habit of disputation as follows: Habits of
nh sau: Tham tap giao ket, phat ra thu hut mai litigation and the mutual disputations which give
khong thoi. Nh vay nen co cha cai gia lanh, rise to covering. From them there are produced a
trong o lanh leo. V du ngi lay mieng ht gio, look in the mirror and illumination by the lamp. It
thay co hi lanh. Hai cai tap xo ay nhau, nen co is like being in direct sunlight. There is no way
nhng viec ba ba, tra tra, la la, nh bang lanh, hoa one can hide ones shadow. Because these two
sen trang, o, xanh. V the mi phng cac c habits bicker back and forth, there come into
Phat noi tham cau nh la nc tham. Bo Tat nen being evil companions, the mirror of karma, the
tranh tham nh tranh bien oc. fiery pearl, exposure of past karma, inquests, and
Habit and custom: Tap tuc. other such experiences. Therefore, all the Thus
Habits of deceptions: Habits of deceitfulness Come Ones of the ten directions look upon
Tra Tap NhanHabits of deceptions covering and name it a yin villain. Bodhisattvas
(deceitfulness) result in yokes and being beaten regard covering as they would having to carry a
with rods. This is one of the ten causes and mountain atop their heads while walking upon the
effects. According to the Surangama Sutra, book sea.ay la mot trong mi nhan mi qua.
Eight, the Buddha reminded Ananda about the Theo Kinh Thu Lang Nghiem, quyen Tam, c
habit of deceitfulness as follows: Habits of Phat a nhac nh ngai A Nan ve Tung Tap Nhan
deception and misleading involments which give nh sau: Tung tap giao huyen, phat t che dau.
rise to mutual guile. When such maneucering Nh vay nen co nhng viec gng soi thay to ro,
continues without cease, it produces the ropes and v nh gia mat tri khong the dau hnh anh. Hai
wood of gallows for hanging, like the grass and tap bay ra, nen co cac ban ac to cao, nghiep canh
trees that grow when water saturates a field. hoa chau, vach ro va oi nghiem nghiep i
Because these two habits perpetuate one another, trc. V the mi phng Phat goi che dau la am
there come into being handcuffs and fetters, tac. Bo Tat tranh che dau nh b oi nui cao i
cangues and locks, whips and clubs, sticks and tren bien ca.
cudgels, and other such experiences. Therefore, Habit energy: Vasana (p & skt)Tap KhThe
the Thus Come Ones of the ten directions look accumulation of the past thoughts, affections,
upon deception and name it a treacherous crook. deeds, and passionsFormer habitOld habit.
Bodhisattvas fear deception as they would a 1) The accumulation of the past thoughts,
savage wolf.Gian tra la ao qua bao la b affections, deeds, and passions: Tap Kh (thoi
gong cum roi vot. ay la mot trong mi nhan quen cu)S tch luy y ngh, tnh cam, viec
mi qua. Theo Kinh Thu Lang Nghiem, quyen lam va nhng duc vong trong qua kh).
Tam, c Phat a nhac nh ngai A Nan ve Tra 2) The impression of any past action or
Tap Nhan nh sau: Tra tap du nhau, phat t ni experience remaining unconsciously in the
do nhau, dan dat khong thoi. V vay nh day quan mind: 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.
3) The present consciousness of
perceptions: Nhng tri giac qua kh ma trong
hien tai chung ta hoi tng lai.
4) Past knowledge derived from memory: Kien
thc qua kh c lu tr trong ky c.
5) Good or evil karma from habits or practice in
a former existence: The force of habitThe
uprising or recurrence of thoughts, passions or
delusions after the passion or delusion has
itself been overcome, the remainder or
remaining influence of illusionNhng 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 ng.
6) According to the Flower Adornment Sutra,
Chapter 38, there are ten kinds of habit
energy of Great Enlightening Beings.
Enlightening Beings who abide by these can
forever get rid of all afflictive habit energies
and attain Buddhas habit energies of great
knowledge, the knowledge that is not
energized by habitTheo Kinh Hoa Nghiem,
Pham 38, co mi th tap kh cua ch ai Bo
Tat. Ch Bo Tat an tru trong phap nay thi la
han tat ca tap kh phien nao, at c tr ai
tr tap kh phi tap kh cua Nh LaiSee Ten
kinds of habit energy of Great Enlightening
Beings.
Habit energy of determination for
enlightenment: Tap kh cua Bo e tamSee
Ten kinds of habit energy of Great Enlightening
Beings.
Habit energy of edifying sentient beings: Tap
kh giao hoa chung sanhSee Ten kinds of habit
energy of Great Enlightening Beings.
Habit energy of enlightening practice: Tap
kh cong hanhSee Ten kinds of habit energy of
Great Enlightening Beings.
Habit energy of meditation on equality: Tap
kh t duy phap bnh angSee Ten kinds of
habit energy of Great Enlightening Beings.
Habit energy of roots of goodness: Tap kh
cua thien canSee Ten kinds of habit energy of
Great Enlightening Beings.
2048
Habit energy of seeing Buddha: Tap kh thay
PhatSee Ten kinds of habit energy of Great
past Enlightening Beings.
Habit energy of transcendence: Tap kh cua
Ba La MatSee Ten kinds of habit energy of
Great Enlightening Beings.
Habit energy of undertaking birth in pure
worlds: Tap kh tho sanh ni the gii thanh
tnhSee Ten kinds of habit energy of Great
Enlightening Beings.
Habit energy of various differentiations of
state: Tap kh cua nhng canh gii sai biet
See Ten kinds of habit energy of Great
Enlightening Beings.
Habit energy of vows: Tap kh cua the
nguyenSee Ten kinds of habit energy of Great
Enlightening Beings.
Habits of greed (craving): Tham Tap Nhan
See Ten causes and ten effects.
Habits of hatred (anger): San Tap NhanSee
Ten causes and ten effects.
Habits of injustice: Habits of unfairnessUong
Tap NhanThis is one of the ten causes and
effects. According to the Surangama Sutra, book
Eight, the Buddha reminded Ananda about the
habit of unfairness as follows: Habits of injustice
and their interconnected support of one another;
they result in instigating false charges and
libeling. From them are produced crushing
between mountains, crushing between rocks,
stone rollers, stone grinders, plowing, and
pulverizing . It is like a slanderous villain who
engages in persecuting good people unjustly.
Because these two habits join ranks, there come
into being pressing and pushing, bludgeons and
compulsion, squeezing and straining, weighing
and measuring, and other such experiences.
Therefore, the Thus Come Ones of the ten
directions look upon harmful accusations and
name them a treacherous tiger. Bodhisattvas
regard injustice as they would a bolt of
lightning.ay la mot trong mi nhan mi
qua. Theo Kinh Thu Lang Nghiem, quyen Tam,
c Phat a nhac nh ngai A Nan ve Uong Tap
Nhan nh sau: Uong tap xen nhau, phat t ni vu
bang. Nh vay cho nen co cac viec hai hon nui a
 2049

ep lai, nghien, xay. V du a giac dem pha, hai giao tiep, phat ra t ni co xat mai khong
ngi lng thien. Hai tap xo ay nhau, nen co thoi. Nh vay nen luc chet thay co la sang,
cac viec giang, ep, e, nen, loc, can. V the mi trong o phat ong. V du nh ngi lay tay
phng Phat goi vu oan la cop biet dem noi. Bo co xat nhau thay co hi nong. Hai cai tap
Tat tranh s vu oan nh tranh set anh.See nng nhau khi, nen co viec ging sat tru
Ten causes and ten effects. ong. Cho nen mi phng cac c Phat
Habits of litigation (disputation): Tung Tap noi dam la la duc. Bo Tat thay s dam duc
NhanSee Ten causes and ten effects. nh tranh ham la.
Habits of lust: Habit of sexual desireDam ** See Ten causes and ten effects.
Tap NhanThis is one of the ten causes and Habits of lying: Cuong Tap NhanThis is one
effects. According to the Surangama Sutra, book of the ten causes and effects. According to the
Eight, the Buddha reminded Ananda about the Surangama Sutra, book Eight, the Buddha
habit of sexual desire as followsay la mot reminded Ananda about the habit of lying as
trong mi nhan mi qua. Theo Kinh Thu Lang follows: Habits of lying and combined
Nghiem, quyen Tam, c Phat a nhac nh ngai fraudulence which give rise to mutual cheating.
A Nan ve Dam Tap Nhan nh sau: When false accusations continue without cease,
1) Lust grows into a habit because of sexual one becomes adept at corruption. From this there
intercourse in which two people caress each come into being dust and dirt, excrement and
other thereby producing heat that in turn urine, filth, stench, and impurities. It is like the
stimulates desire. This is like the heat caused obscuring of everyones vision when the dust is
by rubbing the hands together: Dam duc phat stirred up by the wind. Because these two habits
trien thanh thoi quen v s giao hp trong o augment one another, there come into being
hai ngi au yem nhau va phat sanh sc nong sinking and drowning, tossing and pitching, flying
kch thch s ham muon. Chuyen nay cung anf falling, floating and submerging, and other
giong nh viec cha xat hai tay vi nhau. such experiences. Therefore, the Thus Come
2) Adultery results in the iron bed, the copper Ones of the ten directions look upon lying and
pillar, and the eight hot hells (the bed stands name it robbery and murder. Bodhisattvas
for sexual desire and the pillar for the partner regard lying as they would treading on a
on whom the sinner depends to stimulate his venomous snake.ay la mot trong mi nhan
sexual appetite): Nhan dam duc co qua bao mi qua. Theo Kinh Thu Lang Nghiem, quyen
la ging sat nong, cot ong, tam a nguc Tam, c Phat a nhac nh ngai A Nan ve
nong (ging sat co ngha la s ham muon, Cuong Tap Nhan nh sau: Cuon tap doi nhau,
va cot ong co ngha la s them muon tnh phat t ni doi gat nhau, doi va vu khong mai
duc). khong thoi, buong tam lam gian. Nh vay nen co
3) The Buddha taught: Habits of lust and o ban thu, bui bam o ue, nh bui theo gio, eu
reciprocal interactions which give rise to khong thay. Hai tap giao nhau, nen co cac viec
mutual rubbing. When this rubbing continues chm am, vut, bay. V the mi phng Phat goi
without cease, it produces a tremendous la gat la cp giet. Bo Tat tranh doi gat nh
raging fire within which movement occurs, tranh ran oc.See Ten causes and ten effects.
just as warmth arises between a persons Habit of the passions: Influence of the passions
hands when he rubs them together. Because after they have been cut offPhien nao tap (thoi
these two habits set each other ablaze, there quen cua tham duc sau khi chung a c oan
come into being the iron bed, the copper tan).
pillar, and other such experiences. Therefore, Habits of resentment: Habits of animosity
Thus Come Ones of the ten directions look Oan Tap NhanThis is one of the ten causes and
upon the practice of lust and name it the fire effects. According to the Surangama Sutra, book
of desire. Bodhisattvas avoid desire as they Eight, the Buddha reminded Ananda about the
would a fiery pit.c Phat day: Dam tap habit of animosity as follows: Habits of

animosity and interconnected enmity which give
rise to grievances. From this there come into
being flying rocks, thrown stones, caskets and
closets, cages on wheels, jars and containers, and
bags and rods. It is like someone harming others
secretly. He harbors, cherishes, and nurtures evil.
Because these two habits swallow one another up,
there come into being tossing and pitching,
seizing anf apprehending, striking and shooting,
casting away and pinching, and other such
experiences. Therefore, the Thus Come Ones of
the ten directions look upon animosity and name it
a disobedient and harmful ghost. Bodhisattvas
regard animosity as they would drinking
poisonous wine.ay la mot trong mi nhan xa vung nc oc.
mi qua. Theo Kinh Thu Lang Nghiem, quyen
Tam, c Phat a nhac nh ngai A Nan ve Oan NhanSee Ten causes and ten effects.
Tap Nhan nh sau: Oan tap hiem nhau, phat t
ni ham han. Nh vay nen co nhng viec nem a,
nem gach, nhot cui, ro, nh ngi am oc, long
chat cha cac s ac. Hai tap lan at nhau, nen co
nhng viec nem bat, anh, ban. V the mi
phng Phat goi oan gia la quy pha hoai. Bo Tat
tranh oan gia nh ru oc.
Habits of views: Habits of wrong viewsKien
Tap NhanWrong views result in torture. This is
one of the ten causes and effects. According to the
Surangama Sutra, book Eight, the Buddha
reminded Ananda about the habit of wrong views
as follows: Habits of views and the admixture of
understandings, such as Satkayadrishti, views,
moral prohibitions, grasping, and deviant insight
into various kinds of karma, which bring about
opposition and produce mutual antagonism. From
them there come into being court officials,
deputies, certifiers, and registrars. They are like
people traveling on a road, who meet each other
coming and going. Because these two habits
influence one another, there come into being
official inquiries, baited questions, examinations,
interrogations, public investigations, exposure, the
youth who record good and evil, carrying the
record books of the offenders arguments and
retionalizations, and other such experiences.
Therefore, the Thus Come Ones of the ten
directions look upon evil views and name them
the pit of views. Bodhisattvas regard having
false and one-sided views as they would standing
2050
on the edge of a steep ravine full of poison.
Qua bao cua kien tap la b tra tan khao ao. ay
la mot trong mi nhan mi qua. Theo Kinh Thu
Lang Nghiem, quyen Tam, c Phat a nhac nh
ngai A Nan ve Kien Tap Nhan nh sau: Kien tap
giao minh, nh than kien, kien thu, gii cam thu,
ta giai, cac nghiep. Phat t ni chong trai, sinh ra
trai nhau. Nh vay nen co s vua, chu lai cam van
tch lam chng. V nh ngi i ng qua lai gap
nhau. Hai tap giao nhau, nen co cac viec tra hoi,
gian tra, xet gan, kham tra, vach cu, soi ro, va
thien ac ong t tay cam quyen so e bien bach.
V the mi phng Phat goi ac kien la ham ai
kien. Bo Tat tranh cac s thien chap h vong nh
Habits of views (wrong views): Kien Tap
Habitual (a): Theo thoi quen.
Habitual cupidity: Tham Tap NhanLeading
to punishment in the cold hells, one of the ten
causesMot trong mi nhn, thoi quen cua
tham duc khien ngi ta b oa vao a nguc lanh.
**See Ten causes and ten effects (2).
Habitual greed: Tham Tap NhanSee Habits
of craving.
Habitual idleness: Quen thoi li biengSee
Six ways of wasting ones property.
Habitual karma: Acinna-kamma (p)Nghiep
ThngAccording to the Abhidharma, habitual
karma is a deed that one habitually or constantly
performs either good or bad. Habits, whether good
or bad, become second nature. They more or less
tend to mould the character of a person. In the
absence of weighty karma and a potent-death-
proximate karma, this type of karma generally
assumes the rebirth generative functionTheo A
Ty at Ma Luan (Vi Dieu Phap), nghiep thng
hay thng nghiep la nhng thoi quen ma chung
sanh thng lam, dau tot hay xau (co khuynh
hng tao nen tam tanh cua chung sanh). Nhng
thoi quen hang ngay, du lanh hay du d, dan dan
tr thanh ban chat t nhieu uon nan tam tanh con
ngi. Trong khi nhan roi, tam ta thng duyen
theo nhng t tng, nhng hanh vi quen thuoc
mot cach t nhien lam khi vo y thc. Neu khong
co trong nghiep hay can t nghiep th thng

nghiep quyet nh tai sanhSee Four types of
kamma (karma) (B).
Habituation to defilement: Cau tap (s ket tap
cua nhiem cau).
Hachiju-Kegongyo (jap): Bat Thap Hoa
Nghiem Kinh (Nhat Ban).
Hachimagu (jap): Nhap Phan Cung (ien th
than trong Than ao Nhat Ban).
Hachiman-Daibosatsu (jap): Nhap Phan ai
Bo Tat (Phat giao Nhat Ban).
Hades (n): Hella nguc.
Half a step at a breathing on arising from
meditation: Nhat Tc Ban BoMot hi th i
na bc.
Hahava (skt): Ababa (skt)Ahaha (skt)Au
Hau Hau a NgucHa Ba BaHo Ba BaHo
ho baKha Thi Bi DHell of the only sound to
frozen throats. The fourth of the eight cold hells,
in which the suferers can only utter these
soundsa nguc cua nhng tieng keu ren h h
t trong co hong. a nguc th t trong tam a
nguc lanh, ni toi nhan ch co the ren khe nhng
am thanh nay (ha ba ba)See Hell (III) (A2) (4),
and Eight cold hells.
Hai Binh Bao Tang: Zen Master Hai Bnh Bao
Tang (1818-1862)A Vietnamese famous monk
from Phu Yen, South Vietnam. He left home and
received complete precepts with Zen Master Tanh
Thong Sn Nhan at Bat Nha Temple on Mount
Long Sn in Phu Yen province. When his master
passed away, he became the Dharma heir of the
fortieth generation of the Linn-Chih Zen Sect and
spent most of his life to expand the Buddha
Dharma in the southern parts of Central Vietnam.
He passed away in 1862Thien s Hai Bnh Bao
Tang, mot thien s noi tieng cua Viet Nam vao
tien ban the ky th 19, que Phu Yen. Ngai xuat
gia va tho gii cu tuc vi Thien s Tanh Thong
Sn Nhan tai chua Bat Nha tren nui Long Sn,
tnh Phu Yen. Khi Hoa Thng Sn Nhan th tch,
ngai tr thanh Phap t i th 40 dong Lam Te. Sthaviravadins, but other scholars consider this
Hau het cuoc i ngai hoang hoa tai mien Nam
Trung Viet. Ngai th tch nam 1862.
Haibutsu-kishaku (jap): Phe Phat Huy Thch
A Japanese term for eradicate the buddhas and
destroy Sakyamuni. Slogan of an anit-Buddhist
campaign sponsored by the Meiji government of
2051
Japan, which began with the promulgation (s
cong bo) of a new constitution in 1889. The anti-
Buddhist measures were part of the governments
program to establish Shinto as the state religion
and to restore the emperors place as a semi-
divine ruler descended from Amaterasu Omikami.
In Japan there is a great deal of mutual borrowing
between Buddhism and Shinto, and it is common
for Shinto shrines to house images of Buddhas.
One goal of the governments program was to
purify the shrines by eliminating all Buddhist
sumbolsT ng Nhat Ban dung e ch khau
hieu Phe Phat Huy Thch (xoa bo ch Phat va
huy diet Thch Ca Mau Ni). Khau hieu cua chien
dch chong oi Phat giao c chnh phu Minh Tr
cua Nhat bao tr, bat au vi s cong bo mot
hien phap mi vao nam 1889. Nhng bien phap
chong oi Phat giao la mot phan chng trnh cua
chanh phu Nhat nham thiet lap Than ao lam
quoc giao va khoi phuc a v con chau than thanh
cua vua chua bat au t thi Amaterasu
Omikami. Tai Nhat Ban co mot so ln giao ly
mn qua mn lai gia Phat giao va Than ao,
chuyen mot en th Than ao th hnh tng ch
Phat la chuyen thng. Muc ch cua chng trnh
nay cua chanh phu Minh Tr la nham thuan hoa
cac en th Than ao bang cach loai tat ca nhng
hnh tng Phat giao.
Haikuyu (jap): PeihsiuBui Hu (Phat giao
Nhat Ban).
Haimavatah (skt): E Ma Bo a BoTuyet Sn
BoAccording to Eitel in The Dictionary of
Chinese-English Buddhist Terms, Haimavatah is a
school of the snow mountains, a schismatic
philosophical school, one of the five subdivisions
of the Mahasanghikah. The Himalaya School, one
of the five divisions of the Mahasanghikah. The
very name suggests that the Haimavatah school
was originally located in the Himalayan regions.
Vasumitra, in his book on the Eighteen Sects, calls
the Haimavatas the inheritors of the
school as a branch of the Mahasanghikas. Like the
Sarvasivadins, the Haimavatas believed that the
Bodhisattvas had no special eminence, but unlike
them, they said that the gods could not live the
holy life of brahmacharya and that heretics could
not have miraculous powersTheo Eitel trong
 2052

Trung Anh Phat Hoc T ien, E Ma Bo a Bo la i ngai hoang phap mien Bac Viet Nam. Ngai
mot trong nam chi phai cua ai Chung Bo. th tch nam 1811, tho 84 tuoi.
Trng phai Tuyet Sn, mot trong nam phan chi Hair (n): TocOur hair falls out: Toc rung.
cua ai Chung Bo. Qua ten goi chung ta co the Hair on the Buddhas body: Than Mao
biet bo phai nay ban au hoat ong tai vung Thng Mi TngThe hairs on Buddhas body
Tuyet Sn. Trong cuon sach noi ve mi tam bo curled upwards, one of the thirty-two marks
phai, Vasumitra a goi Tuyet Sn Bo la tha ke Long tren than Phat xoan ngc len tren, mot
cua Thng Toa Bo, nhng mot so hoc gia khac trong ba mi hai tng hao cua PhatSee
th lai cho rang phai nay la mot nhanh cua ai Thirty-two auspicious marks.
Chung Bo. Cung giong nh Nhat Thiet Hu Bo,
Hair-flower on the head withers: au co roi
phai nay cho rang Bo Tat khong co a v g cao
bu nh hoa heoSee Five signs of decay of
trong ac biet, nhng khac vi Hu Bo cho ho
people when approaching death.
cho rang ch Thien va quy than khong the co
Hair-hole: Mao KhongLo chn longPore.
cuoc song pham hanh (brahmacharya), va nhng
ngi ngoai ao khong the co c quyen lc Hair-rope: Mao ThangA hair rope (tied up by
sieu nhien. **See Mahasamghika. the passions, as with an unbreakable hair rope.
Hai Ninh Temple: Chua Hai NinhName of an Hair-sharp and stinking: Stinking hair
ancient temple, located in Vnh Niem village, An ghostsXu Mao QuyQuy co long thoiSee
Hai district. The previous temple was built in Kinh Nine classes of ghosts (I).
Bac area during the late Le dynasty. In 1931, it Hair of the turtle: Long rua (qui mao)Long
was moved to Hai Phong, and then offered to rua (hay sng tho), c v vi nhng chuyen
ong Thien Association, therefore it was also khong the xay ra cThe hair on a tortoise,
called ong Thien Temple. In the courtyard of i.e. the non-existent.
the temple, there are two stupas with 40 pictures Hair on a tortoise and horn of a rabbit: Quy
illustrating the history of building of Hai Phong Mao Tho GiacLong rua sng tho, v vi nhng
CityTen mot ngoi chua co toa lac tai lang Vnh viec khong the xay ra cThe non-existent.
Niem, huyen An Hai, tnh Hai Phong. Chua trc Hakata (jap): Vung Bat a (Nhat Ban).
ay c xay tren Kinh Bac vao thi Hau Le. Hakkai (jap): Bat GiiA Japanese Buddhist
Vao nam 1931, chua c di ve Hai Phong, va term for Eight commandments. The first eight of
c nhan dan a phng cung cho hoi ong the ten commandments which the Buddha set
Thien, v vay ma chua con co ten la chua ong forth for lay Buddhists to observe 24 hours every
Thien. Trong san chua co hai ngoi thap ghi 40 bc fornightThuat ng Phat giao Nhat Ban co ngha
ky hoa ghi lai lch s xay dng thanh pho Hai la Bat gii. Tam gii au trong Thap Gii ma
Phong. c Phat che ra cho Phat t tai gia c moi na
Hai Quynh Tu Phong Zen Master: Thien S thang la phai gi tam gii nay trong 24 gi.
Hai Quynh T Phong (1728-1811)A Haklenayasa (skt): Haklena or Padmaratna
Vietnamese monk from Bac Ninh. At the age of (skt)Hac Lac NaThe 23rd Indian patriarch. He
16, he came to Lien Tong Temple to pay homage was born into a Brahmin family in a place said to
to Zen Master Bao Sn Dc Tnh and became be of king Tokhara. He spreaded the Buddhas
the latters disciple. He was the 40th generation of Teachings in Central IndiaV to th 23 cua
the Linn Chih Zen Sect. He spent most of his life Thien Tong An o. Ong sanh ra trong mot gia
to expand the Buddha Dharma in North Vietnam. nh Ba-la-mon, trong x cua vua Tokhara. Ong
He passed away in 1811, at the age of 84V s a truyen ba ao Phat vao vung Trung An. **See
Viet Nam, que Bac Ninh. Vao luc 16 tui, ngai Twenty eight Indian Patriarchs.
en chua Lien Tong, anh le Thien S Bao Sn Hakuin (jap): Thien s Bach AnSee Hakuin
Dc Tnh. Ngai tr thanh e t cua Bao Sn va
Ekaku.
Phap t i th 40 dong Lam Te. Hau het cuoc

Hakuin Ekaku (1686-1769): S Bach An Hue
HacBai-In was born in 1686. He was one of the
most versatile and brilliant of the Japanese Zen
masters. According to his autobiographical
writing, he was first drawn to Buddhism after
hearing a monk describe the tortures of the eight
hot hells and resolved to become a Buddhist monk
in order to escape such fates by attaining
buddhahood. He had his first awakening
experience at the age of twenty-two after hearing
a passage from a Buddhist scripture, but he
realized that he still had not attained final peace
of mind, and subsequently he worked even more
diligently at his practice. During this period,
however, his doubt and mental anguish increased
considerably. His great awakening experience
occured at a point at which he felt physically
paralized by doubt. He wrote: It was as though I
was frozen solid in the midst of an ice sheet
extending tens of thousands of miles. To all
intents and purposes I was out of of my mind and
the Wu Koan alone remained. After several
days in this state, he heard the sound of a temple
bell, and he felt as though the ice had shattered
and he was free. Later, he always confirmed with
his disciples that three things are required for
awakening: 1) great faith (dai-shinkon), 2) great
doubt (dai-gidan), and 3) great resolve (dai-
funshi). Hakuin is often called the father of Lin-
Chi Sect (Rinzai) at that time by reason of the fact
that he single-handedly revitalized the Lin-Chis
teachings, which had been steadily declining,
through his systematization of the koans. and
emphasis of meditation practice. Not only was
Hakuin an outstanding master, he was a highly
accomplished painter with great talents,
calligrapher, and sculptor. Sekishu, or What is
the sound of one hand? which he devised, is one
of the best known koans which he developed by
himself. His popular Chant in Praise of Zazen,
frequently recited in Zem temples, begins: From
the beginning all beings are Buddha and ends:
This earth where we stand is the pure lotus land,
and this very body, the body of Buddha.Bach
An Hue Hac sanh nam 1686. Ong la mot trong
nhng v thien s nhieu tai nang va sang choi
nhat cua Nhat Ban. Theo quyen t truyen cua
ong, lan au tien ong b thu hut bi Phat giao la
2053
sau khi ong nghe mot v s noi ve nhng kho nhuc
trong tam a nguc nong nen ong quyet lam Tang
e thoat nhng canh kho nay bang cach at thanh
Phat qua. Kinh nghiem chng ngo au tien cua
ong vao luc ong 22 tuoi sau khi nghe mot oan
kinh Phat, nhng ong biet rang ong cha at c
an lac cu canh, v the ma ong quyet tam tinh
chuyen hanh tr. Tuy nhien, trong giai oan nay
nghi hoac va lo lang ve tam than ni ong gia tang
mot cach ang ke. Va ai giac en vi ong vao
thi iem ong cam thay than the nh b bai liet v
nhng nghi tnh. Sau o ong viet lai kinh nghiem
ai giac nh sau: Toi dng nh ong cng lai
gia mot tang bang trai dai hang mi ngan dam.
Tat ca nhng chu y va muc ch eu nam ngoai
tam toi, va ch duy nhat cong an khong la con
lai ma thoi. Sau vai ngay trong trang thai nay,
khi nghe tieng chuong chua ma ong cam nh la
tang bang a v vun ra va ong c hoan toan t
do. Ve sau ong luon khang nh vi chung e t
la co ba ieu can co cho s chng ngo: 1) ai tn,
2) ai nghi, va 3) ai nguyen. Bach An thng
c goi la cha e cua phai Lam Te thi bay gi,
ly do ch mot tay ong a lam song lai giao ly Lam
Te a tan lui dan, qua s he thong hoa cac cong
an cua ong va s nhan manh en thien tap. Bach
An chang nhng la mot thien s xuat chung, ma
ong con la mot nha hoa s ai tai, mot ngi viet
ch Han nh rong bay phng mua, va mot nha
ieu khac. Sekishu hay tieng vo cua mot ban tay
la cai g? ay la mot trong nhng cong an noi
tieng do chnh ong thiet lap. Bai Toa Thien Ca
(Zazen Wasan) pho bien cua ong thng c
tung trong cac chua hay thien vien. Bai ca bat
au: Tat ca chung sanh von la Phat va ket thuc:
Chnh chon nay la at sen, chnh than nay la
Phat.
* Bai-In was one of the most versatile and
brilliant of the Japanese Zen masters. Hakuin
is often called the father of Linn-Chih Sect
(Rinzai) at that time by reason of the fact that
he single-handedly revitalized the Linn-
Chihs teachings, which had been steadily
declining, through his systematization of the
koans. Not only was Hakuin an outstanding
master, he was a highly accomplished painter
with great talents, calligrapher, and sculptor.
Sekishu, or What is the sound of one hand?
 2054

which he devised, is the best known koan by When he suddenly awoke, he found himself
a Japanese master. His popular Chant in was Yen-Tou, an old master. Whatever
Praise of Zazen, frequently recited in Zem doubts and indecisions he had before were
temples, begins: From the beginning all completely dissolved like a piece of thawing
beings are Buddha and ends: This earth ice. He called out loudly: How wondrous!
where we stand is the pure lotus land, and this How wondrous! There is no birth and death
very body, the body of Buddha.Bach An from which one has to escape, nor is there
Hue Hac sanh nam 1686. Ong la mot trong any supreme knowledge (Bodhi) after which
nhng v thien s nhieu tai nang va sang choi one has to strive. All the complications past
nhat cua Nhat Ban. Bach An thng c goi and present, numbering one thousand seven
la cha e cua phai Lam Te thi bay gi, ly do hundred are not worth the trouble of even
ch mot tay ong a lam song lai giao ly Lam describing them.: Cung nh Cao Phong (see
Te a tan lui dan, qua s he thong hoa cac Cao Phong Dieu To), Bach An a om ch
cong an cua ong. Bach An chang nhng la Vo nh mot cong an, cho en chieu kia khi
mot thien s xuat chung, ma ong con la mot nghe tieng chuong chua t xa vong lai lam
nha hoa s ai tai, mot ngi viet ch Han cho tat ca sup o tan tanh. Bach An cho rang
nh rong bay phng mua, va mot nha ieu ay chang khac nao nh ap be mot bon
khac. Sekishu hay tieng vo cua mot ban tay nc a, hoac xo nga mot ngoi nha ngoc.
la cai g? ay la mot cong an noi tieng do Phut choc ngai thc tnh, va thay mnh chnh
ong thiet lap. Bai Toa Thien Ca (Zazen la Nham au, v to s thu trc. Moi ieu
Wasan) pho bien cua ong thng c tung ng vc hoang mang t trc bong tieu tan
trong cac chua hay thien vien. Bai ca bat au: nh bang tuyet gap vang dng. Ngai reo to:
Tat ca chung sanh von la Phat va ket thuc: Ky thay! Ky thay! Khong co sanh t luan
Chnh chon nay la at sen, chnh than nay la hoi nao phai thoat ra, cung khong co Bo e
Phat. nao phai dung tam cau c. Tat ca cat ang
* Yen-Tou was one of the great Zen teachers kim co mot ngan bay tram cau that chang
in the Tang dynasty. But he was murdered by ang bo cong e xng.
an outlaw, when his death-cry is said to have * Hakuin, the great renewer of Linn-Chih Zen
reached many miles around. When Pai-In first in Japan, was in the lineage of transmission
studied Zen, this tragic incident in the life of stemming from Yuan-Wu. Yuan-Wu himself
an eminent Zen master who is supposed to be is known primarily as the editor of the Pi-
above all human ailments, troubled him very Yen-Lu, together with the Wu-Men-Kuan,
much, and he wondered if Zen were really one of the best known koan collections. His
the gospel of salvation: Nham au Toan instructions, incidental remarks, and
Khoat la mot cao Tang i ng, b bon explanations on the hundred koans collected
cp giet, khi chet , tieng rong cua ngai nghe and provided with praises by Master Ch'ung-
xa en may dam. Khi Bach An mi hoc Hsien make the Pi-Yen-Lu one of the
Thien, bi kch ay dien ra trong i mot cao greatest works of Zen literature and one of
Tang Thien ao hanh vt ngoai tat ca toi loi the most helpful for training students: Bach
cua the nhan khien ngai b chan ong ca tam An la mot nha canh tan ln cua Thien phai
than va t hoi: Thien co that la bo kinh cu Lam Te. Ong cung t coi mnh thuoc dong
kho khong. hau due cua Thien s Vien Ngo. Ngi ta
* His situation was the same as that of Zen biet en ong chu yeu qua viec cong bo hai bo
master Kao-Fen-Miao-Tsus. He had nothing su tap noi tieng Bch Nham Luc va Vo Mon
in his mind but Chao-Chous Wu. Until one Quan. Nhng chu giai va nhan xet cua ong
evening a temple-bell struck, which upset the ve khoang 100 cong an thien do Thien s
whole thing. It was like smashing an ice- Tuyet au Trung Hien thu thap, trong o moi
basin, or pulling down a house made of jade. cong an a co mot li ca ngi, a lam cho

Bch Nham Luc tr thanh mot trong nhng tac
pham chnh cua van hoc Thien va mot trong
nhng phng tien ao tao co hieu qua nhat.
* He died in 1769 A.D.Ong th tch vao nam
1769
Hakuun-Shutan (jap): Bai-Yun-Shou-Tuan
Bach Van Thu oan (1025-1072)See Shou
Tuan Bai Yun.
Half a character: Ban T.
1) Incomplete word: Half a character, a letter of
the alphabetHalf a wordNa ch.
2) The term is used to indicate those who dont
receive full-ordination, i.e. lay people or
sramaneras, keep only five or eight
commandments: Am ch ngi cha tho gii
tron ay, nh Sa Di hay ngi tai gia ch gi
nam hay tam gii ma thoi.
3) Hinayana: Tieu Tha.
Half-closed eyes: Lim dim.
Half finite and half infinite: Mot na hu bien,
mot na vo bienThis person thoroughly
investigates the formations skandha to the point
that it becomes empty. Based on what he sees, in
his mind he speculates that each and every living
being , in its given body, is half living and half
dead. From this he concludes that everything in
the world is half finite and half infinite. Because
of these speculations about the finite and the
infinite, he will fall into externalism and become
confused about the Bodhi natureNgi o cung
tot cai hanh am khong, do cai cho s kien, tam lo
tnh xem xet, so sanh tat ca chung sanh, trong mot
than eu co mot na sinh, mot na diet. Ro biet chet lam khi tam than ban loan nen em long
moi vat trong the gii eu mot na hu bien, mot tham luyen phong , y bat, o dung hanh ao,
na vo bien. V so o chap trc hu bien, vo nen em ho en ay nghe kinh ke e thay rang
bien, nen oa lac ngoai ao va me lam tnh Bo moi s vat eu la vo thng, khong co g e cho
eSee Four finitenesses.
Half in jest, half in earnest: Na ua na that.
Half light: Na toi na sang.
Half-lotus sitting: Ban Gia Phu ToaThe ngoi
ban giaA Bodhisattvas form of sitting, one foot
on the thigh of the other or vice versa (left foot
over right thigh and right foot under left thigh,
both knees touching mat, to facilitate the knees
resting on the mat, it may be necessary to use a
thin suport cushion under the regular round one),
different from the completely cross-legged form
2055
of a Buddha (with right foot over left thigh and
left foot over right thigh)Kieu ngoi ban gia,
kieu ngoi cua ch Bo Tat, ban chan nay e len
ui chan kia, hay ngc lai (chan trai e ben tren
ui phai va chan phai ben di ui trai, hai au
goi cham chieu di at, e giup hai au goi
cham at de dang chung ta co the at mot cai goi
mong ben di hai au goi), khac vi kieu ngoi
kiet gia cua ch Phat (hai ban chan e len hai bap
ui).
Half-open (v): He m.
Half points (corners) of the compass: There
are four half points (corners) of the compassCo
bon hng phuSee Four half points (corners) of
the compass.
Half a word: Ban TSee Half a character.
Hall (n): Caitya (skt)Lecture roomPalace
TempleienGiang ng.
Hall of blessedness: Court of blessedness
MonasteryPhuc nh.
Hall chief: ng TThe controller of the
business in a monasteryBiet hieu cua v Duy
Na trong t vien, chu trach nhiem cac cong viec
Tang ng.
Hall of Judgment: Phap nh.
Hall reserved for dying people in a
temple: Dien Tho ngNiet Ban ng
Tnh Hanh ngNiet Ban ngThe hall or
room into which a dying person is taken to enter
upon his long life. The nirvana hallPhong ni
ngi sap chet c a vao e cau an (ngi sap
ta luyen ai trc khi ho th tch).
Hall of Wonderful Dharma: Dieu Phap
ngThis hall is situated in the south-west
corner of Trayastrimsas heaven, where the thirty-
three devas discuss whether affairs are according
to law or truth or the contraryDieu Thien Phap
ng, toa lac tai goc tay nam tren cung Tri
ao Li (ba mi ba tang Tri), ni ba mi ba v
Tri hop ban xem viec nao la chanh phap, viec
nao khong phai la chanh phap.
 2056

Hall for worship: Bac au ngSanh Halting place: Ni dng chan (tuc xa).
ng ni th phng trong t vienThe hall for Hamartialogy (n): Toi hoc (bien khao ve toi).
worship in a temple. Hami (skt): Ha MatAccording to Eitel in The
Hallow (v): Ton knh nh than thanh. Dictionary of Chinese-English Buddhist Terms,
Hallucination (n): Ao canhAo giacAo Hami is an ancient kingdom and city in central
tng tam linhIllusiveIllusoryMirage Asia, northeast of lake Lop. From Han to Tang
PhantasmAo GiacSee Vipallasa. times known as I-Wu, now called Kumul by Turki
Hallucination of mind: Citta-vipallasa (p) Mohammadans. For more than 1,500 years, owing
Tam ao giacAo GiacSee Vipallasa. to its location and supply of water, Hami was a
Hallucination of perception: Sanna-vipallasa bridge-head for the expansion and control of the
(p)Tng ao giacAo GiacSee Vipallasa. outposts of the Chinese empire in Central Asia
Theo Eitel trong Trung Anh Phat Hoc T ien,
Hallucination of views: Ditthi-vipallasa (p)
Ha Mat la mot vng quoc va thanh pho co
Kien ao giacAo GiacSee Vipallasa.
Trung A, nam ve pha ong bac ho Lop. T thi
Halo (n): Jvala (skt)Hao quang.
Han en ng c biet en qua ten Y-Vu, bay
1) The halo behind the throne of an image:
gi c dan Turki-Mohammadans goi la Kumul.
Quang minh hay Than quang (vong hao
V la a iem chnh yeu cung cap nc trong
quang). Vong hao quang pha sau bc tng.
vung trong hn 1.500 nam, nen Ha Mat la mot
2) The halo or nimbus on or round the head of
au cau cho cong cuoc banh trng ve pha Trung
the Buddha and Arhats (of an image): au
A cua cac vng trieu Trung Quoc.
QuangAnh sang tren nh au c Phat va
Hamlet and village: Lan ly.
cac v La Han (cua mot bc tng).
3) The halo round the head of an image of a Hamsa (skt): Ha Nai SaLoai ngan hay ngong,
Buddha or a Bodhisattva: nh QuangAnh cung ho vi loai vtA goose.
hao quang tren nh au cua hnh tng Phat Hamsa-samgharama (skt): Ho Sa Gia Lam
hay Bo Tat. Da Ngan Gia lamWild goose monastery, on
4) The glory or halo shining from the person of a Mount Indrasailaguha, whose inmates were once
Buddha or Bodhisattva: Than QuangAnh saved from starving by the self-sacrifice of a wild
sang phat ra t chnh than Phat hay than cac gooseCon goi la Tang Sa Gia Lam hay ng sa
v Bo Tat. Gia Lam, co ngha la Da Ngan Gia lam (chua
Halo from a Buddhas body: Sac quangThe ngong Hoang) tren Indrasailaguha, ni ma ch
halo from a Buddhas body which can be seen by Tang Ni a mot lan thoat oi nh s t hy sinh
flesh eyesCon goi la than quang hay anh hao than mang cua mot con ngong tri.
quang t than Phat phat ra ma mat co the nhn Hanazono (jap): Thien Hoang Hoa Vien (Nhat
thay cSee Dual lights (A). Ban).
Halo surrounding the head of a Buddha: Hands always hold jewels of knowledge:
Vien Quang (anh hao quang phong ra chung TaHeart of diligence, fulfilling all tasks: Tam
quanh nh au cua Phat). tinh can, v tat ca viec lam eu rot raoSee Ten
Halo throne: Hao quangSee Halo. kinds of heart of Great Enlightening Beings (I).
Halt (v): DngTo stopStoppingIn Buddhist Hand-chime: Thu KhanhA hand-bell struck
philosophy, the mind must forever flow and never with a small stickChuong cam tay hay khanh
be stopped or blocked in a thought. Let the c thnh bang mot cai dui nho cam tay.
mind abide nowhere. The ideal is to walk on Hands of deep faith: Tay tham tnSee Ten
through all problems and situationsTrong triet kinds of hand of Great Enlightening Beings.
ly nha Phat, th dong tam thc tuon chay khong Hand down the garments: Pass down the
the b ngng hay b can trong dong suy tng. garmentsTruyen y.
Hay e cho tam khong tru vao au. Ly tng nht
la i tren moi chng ngai.
 2057

Hand down the tradition: Truyen ThaSee Hand something from generations to
Take over the patriarch position. generations: Hand something through ages
Handed-down tradition: Truyen ThaSee Lu truyen t the he nay qua the he khac.
Take over the patriarch position. Hand of the Thousand-Hand Kuan-Yin:
Handsome man and woman: Nam thanh n tu. Nguyet tinh thuNguyet TinhThe pearl or
Hand (n): Ban tay. jewel in the fortieth hand of the thousand hand
Hand down: To bequeath something to Kuan-Yin, towards which worship is paid in case
generations to comeLu truyen. of feversNgoc bao chau trong tay th bon mi
cua c Thien Thu Quan Am, ma ngi b cam
Hands folded in a lotus fashion: Hoa Thu
sot thng hay cung vai.
Tay chap theo kieu hoa sen.
Hands of fostering transcendence of the Handbook (n): Sach ch nam.
triple world: Tay khien sieu tam giiSee Ten Hand-writing (n): Ch viet tay.
kinds of hand of Great Enlightening Beings. Handed down from authentic source:
Genuine traditionChanh truyen.
Hands of generosity with right teaching: Tay
chang tiec chanh phapSee Ten kinds of hand of Handed-down tradition: Truyen ThaTo
Great Enlightening Beings. take over the Patriarch position by having the
former Patriarch formally recognize the person as
Hands of giving: Tay bo thSee Ten kinds of
the successor, especially the Zen tradition. After
hand of Great Enlightening Beings.
the Buddha entered Maha-Nirvana, the first
Hand of Great Enlightening Beings: Bo Tat
Patriarch of Buddhism was one of the Buddha
ThuTay cua ch ai Bo TatAccording to the
great disciples, Maha Kasyapa. According to this
Flower Adornment Sutra, Chapter 38, there are
Zen tradition, in order to become a Patriarch, the
ten kinds of hand of Great Enlightening Beings.
highest virtuous Buddhist Master must receive the
Enlightening Beings who abide by these can
Buddha 'pata bowl,' the bowl which the Buddha
acquire the supreme hands of Buddhas covering
used to receive food offering, and robe from the
all worlds in the ten directionsTheo Kinh Hoa
Patriarch before him. Thus, for over 1,000 years,
Nghiem, Pham 38, co mi tay cua ch ai Bo
there were twenty-eight Indian Patriarchs, each
Tat. Ch Bo Tat an tru trong phap nay thi c
having the responsibility to practice and to uphold
tay vo thng cua Nh Lai, che khap tat ca the
the proper Dharma of Buddha. Eventually the
gii mi phngSee Ten kinds of hand of
twenty-eighth Patriarch named Bodhidharma
Great Enlightening Beings.
came to China and also became the first of Six
Hands of honoring Buddhas: Tay cung dng Patriarchs of Zen Buddhism in China. Overall,
ch PhatSee Ten kinds of hand of Great there were 33 official Patriarchs in Zen Buddhism.
Enlightening Beings. After the Sixth Patriarch, Hui-Neng, this tradition
Hands of initiating greetings: Tay hoi tham of formally passing on Patriarchy was
trcSee Ten kinds of hand of Great discontinued. Thus Hui Neng did not pass down
Enlightening Beings. the Buddhas patra bowl and robe to his highest
Hands of learning and skillfulness: Tay a and most deserving disciplesViec thay the v
van thien xaoSee Ten kinds of hand of Great To trc lam To i sau trong Phat giao, thng
Enlightening Beings. la c To trc chnh thc tha nhan nh ngi
Hands of settlement on the Other Shore: Tay ke tha, ac biet la Thien Tong. Sau khi c Phat
at ni b nganSee Ten kinds of hand of Great nhap diet, ngai Ma Ha Ca Diep la v To Thien
Enlightening Beings. Phat Giao au tien tai An o. Theo truyen thong
Hands of skillful use of philosophies: Tay Thien Tong c truyen sang t An o sang
kheo dung nhng luan nghSee Ten kinds of Trung Quoc, e tr thanh To, v nay phai nhan y
hand of Great Enlightening Beings. bat t v To trc. Trong khoang hn 1.000 nam,
co 28 v To An o, moi v co trach nhiem tu tap

va duy tr Chanh phap cua Phat. Cuoi cung, v To
th 28 sang Trung Quoc va tr thanh v S To cua
dong Thien Trung Hoa. Tong cong Thien Tong co
33 v To. Sau Luc To Hue Nang th s truyen tha
nay cham dt. V the Luc To khong truyen y bat
cho nhng v ke tha na.
Handed-Down Tradition in the Pureland
Buddhism: Truyen Tha theo Tnh o. **See
Four characteristics used to determine a
distinguished master in the Pure Land Sect.
Hand reaching below the knees: Long
graceful hands of the Buddha which reach below
the kneesKhi ng hai tay cua c Phat dai
qua au goiSee Thirty-two auspicious marks.
Hang-Chou-Tien-Lung: Hang Chau Tien
LongA Chinese Zen master of the ninth
century; a student and dharma successor of Zen
master Ta-Mei-Fa-Chang and a master of Zen
master Chuchih. We encounter Hang-Chou Tien-
Lung in example 3 of the Wu-Men-KuanThien
s Trung Hoa vao the ky th 9, e t va phap t name is unknown, but later became a symbol of
cua Thien s ai Mai Phap Thng, va la thay
cua Thien s Cau Chi. Chung ta bat gap thien s
Hang Chau Tien Long trong th du th 3 trong Vo
Mon QuanSee Ta Mei Fa Chang and Wu-
Men-Kuan.
Hang upside down: ao huyenSee Hanging
upside-down.
Hanging in mid air: L lng.
Hanging upside-down: ao HuyenHanging
upside down; the condition of certain condemned
souls, especially for whom the Ullambana or
Lambana festival is held in seventh month
Ngi chet b oa vao a nguc va b treo ngc.
Muon cu ho thoat khoi canh treo ngc nay than
quyen phai cung giai ao huyen va trai Tang (e
nh than lc cau nguyen cua nhieu ngi nh o
ma vong linh c sieu thoat)See Ullambana.
Hanker for something: To desire for
somethingHam muon ieu g.
Hankering: DesireS ham muon.
Hankering and dejection: Tham ai va u bi.
Hannaya (jap): A Japanese translation of the
Sanskrit Prajna, meaning wisdom or insight.
In Indian Buddhism it is commonly held that this
results from the attainment of meditative
concentration (samadhi), but Hui-Neng taught
2058
that the two are identical and that both are
inherent in every moment of thought. This notion
has subsequently been accepted by most Zen
traditionsT ng Nhat Ban dch t ch
Sanskrit cua Bac Phan, co ngha la tr tue hay
tue. Trong Phat giao An o ngi ta thng cho
rang tr tue nay co c la do at c thien nh,
nhng Luc To Hue Nang day rang ca hai th nay
giong nhau va ca hai eu cung co trong t tng
cua chung ta trong tng giay tng phut. Khai
niem nay ve sau c hau het cac truyen thong
Thien chap nhan.
Hannayashingyojutsugi (jap): Bat Nha Tam
Kinh Thuat NghaSee Hannaya and Prajna-
paramita Hridaya Sutra.
Hannya-Shingyo (jap): Prajnaparamita-Sutra
See Prajna-paramita Hridaya Sutra.
Han-Shan: Han SnChinese Buddhist layman
who lived during the Tang dynasty on Han-Shan,
a peak in the Tien-Tai mountain range. His real
the enlightened lay Chan master, living entirely
on his own devices, owing no allegiance to any
particular school or tradition. He probably lived in
the middle of the seventh century A.D. He lived
as a hermit on Mount Han-Shan (Cold Mountain
or Cold Peak) in the Tien Tai Mountains. He
lived his unfettered lifestyle, bound to neither
worldly nor rigid orthodox religious rules. He was
a famous poet. His poems were later collected in
an anthology called Poems from Cold
MountainMot v c s ngi Trung Hoa, song
vao thi ai nha ng, tren nh Han Sn. Ten
that cua ong la g khong ai biet, nhng sau nay
ong tr thanh mot dau hieu tieu bieu cho thien s
tai gia chng ngo, song tu hoan toan bang phng
thc cua chnh mnh ch khong le thuoc vao ai ca.
Co le ong song vao gia the ky th 7. Ong song
an dat tren nui Han (con goi la Nui Lanh hay
nh Lanh) trong vung nui Thien Thai. Ong song
theo loi thoat tuc, nhng cung khong theo gii
luat cng nhat cua ton giao. Ong cung la mot nha
th noi tieng. Ve sau nay nhng bai th cua ong
c ngi ta su tap thanh mot thi tuyen nhan e
Han Sn Thi Tap.
Han-Shan Shih: Han Sn Thi TapA
collection of Han-Shans poems. From these
poems, it is clear that Han-Shan that he was a
 2059

practicing Zen Buddhist. Its also clear that he hanh bang nhng giac quan cua mat, tai, mui,
completely depended on the Buddhas teachings li va than. Tuy nhien, con mot mc o cam
and his own resources, without attachment to any nhan khac hn, o la s cam nhan bang tam.
particular school, nor attachment to any strict Hanh phuc that s cung phai c theo uoi
discipline of a monkSu tap nhng bai th cua bang tam na.
Han Sn. Qua nhng bai th nay chung ta thay (III) Many people believe that they can solve all
Han Sn la mot Phat t nha Thien. Qua nhng bai their problems if they have money, so theyre
th nay ngi ta thay ro Han Sn hoan toan tuy always busy to exhaust their energy to collect
thuoc vao giao ly cua c Phat va chnh t lc more and more money. The more money they
cua mnh, ch khong dnh mac vao mot tong phai have, the more they want to collect. They
nao, hay tuan theo ky luat nghiem khac cua mot dont realize that money cannot buy
v s nao. happiness, or wealth does not always conduce
Hapless (old English): UnluckyKhong may. to happiness. In fact, real happiness is found
Happen (v): Xay ra. within, and is not be defined in terms of
wealth, power, honours, or conquests. If we
Happen again: Tai dien.
compare the mental and physical levels of
Happen to do something: Do something by
happiness, well find that mental experiences
chanceTnh c lam viec g.
of pain and pleasure are actually more
Happen by mere chance: Xay ra v tnh c. powerful than those of physical experiences.
Happen to see someone: Meet (see or find) Devout Buddhists should always remember
someone by chanceTnh c gap ai. that your property will remain when you die.
Happiness: Sukha (skt)FelicityTo the Your friends and relatives will follow you up
Buddhist, happiness is a by-product of right living, to your grave. But only good or bad actions
and never and end in itselfHanh PhucFor the you have done will follow you beyond the
happinessV hanh phucSee Eight winds. grave. Thus, wealth can only be used to
(I) The meanings of Happiness: Ngha cua decorate your house but not you. Only your
Hanh PhucHappiness resulting from mental own virtue can decorate you. Your dress can
stability is the most important: Hanh phuc at decorate your body, but not you; only your
c t s on nh cua tam thc la quan trong good conduct can decorate you: Nhieu ngi
nht. cho rang ho co the giai quyet moi van e cua
(II) Ordinary happiness is the gratification of a mnh khi ho co tien, nen ho luon ban ron em
desire. However, as soon as the thing desired het sc lc cua mnh ra e kiem tien. Cang
is achived the we desire something else or kiem c nhieu tien ho cang muon kiem
some other kind of happiness, for our selfish them na. Ho khong nhan thc c rang
desires are endless. We usually seek pleasant tien khong mua c hanh phuc, hay s giau
feelings and avoid unpleasant feelings co thng khong mang lai hanh phuc. Ky
through our sensory experience of the eyes, that, hanh phuc thc s ch tm thay trong noi
ears, nose, tongue and body. However, there tam ch khong ni cua cai, quyen the, danh
is another level of experience: mental vong hay chien thang. Neu chung ta so sanh
experience. Ture happiness should also be gia hanh phuc vat chat va tam hon th chung
pursued on the mental level: Hanh phuc bnh ta se thay rang nhng hanh phuc va kho au
thng la thoa man s khao khat. Tuy nhien, dien ra trong tam hon chung ta manh liet hn
ngay khi ieu mong muon va c thc hien vat chat rat nhieu. Phat t thuan thanh nen
th chung ta lai mong muon mot th hanh luon nh rang tai san se lai khi ban ra i.
phuc khac, v long them muon ch ky cua Ban be ngi than se a tien ban ra ngha
chung ta khong cung tan. Chung ta thng co trang. Ch co nghiep lanh nghiep d ma ban
gang theo uoi nhng cam giac de chu va a tao ra se phai i theo vi ban vao chung
hai long cung nh loai bo nhng kho au bat huyet mo ma thoi. V the, tai san ch co the

c dung e trang hoang can nha, ch
khong the to iem c cho cong c cua happiness of lay disciples as follows: A poor,
mnh. Y phuc co the c dung e trang
hoang than the cua ban, ch khong phai cho
chnh ban.
(IV) The secret of happiness lies in doing what
needs be done now and not worrying about
the past and the future. We cannot go back to
change things in the past nor can we
anticipate what will happen in the future.
There is but one moment of time over which
we have some relatively conscious control
and that is the presentB mat cua hanh
phuc nam cho chung ta biet nhng g can
lam ngay trong hien tai, va khong ban tam
en qua kh va tng lai. Chung ta khong the
nao tr ve lai e thay oi nhng viec a xay happiness.c Phat a neu len cac loai
ra trong qua kh, va chung ta cung chang the
nao biet trc nhng g se xay ra trong tng
lai. Ch co khoanh khac thi gian ma chung ta
tng oi kiem soat c la hien tai.
(V) The Buddhas teachings on Happiness
c Phat day ve Hanh phuc:
(A) The Buddha enumerates some kinds of
happiness for a layman. They are the
happiness of possession, health, wealth,
longevity, beauty, joy, strength, property,
children, etc. The Buddha does not advise all
of us to renounce our worldly lives and
pleasures and retire to solitude. However, he
advised lay disciples to share the enjoyment
of wealth with others. We should use wealth
for ourselves, but we should also use wealth
for the welfare of others. What we have is
only temporary; what we preserve we leave
and go. Only karmas will have to go with us
along the endless cycle of births and deaths.
Thus we must try to recognize and eliminate
the powerful emotions we possess such as
desire, hatred, anger, ignorance, pride, doubt,
wrong views, etc., for they tend not to bring
us long happiness. A fulfilled desire may
provide us a sense of temporary satisfaction,
but it will not last long. For example, we are
satisfied with a new car we just bought, but
for how long that satisfaction can last? Soon
after the car will become old and broken, and
that would cause us disatisfactions and
2060
sufferings. Thus, the Buddha taught about the
but peace life is real happiness. Leading a
blameless life is one of the best sources of
happiness, for a blameless person is a
blessing to himself and to others. He is
admired by all and feels happier, being
affected by the peaceful vibrations of others.
However, it is very difficult to get a good
name from all. The wisemen try to be
indifferent to external approbation, try to
obtain the spiritual happiness by transcending
of material pleasures. Then the Buddha
continued to remind monks and nuns:
Nirvana bliss, which is the bliss of relief
from suffering, is the highest form of
hanh phuc cho ngi c s tai gia: Hanh
phuc co sc khoe, co cua cai, song lau, ep
e, vui ve, sc manh, tai san va con cai, van
van. c Phat khong khuyen chung ta t bo
cuoc song tran tuc va rut lui ve song an dat.
Tuy nhien, Ngai khuyen Phat t tai gia, s
vui hng cua cai khong nhng nam trong
viec x dung cho rieng mnh, ma nen em
phuc li cho ngi khac. Nhng cai ma chung
ta ang co ch la tam b. Nhng cai ma
chung ta ang gn gi, rot roi chung ta cung
bo chung ma i. Ch co nhng nghiep se phai
theo chung ta suot neo luan hoi. V vay
chung ta nen nhan chan va kh tr nhng
cam xuc manh me ve tham, san, han,si me,
nga man, nghi hoac, va ta kien, van van v
chung khong mang lai cho chung ta hanh
phuc trng cu. Mot s ham muon c
thoa man co the mang lai cho chung ta mot
cam giac hai long tam thi, nhng s hai long
nay khong ton tai lau dai. Th du nh chung
ta hai long v mi va mua mot cai xe mi,
nhng s hai long nay se ton tai c bao
lau? Chang bao lau sau cai xe roi se cu se h
va chung ta se tr nen buon ba kho au v s
h hoai cua cai xe ay. Chnh v the ma c
Phat day ve hanh phuc cua ngi c s nh
sau: Song ngheo ve vat chat ma tinh than
thoai mai la hanh phuc. Song i khong b
che trach la hanh phuc, v ngi khong b che
trach la phuc lanh cho chnh mnh va cho
 2061

ngi khac. Ngi o c moi ngi ngng 6) Good health is a great benefit, contentment is
mo va cam thay sung sng hn khi truyen the richest, trust is the best kinsmen, Nirvana
cam c lan song hoa bnh sang ngi khac. is the highest bliss: Vo benh la ieu rat li,
Tuy nhien, rat kho ma khong b moi ngi biet u la ke rat giau, thanh tn la ni ch
che trach. V the ngi tr cao thng nen co than, Niet ban la niem hanh phuc toi thng
song dng dng vi s khen che ben ngoai, (Dharmapada 204).
co at c hanh phuc tinh than bang cach 7) To meet the sage is good, to live with them is
vt qua lac thu vat chat. Sau o c Phat ever happy. If a man has not ever seen the
tiep tuc nhac nh ch Tang Ni: Hanh phuc foolish, he may ever be happy: Gap c bac
Niet Ban la dang thc hanh phuc giai thoat Thanh nhan la rat quy, v se chung hng s
kho au cao thng nhat. vui lanh. Bi khong gap ke ngu si nen ngi
(B) The Buddhas teachings on Happiness in the kia thng cam thay hanh phuc (Dharmapada
Dharmapada Sutrac Phat day ve Hanh 206).
phuc trong Kinh Phap Cu: ** See Seven emotions, Eight savours
1) Oh! Happily do we live without hatred among (pleasures) of the Buddhas nirvana, and
the hateful! Among hateful men we dwell Eight winds.
unhating!: Hanh phuc thay chung ta song Happiness and benefit: Phuc li.
khong thu oan gia nhng ngi thu oan; Happiness of blamelessness: Anavajjasukha
gia nhng ngi thu oan, ta song khong thu (p)Hanh phuc khong b khien trachHerein
oan (Dharmapada 197). the Aryan disciple is blessed with blameless
2) Oh! Happily do we live in good health among action of body, blameless action of speech,
the ailing! Among the ailing we dwell in good blameless action of mind. At the thought, bliss and
health!: Hanh phuc thay chung ta song khong satisfaction come to him. This is called the bliss of
tat benh gia nhng ngi tat benh; gia blamelessnessBac Thanh nhan khong b khien
nhng ngi tat benh chung ta song khong tat trach ve than khau y. Khi ngh nh vay, ngi ay
benh (Dharmapada 198). cam thay thoa thch va man nguyen. o la hanh
3) Oh! Happily do we live without greed for phuc khong b khien trachSee Four kinds of
sensual pleasures among the greedy! Among bliss of lay Buddhists.
the greedy we dwell free from greed!: Hanh
Happiness of death:
phuc thay chung ta song khong tham duc gia
1) Hanh phuc c chet lanh.
nhng ngi tham duc; gia nhng ngi
2) Minh Phuc: S phuc o cua ngi chet (nh
tham duc, chung ta song khong tham duc
bo th, cung dng, hay tung kinh ho niem
(Dharmapada 199).
cho ngi qua vang).
4) Oh! Happily do we live without any
Happiness for goodness is unavoidable:
hindrances. We shall always live in peace and
Phc chang tranh cSee Seven
joy as the gods of the Radiant Realm: Hanh
unavoidables.
phuc thay chung ta song khong b ieu g
chng ngai. Ta thng song vi nhng ieu Happiness of having possessions: Atthisukha
an lac nh cac v than gia coi tri Quang-am (p)Hanh phuc co vat s huHerein a
(Dharmapada 200). clansman has wealth acquired by energetic
5) Hunger is the greatest disease, aggregates are striving, amassed by strength of arm, won by
the greatest suffering. Knowing this as it sweat, and lawfully gotten. At this thought, bliss
really is, the wise realize Nirvana: supreme and satisfaction come to him. This is call the bliss
happiness: oi la chng benh ln, vo thng of ownershipHanh phuc cua ngi co vat s
la noi kho ln; biet c ung an nh the, hu nh s no lc co gang, nh sc lc cua chan
at en Niet ban la hanh phuc toi thng tay va mo hoi, s hu mot cach hp phap. Khi
(Dharmapada 203). ngh nh vay, ngi kia cam thay thoa thch va
 2062

man nguyen. o la hanh phuc co c vat s bestows almsCo tam ieu kien tai sanh hanh
huSee Four kinds of bliss of lay Buddhists. phuc khi chung ta tr gi ngu gii thap thienSee
Happiness of having properties: Bhogasukha Eight happy conditions in which one may be
(skt)Hanh phuc c co tai sanHerein a reborn.
clansman by means of wealth acquired by Happy contentment: An LacThere are four
energetic striving, both enjoys his wealth and does means of happy contentmentSee Four means of
meritorious deeds. At this thought, bliss and attaining a happy contentment.
satisfaction come to him. This is called the bliss Happy day: Hoan Hy Nhat.
of wealthNgi kia tao nen tai san do ni co 1) Every 15th day of the month: Ngay ram hang
gang no lc. Bay gi chnh mnh tho hng tai thang c goi la ngay Hoan Hy Nhat.
san ay, hoac dung no e gieo duyen tao phc. 2) The happy day of the Buddha, and of the
Khi ngh nh vay, ngi ay cam thay thoa thch order, i.e. that ending the retreat, 15th day
va man nguyen. o la hanh phuc co c tai of the seventh or eighth moon: Ngay ram
sanSee Four kinds of bliss of lay Buddhists. thang bay hay thang tam la ngay hoan hy,
Happiness of oneself: Atmasukha (skt)Nga ngay o c Phat va giao oan cham dt le
lac. an c kiet ha.
Happiness of owing no debts: Ananasukha Happy day of the Buddha: The ending of the
(skt)Hanh phuc khong n nanHerein a retreat, 15th day of the 7th moon Hoan hy nht.
clansman owes no debt, great or small, to anyone. Happy day for monks and nuns: Hoan hy
At the thought, bliss and satisfaction come to him. nhatThe ending of the summer retreat, on the
This is called the bliss of debtlessnessNgi kia 15th day of the 7th Lunar monthNgay ra ha, 15
khong thieu ai mon n ln nho nao. Khi ngh nh thang 7 am lch.
vay ngi kia cam thay thoa thch va man Happy fate: Sugati (skt)BlissBlissing
nguyen. o la hanh phuc khong mang nSee worldCanh gii hoan lac.
Four kinds of bliss of lay Buddhists.
Happy karma: Karma of blessednessPhc
Happiness and sorrow: Vui buon nghiep.
Happiness of tranquility: An Lac. Happy karma from previous existence: Tuc
1) Passadhisukham (p): Comfort Phuc (phuc c thien can i trc hay phuc
ComfortableHappy (ease of body and joy nghiep tien kiep).
of heart)Peaceful and joyfulStable and
Happy land: Abhirati (skt)Lac thoHoan Hy
comfortableAn bnh va hanh phuc (than de
QuocDieu Hy QuocThe happy land, or
chu va tam hoan hy).
paradise of Aksobhya, east of our universeTen
2) The Buddha comes to the Saha World for the
coi Tnh o cua c A Suc Be Phat ve phng
welfare and happiness of sentient beings:
ong cua vu tru (Kinh Phap Hoa, pham Hoa
Phat en vi coi Ta Ba v an lac cho chung
Thanh Du).
sanh.
Happy life: Cuoc song hanh phuc.
3) Samasudha (skt): The joy or happiness of
1) According to Buddhist theory, a happy life
tranquilityNiem vui hay hanh phuc cua s
means always to maintain a peaceful and
yen tnh.
happy mind. For monks and nuns, they should
Happiness and wealth: Phuc loc.
be always self-content and willing to practice
Happy: Hanh phuc. religious disciplines. So long as a person still
Happy is the birth of the Buddhas: Hanh cherishes resentment, his mental attitude does
phuc thay ch Phat giang sinh. not embody the ideal way of true believer of
Happy conditions: ieu kien hanh phuc the Buddhist teaching; whatever misfortune
There are eight happy conditions in which one may befall him, he must maintain a peaceful
may be reborn so that one can keep the five and calm mindTheo giao thuyet nha Phat,
commandments and the ten good ways and cuoc song hanh phuc co ngha la cuoc song

ma trong o con ngi luon duy tr cho mnh
cai tam bnh an va hanh phuc. Con ch Tang
Ni, ho nen luon tri tuc va t nguyen tu tap.
Chng nao ma mot ngi con om ap s thu
han, chng o tam thc ngi ay cha ham
cha the cach ly tng cua mot Phat t thuan
thanh; du bat c bat hanh nao giang xuong
cho ngi ay, ngi ay van phai gi mot cai
tam bnh an tnh lang.
2) Pham An Lac HanhSee Twenty-eight
chapters in the Lotus Sutra.
Happy marriage: Lng duyen.
Happy meeting: Pleasant assemblyPleasant
gatheringThang hoi.
Happy rebirths: Lac SanhAccording to The
Long Discourses of the Buddha, Sangiti Sutra,
there are three kinds of happy rebirthsTheo
Trng Bo, Kinh Phung Tung, co ba loai lac
sanhSee Three kinds of happy rebirth.
Happy you one and all: Cau xin tat ca an vui
hanh phuc.
Hara (jap): an ienA Japanese term often
used in Zen liturature to refer to a persons
spiritual true physically located in the lower
adomen, and students are commonly encouraged
to focus their mindfulness of breathing in this
areaT ng Nhat Ban thng c dung trong
van chng nha Thien e ch huyet an ien
la ni tru ch thc cua tam linh, toa lac ni vung
bung di, va cac thien sinh thng c khuyen
khch nen tap trung tnh thc hi th vao vung
nay.
Harada Roshi Daiun Sogaku (1870-1961):
One of the most prominent Zen masters of modern
Japan, whose teachings became widely influential
in the West due to the efforts of his students and
dharma-successor (Hassu), Hakuun Ryoko
YasutaniMot trong nhng Thien s noi tieng
trong thi can ai cua Nhat Ban, ma giao thuyet
cua ngai co anh hng sau rong Tay phng do
nhng no lc cua cac o e va v Phap t cua suot chan ly cua van hu. ** See Ten grounds.
ngai la Hakuun Ryoko Yasutani.
Harali (skt): Hat Lat LiCloth woven of fine
hairVai det bang mot loai long mn.
Harbor doubts: Sanh long nghiNuoi dng
long nghi hoac.
2063
Harbor a grievance: Suffer an injusticeHam
oan.
Harbour (v): Nuoi dng.
Harbouring a good thought: Nuoi dng thien
t duyHarbouring a good thought opposite to
the encroaching one, e.g., loving-kindness in the
case of hatred. This is one of the five practical
suggestions given by the Buddha will be
beneficial to allCo tao nhng t tng tot , trai
nghch vi loai t tng tr ngai, nh khi b long
san han lam tr ngai th nen tao tam t. ay la
mot trong nam e ngh cua c Phat nham em
lai li ch cho hanh giaSee Five practical
suggestions given by the Buddha.
Harbour stolen goods: Cha chap cua gian.
Hard (a): Kho nhocKho khanLaborous.
Hard is the appearance of the Buddhas: Kho
thay ch Phat ra i.
Hard to cross over: Hard to saveHard to be
savedNan oSee Three kinds of capacities
which are difficult to transform.
Hard to enter: Hard to attainNan nhap (kho
vao ao).
Hard-To-Injure Buddha: Phat Nan Tr.
Hard labour of ones parents: Cu t cu lao
hay chn ch cu lao, y noi cong lao cua cha me
vi chn ch cao sau t sinh, cuc (me an), phu
(vo ve), suc (bu mm), trng (nuoi cho ln), duc
(day do), co (khien con cai nh n ong ba cha
me), phuc (xem tnh tnh ma day bao), va phuc
(che ch).
Hard and miserable: Lao kho.
Hard to overcome: Nan thangHard to
overcome, or be overcome, unconquerable, the
fifth of the ten bodhisattva stages when all passion
and illusion is overcome and understanding of all
things attainedKho hang phuc, a th nam
trong mi Bo Tat a, trong giai oan nay moi
duc vong phien nao eu c ieu phuc va thong
Hard to please: Kho tanh.
Hard practice: Dhuta (skt)AusterityKho
hanhSee Six austerities.
Hard to save: Nan oNan HoaHard to
cross over, or hard to be saved, difficult of
conversion, or transformation. There are three

kinds of capacities which are difficult to
transformChung sanh cng cng rat kho te
o, kho chuyen hoa. Co ba loai can c kho giao
hoa te o.
1) Those who defame the Mahayana: Loai huy
bang ai Tha.
2) Those who commit the five ultimate betrayals
or five grave sins: Loai pham toi ngu nghch.
3) Those who abandon Buddha-truth: Loai Xien
e. **See Icchantika.
Hard to think: Nan TIncredibleA term
used to praise Buddha-truth, meaning hard to
think of, or hard to realizeKho co the suy oan
c, t dung e tan than Phat Phap.
Hard way of cultivation: Nan hanh aoSee
Two ways (B).
Hard way to practice: Nan hanh aoSee
Two ways (B).
Hard way of salvation: Nan hanh aoThe
hard way of works, by practicing the six paramitas
and other diciplinesCon ng kho bang thc
hanh luc Ba La Mat cung nh nhng gii luat
khacSee Two ways (B).
Harden (v): Lam cho cng ran.
Hardening of heart: Chai long.
Hardness of heart: See Hardening of heart.
Hardship (n): Kho auSufferingSorrow
WretchedMiserable.
Hard to think: Nan t (kho ngh lng).
Hard-working: Tan tuy.
Hari (skt): T LiA lionTawnyCon goi la
T Le, co ngha la con s t.
Harikesa (skt): T Li Chi Xa.
1) Lions mane: Bm s t.
2) Yellow-haired: Co toc mau vang.
3) Name of a yaksa: Ten cua mot loai Da Xoa.
Harina (skt): Hat Li NaNhng loai nai
Deer of several kinds.
Haritaki (skt): T Le LacThe yellow
Myrobalan tree and fruit, grown in East India,
used for medicine, or inkMot loai cay co s
mau vang, moc nhieu mien ong An o, dung
lam thuoc hay lam mc.
Hariti (skt): Ariti (skt)Harita, or Haridra
(skt)Kha Le aA Le aA Li aT
Li eCon goi la A Li e, A Li e, hay T
2064
Li eQuy MauQuy t mau thanName of
mother of demonsTen cua mot loai La Sat N,
me cua loai quy.
1) The demon-mother: Quy T MauMother of
demons, a raksasi who was under a vow to
devour the children of Rajagrha, but was
converted by the Buddha, and became the
guardian of nunneries, where her image,
carrying a child or in childrens ailments. The
Sanskrit term of Hariti means a woman
who has vowed to devour all the babies at
Radjagriha, was reborn as Rakshasi, and gave
birth to 500 children, one of which she was to
devour every day. However, she was
converted by Sakyamuni Buddha, she entered
a convent and became a protectress of
Buddhism. Her image is to be seen in all
nunneriesTen cua mot loai La Sat N, me
cua loai quy, the sat hai tat ca tre nt trong
thanh Vng Xa, nhng ve sau c Phat
chuyen hoa, quy-y Phat va tr thanh ngi ho
tr cho Ni chung. Ngay nay cac ni vien eu co
th hnh ba bong a tre. Tieng Phan goi la
Ha Le e, la ngi an ba the an het con nt
trong thanh Vng Xa, a tai sanh lam N La
Sat, va sanh ra 500 con, roi sau o ba tuan t
moi ngay an moi a. Tuy nhien sau nay ba
quy-y vi c Phat va ac lc ho tr ch
Tang Ni cung nh t chung, nhat la nhng
ngi an ba trong thi ky sanh e. Ngi ta
thng thay hnh cua ba trong cac ni vien.
2) According to Prof. Soothill, in Chinese-
English Buddhist Dictionary, this is a woman
who has vowed to devour all the babies at
Radjagriha, was reborn as Rakshasi, and gave
birth to 500 children, one of which she was to
devour every day. However, she was
converted by Sakyamuni Buddha, she entered
a convent and became a protectress of
Buddhism. Her image is to be seen in all
nunneriesTieng Phan goi la Ha Le e, la
ngi an ba the an het con nt trong thanh
Vng Xa, a tai sanh lam N La Sat, va
sanh ra 500 con, roi sau o ba tuan t moi
ngay an moi a. Tuy nhien sau nay ba quy-
y vi c Phat va ac lc ho tr ch Tang Ni
cung nh t chung, nhat la nhng ngi an

ba trong thi ky sanh e. Ngi ta thng
thay hnh cua ba trong cac ni vien.
3) According to other Buddhist legends, while
the Buddha was preaching in Rajagrha, there
was a corceress who had given birth to many
children. While she loved and cared for her
own children without exception, she had an
inborn weird fondness for devouring up those
belonging to others. Hence she was called by
everybody as the Mother of Ghost Kids.
The Buddha intended to convert Hariti. He
sent a Bhiksu to her house to take away her
beloved young son named Bangalo while she
was away. When she found out that she had
lost her son, she cried all day. Some people
suggested that she should seek help from the
Buddha. She then came to the Buddha for
help. The Buddha asked Hariti, Since you
love your son as much as your own life, you
should know that all the parents in this world
do likewise. They also love their own
children. You felt so grief-stricken when you
lost your beloved son. Have you ever thought
about those parents whose children were
stolen and devoured by you? Hariti finally
came to realize the wrong of her evil actions.
She deeply repented her sins and vowed to
start anew and become the protectress of all
children in the world. The Buddha then return
her beloved son to her. This was one of the
many ways with which the Buddha converted
humanityTheo truyen thuyet khac cua Phat
giao, trong khi c Phat ang thuyet phap
trong thanh Vng Xa, co mot mu phu thuy,
t mnh sanh ra nhieu con, a nao cung c Quyen Tha.
ba thng yeu cham soc het mc, nhng mu 1) To harm oneself and harm others: T hai
lai co mot quai tat bam sinh la thch an tht
tre con cua ngi khac, v vay ngi ta goi 2) To harm oneself is to harm others: T hai
mu la Mau T Quy. c Phat muon cu o mnh cung la hai ngi.
mu nen trc o, Ngai cho mot Ty kheo tha
luc mu ra ngoai, en om trom be Tan Ca La
ma mu rat yeu thch. Mat con, mu ta than
khoc ca ngay, co ngi khuyen mu nen en
nh c Phat giup. Sau o mu en gap c
Phat xin giup . c Phat hoi mu: Ngi
yeu con nh mang song cua mnh, cha me
trong thien ha eu nh vay ca, ai cung yeu
thng con cai cua mnh. Ngi mat con th
2065
au buon, vay khi ngi trom an con cua
ngi khac, sao khong at mnh vao a v
cua cha me b mat con e suy ngh? Cuoi
cung Mau T Quy nhan thay toi loi oc ac
cua mnh, nen sam hoi thong thiet trc c
Phat, phat nguyen sa mnh, lam ngi bao
ve tre con trong thien ha. c Phat ben tra
lai a con than yeu cho ba. ay la mot trong
nhng cach ma Phat dung e te o chung
sanh.
** See Twenty devas.
Harivarman (skt): Bat MaHa Ly Bat MaS
T Tru hay S T KhaiName of the founder of
the Satyasiddhi Sect to whom the Satyasiddhi
sastra is ascribed. A Buddhist scholar in cental
India in the 4th century (about 900 years after the
Buddhas Nirvana), author of Satyasiddhi-sastra in
which he developed the notion of emptiness,
which later became the guide doctrine or basis for
the Chinese Satyasiddhi. The Satyasiddhi-sastra
was first translated into Chinese by Kumarajiva
(407-418)Ten cua Luan Chu tong Thanh Thc
Luan, cha e cua thuyet Thanh Thc Luan. Con
c goi la T Le Bat Ma, hay Ha ly bat ma, mot
Phat t uyen bac mien trung An vao the ky th 4
sau Tay lch, ngi a soan ra bo Satyasiddhi
(Thanh That Luan), trong o ong a phat trien y
niem h khong, ma ve sau nay a bien thanh van
ban ch nam cho trng phai Thanh That Tong
Trung Quoc. Thanh That Luan c dch sang
Hoa ng au tien bi ngai Cu Ma La Thap (407-
418)See Satyasiddhi sastra and Satyasiddhi
school.
Harm oneself and harm others: T Quyen
mnh va hai ngi.
Harm (v) secretly: Am hai.
Harman-saranam-gacchami (skt): Quy Y
PhapTo take refuge in the Dharma or to take
refuge in the Dharma and receiving the law
Quy-y tho phap hay ve nng vi Phat Phap.
Harmful (a): Tai hai.
Harmful actions: Ac nghiep.

Harming: Vihimsa (skt)To want to harm other
peopleHai hay muon lam ton hai aiSee Fifty-
one Dharmas interactive with the Mind.
Harmless (a): Hien hoa.
Harmlessness (n): Ahimsa (skt)Bat haiNot
injuryDoing harm to none.
Harmonious (a): Hoa hp.
Harmonious and elegant sounds: Hoa nha
am.
Harmonious fusion between Vairocana
Buddha and Dharma: The harmonious fusion
of the preceding two, which constitutes total
reality as experienced by the enlightenedS
hoa hp gia Phat Ty Lo Gia Na va Phap (hai
yeu to tren) tao thanh toan bo thc tai nh nhng
bac giac ngo kinh nghiemSee Triratna (IV)(A).
Harmonious voice: Hoa thch am, mot trong
tam am thanh cua PhatHarmonious voice, one
of the eight tones of a Buddhas voiceSee Eight
tones of a Buddhas voice.
Harmonium (n): an phong cam.
Harmonize (v): Dung hoaTo regulateBe of
one mind.
Harmonize and unify with all spiritual
friends: Vi tat ca thien hu tri thc hoa hiep
khong hai, t biet tho kySee Ten ways of
receiving the prediction of Budhahood (A).
Harmony (n): ong ieuHai hoaHarmony
will cause happiness, on the contrary, disharmony
will cause sufferings and afflictions. According to
Prof. Junjiro Takakusu in The Essentials of
Buddhist Philosophy, there are ten reasons that all
things in the real world ought to have harmony
among themselvesS hai hoa se a en hanh
phuc, ngc lai khong hai hoa hay khong ong
ieu se a en kho au phien nao. Theo Giao S
Junjiro Takakusu trong Cng Yeu Triet Hoc Phat
Giao, co mi ly do khien van hu hoa ieu trong
phap gii duyen khi. **See Double harmony or
unity in both doctrine and practice and Ten
reasons that all things in the real world ought to
have harmony among themselves.
Harmony of body and mind: Than tam hoa
hp.
Harmony of mouths: Khau hoa.
2066
Harmony with truth: Arhat (skt)ng Chan
A worthy true one who is in harmony with truth
A La Han, bac chanh chan xng ang c s
cung dng cua ngi va tri.
Harness:
(n): S kem che.
(v): ong yen cng.
Harsavardhana (skt): Hat Li Sa Phat an
NaKing of Kanyakubja, protector of Buddhism
about 625 A.D. Vua x Kanyakubja, v ho phap
Phat giao vao khoang nhng nam 625 sau Tay
Lch.
Harsh (a): Hung d.
Harsh speech: Pharusavaca (p)Noi li hung
acLi noi tho lo coc canNoi li hung d
Harsh words include insult, abuse, ridicule,
sarcasm, and so on. Sometimes harsh words can
be said with a smile, as when we innocently
pretend what we have said wont hurt other
people. Devout Buddhists should never use harsh
words because harsh words hurt othersLi tho
ac bao gom nhuc ma, mang chi, nhao bang va
biem nhe, van van. Co luc chung ta noi nhng li
o vi nu ci tren moi ma chung ta lai gia bo
cho rang li chung ta ang thot ra khong co g ton
hai en ai. Phat t thuan thanh ng bao gi dung
li tho ac v nhng li o lam ton hai en ngi.
(A) According to The Buddha and His Teaching,
written by Most Venerable Narada, there are
three conditions that are necessary to
complete the evil of harsh speechTheo Hoa
Thng Narada trong c Phat va Phat Phap,
co ba ieu kien can thiet e thanh lap nghiep
noi li tho lo:
1) A person to be abused: Mot ngi khac e
cho ta noi li tho lo.
2) Angry thought: T tng san han.
3) The actual abuse: Thot ra li tho lo.
(B) The inevitable consequences of harsh
speechNhng hau qua khong tranh khoi
cua s noi li tho lo coc can:
1) Being detested by others though absolutely
harmless: Khong lam g hai ai cung b ho
ghet bo.
2) Having a harsh voice: Tieng noi khan khan,
ch khong trong treo.

(C) A story on harsh words: Mot cau chuyen ve
noi li noi tho loOne day, an angry man
with a bad temper went to see the Buddha.
The man used harsh words to abuse the
Buddha. The Buddha listened to him patiently
and quietly, and did not say anything as the
man spoke. The angry man finally stopped
speaking. Only then did the Buddha ask him,
If someone wants to give you something, but
you dont want to accept it, to whom does the
gift belong? Of course it belongs to the
person who tried to give it away in the first
place, the man answered. Likewise it is
with your abuse, said the Buddha. I do not
wish to accept it, and so it belongs to you.
You should have to keep this gift of harsh
words and abuse for yourself. And I am afraid
that in the end you will have to suffer it, for a
bad man who abuses a good man can only
bring suffering on himself. It is as if a man
wanted to dirty the sky by spitting at it. His
spittle can never make the sky dirty, it would
only fall onto his own face and make it dirty
instead. The man listened to the Buddha and
felt ashamed. He asked the Buddha to forgive
him and became one of his followers. The
Buddha the said, Only kind words and
reasoning can influence and transform
others. Sincere Buddhist should avoid using
harsh words in speechMot ngay no, co mot
ngi gian d vi sac mat hung tn en gap Hassock (n): Goi dung e quy.
c Phat. Ngi ay noi nhng li noi coc can
tho lo vi Phat. c Phat lang nghe mot cach
than nhien, va khong noi mot li nao. Cuoi
cung khi ngi ay ngng noi, c Phat ben
hoi: Neu co ai o em mot vat g en cho
ong ma ong khong nhan, th vat ay thuoc ve
ai? Ngi ay tra li : D nhien la vat ay van
thuoc ve ngi hoi au muon cho. c Phat
ben noi tiep: Cung nh vay vi nhng li
ma ong va noi ban nay, ta khong muon
nhan, vay chung van thuoc ve ong. Ong phai
t gi lay chung. Ta e rang cuoi cung roi ong
se ganh lay kho au phien nao, v ke ac thoa
ma ngi hien ch mang lay kho au cho
chnh mnh ma thoi. Cung nh mot ngi
muon lam o nhiem bau tri bang cach phung
nc mieng len tri. Nc mieng cua ngi
2067
ay chang bao gi co the lam o nhiem c
bau tri, ma ngc lai no se ri xuong ngay
tren mat cua chnh ngi o vay. Nghe li
Phat noi xong, ngi o cam thay xau ho,
ben xin Phat tha th va nhan lam e t. c
Phat noi: Ch co ai ng va s ly luan hp ly
mi co the lam anh hng va chuyen hoa
c ngi khac ma thoi. Phat t chan thuan
nen co tranh noi li tho lo.
Harsh words: Li tho acSee Harsh speech.
Harvest (v): Gat haiTo reap.
Has done an injury to someone who is dear
and pleasant to me: Ngi ay a lam hai ngi
toi thng menSee Nine causes of malice.
Has done an injury to someone who is
hateful and unpleasant to me: Ngi ay a
lam hai ngi toi khong thng khong thchSee
Nine causes of malice.
Hasara (skt): Hac Tat LaAccording to Eitel in
The Dictionary of Chinese-English Buddhist
Terms, Hasara is the second capital of Tsaukuta,
perhaps modern Assaia Hazareh, between
Ghuznee and Kandahar in AfghanistanTheo
Eitel trong Trung Anh Phat Hoc T ien, Hac Tat
La la ten cua thu phu th nh cua Tsaukuta, co le
bay gi la Assaia Hazareh, nam gia Ghuznee va
Kandahar thuoc A Phu Han.
Hasedera (jap): Chua Trng Coc (Nhat Ban).
Hassen (jap): S Phap Toan (Nhat Ban).
Hassu (jap): Phap tA Japanese term for
dharma-successor, or recognized spiritual
successor of a Zen master. Such a person must
first receive Inka-Shomei, official recognition of
having attained awakening (Kensho or Satori).
This designation is important in Zen, which sees
itself as maintaining a mind-to-mind transmission
that is indenpendent of doctrines and scriptures.
The conferral of succession is a certification that
the student has fully grasped the essence of the
teaching and is thus empowered to pass it on to
othersT ng Nhat Ban dung e ch Phap t
(ngi ke tha Phap), hay v ke tha tam linh
cua mot Thien s c cong nhan. Mot v nh
vay trc het phai c cong nhan la a at c
giac ngo. S truyen tha nay rat quan trong trong
nha Thien, no c xem nh la s duy tr tam

truyen tam, khong dnh lu g ti giao ly hay kinh
ien (giao ngoai biet truyen). S ban truyen ngoi
v Phap t nay la viec chng nhan v thien sinh a
hoan toan nam bat c het phan tinh tuy cua
giao phap va a co c ay u kha nang truyen tanh san hanIll-willSee Sau Loai Tam Tanh.
giao phap ay lai cho ngi khac.
Hasta (skt):
1) T Tc aCanh tay hay ban tayAn
armA hand.
2) ChanName of one of the twenty eight
constellationsSee Twenty
constellations.
Haste makes waste: Muon nhanh ch la lang ph
ma thoi ch khong ti au ca (duc toc bat at)
The desire to speed up causes failure to reach
destination.
Hastigarta (skt): Tng oa KhanhElephants
hole, i.e. the hollow formed by the elephants fall,
when Sakyamuni flung aside a dead elephant put
in his path by DevadattaCai ho tao nen khi con
voi te xuong at, y noi khi c Phat Thch Ca
nem con voi chet ma e Ba at a a bo gia
ng e can loi Phat, cho o tao ra mot lo ln
goi la Tng oa Khanh.
Hat with the shape of Water character:
Thuy QuanA monks hat shaped like the
character Water in frontCai mu cua Tang co
hnh giong nh ch Thuy pha trc.
Hate (n & v): Nhue Ket hay s hn gian.
1) Hatred: S ghet.
2) (v): Thu ghetAngerIreBuddha taught:
When you hate others, you yourself become
unhappy. But when you love others, everyone
is happy. In order to eliminate hate, you
should meditate on loving-kindness, pity and
compassionc Phat day: Khi ban ghet
ai, ban se khong co hanh phuc. Nhng ngc
lai khi ban thng ngi khac, moi ngi eu
co hanh phuc. e triet tieu s thu ghet, ban
nen thien quan ve long t bi.
** See Seven emotions, Nine bonds that bind
men to mortality, and Ten kinds of wrong
views.
Hate and affection: Oan than (s oan ghet va
s yeu thng la hai thai cc oi nghch nhau).
Hate and detest: Nao han.
Hateful (a): Ghen ghet.
2068
Hateful bandits and thieves: Rebellion,
invasion and robbersNan giac cpSee
Seven calamities (A).
Hateful temperament: Dosacarita (p)Bam
Hatred: Doso (p)Krodha or Pratigha or Dvesa
(skt)Dvesa (skt)Hat La aGrievanceIll-
willResentmentAc yHan thuSan Han.
(I) The meanings of dosaNgha cua san han:
1) Doso (p)Anger, ire, wrath, resentment, one
eight of the six fundamental klesas or one of the
three poisons (passion, anger, and
ignorance)Can ban phien nao San Khue
hay s nong nay, mot trong tam oc (tham,
san, si)See Seventy-five dharmas of the
Abhidharma Kosa.
2) Upanaha (skt)HanHatred happens when
one represses the emotional feelings deep
insideHan xay ra khi chung ta e nen s
cam xuc gian vao sau ben trongSee Fifty-
one Dharmas interactive with the Mind.
3) Vyapada (p)San hanIll-willSee Five
hindrances (A), and Five hindrances to
spiritual progress.
(II) Conditions necessary to form dosaieu
kien tao nen san han: According to Most
Venerable Narada in The Buddha and His
Teaching, there are two conditions that are
necessary to complete the evil of ill-will
Theo Hoa Thng Narada trong c Phat va
Phat Phap, co hai ieu kien can thiet e
thanh lap nghiep san han:
1) Another person: Mot ngi khac.
2) The thought of doing harm: T tng muon
tao phien nao cho ngi o.
(III) Characteristics of hatredac tanh cua han
thu:
1) Doso, the second unwholesome root,
comprises all kinds and degrees of aversion,
ill-will, anger, irritation, annoyance, and
animosity. Its characteristic is ferosity. Its
function is to spread, or burn up its own
support, i.e. the mind and body in which it
arises. It is manifested as persecuting, and its
proximate cause is a ground for annoyance:
Tanh cua tam s nay la ghet hay khong a
nhng canh trai nghch. Nghiep dung cua no
la t banh trng va ot chay than tam cua

chnh noSee Six defiled things and
Fourteen unwholesome factors.
2) Ill-will or hatred is one of the three poisons in
Buddhism (greed, anger, ignorance)One of
the three fires which burn in the mind until
allowed to die for fuellingAnger 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: San han la
mot trong tam oc, hay mot trong ba ngon la
ang ot chay tam. 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
long t bi trong tam: Anger.
3) According to Buddhist psychology, the mental
factor of aversion is always linked to the
experience of pain. One may be greedy and
happy, but never angry and happy at the same
time. Anyone who cultures hatred, anger,
malice, nurses revenge or keeps alive a
grudge is bound to experience much suffering
for he has laid hold a very potent source of it.
Those who exercise their hatred on others as
in killing, torturing or maiming may expect
birth in a state, compared in the scriptural
simile to a pitfull of glowing situations, where
they will experience feelings which are
exclusively painful, sharp, severe. Only in
such an environment will they be able to
experience all the misery which they, by their
own cruelty to others, have brought upon
themselves: Theo tam ly hoc Phat giao, yeu
to tam thc ve san han luon noi ket vi kinh
nghiem kho au. Ngi ta co the tham va lac
cung mot luc, nhng khong the nao va san
han ma lai va vui ve cung mot luc c. Bat
ky ai vun xi oan ghet, san han, gian d, tnh
ac nuoi dng s tra thu hay bao ton long
cam gian eu b troi buoc vao kinh nghiem
kho au nh the, v ngi ay a chap chat
vao mot nguon coi rat manh cua kho au.
Nhng ai gieo han thu cho ngi khac nh
giet choc hay hanh ha hay cat xeo than the,
co the se tai sanh vao nhng canh gii ni ma
ho phai cam tho nhng kinh nghiem cc ky
au n, nhc nhoi, khac nghiet. Ch trong
nhng hoan canh nh the ho mi co the kinh
2069
nghiem nhng noi khon kho ma do s bat
thien cua chnh ho, ho a t em en cho
chnh ho.
(IV) Consequences of hatredHau qua cua san
han:
1) San han la nguyen nhan chnh cua kho au
va a nguc: The anger or dosa is the root of
suffering and the rebirth in hell.
2) According to Most Venerable Narada in The
Buddha and His Teachings, these are the
inevitable consequences of ill-willTheo
Hoa Thng Narada trong c Phat va Phat
Phap, ay la nhng hau qua tat yeu cua s
san han:
i) Ugliness: Ugly bodyThan hnh xau xa.
ii) Manifold diseases: C the benh hoan.
iii) Detestable nature: Bam tanh kho thng.
(V) To repent the mind of hatred and anger: Sam
Hoi Tam San HanSee Repent three karmas
(3).
(VI) The Buddhas teachings of HatredNhng
li Phat day ve Han Thu:
1) The Buddha always reminded his disciples:
Hatreds do not cease hatred; by love alone
do they cease. The Buddha continued to
remind: The more evil that comes to me, the
more good will radiate from me, for I always
return good for evil. Some people believe
that its not practical to return good for evil
and they believe that return swords for
swords. Yes, its easy to think and to do
about return sword for sword, but in doing
that we might get caught in the quagmire of
troubles. Its extremely difficult by returning
good for evil. Its extremely difficult to smile
with the person who just raised his hand to
beat us, but we are the Buddhas disciples,
we must listen to his teaching, we must return
good for evil at all times, in all places and
circumstancesc Phat thng luon nhac
nh chung e t rang: Han thu khong the
cham dt bang han thu, ch co tnh thng
mi cham dt c han thu ma thoi. Ngai
cung nhac tiep: Cang gap nhieu oan trai,
Nh Lai cang hanh thien v Nh Lai ch lay
an tra oan ma thoi. Co ngi tin rang lay
an tra oan la viec lam khong thc te va ho
tin rang ao kiem phai c tra bang ao

kiem. Vang, lay ao kiem tra ao kiem
qua la de ngh va de lam, nhng rat co the
lam nh vay chung ta se b sa lay trong kho
khan trac tr. That la kho khan khi phai lay
an tra oan. That la kho khan khi phai mm
ci vi ke va mi vung tay anh mnh,
nhng ngi con Phat phai lang nghe li Phat
day, phai lay an tra oan trong moi thi, moi
luc, moi hoan canh.
2) The Buddha taught: Bandits who steal merits
are of no comparison to hatred and anger.
Because when hatred and anger arise,
inevitable innumerable karma will be
created. Immediately thereafter, hundreds
and thousands of obstructions will appear,
masking the proper teachings
enlightenment, burying and dimming the
Buddha Nature. Therefore, A thought of
hatred and anger had just barely risen, ten
thousands of karmic doors will open
immediately. It is to say with just one thought
of hatred, one must endure all such
obstructions and obstacles: c Phat day:
Giac cp cong c, khong g hn san han.
V khi tam san han noi len th chung sanh lap
tc tao nghiep, va do o ma muon ngan
chng ngai lap tc hien ra, ngan che Thanh
ao, lap m Phat tanh. Cho nen noi Nht
niem san tam khi, ba van chng mon khai,
ngha la ch v mot niem gian tc ma phai
lanh chu bao nhieu chng nan
3) He abused me, he beat me, he defeated me,
he robbed me. Hatred will never leave those
who dwell on such thoughts: Ngi kia lang
ma toi, anh ap toi, pha hai toi, va cp
oat cua toi. Ai con om ap tam niem ay, th
s oan han khong the nao dt het
(Dharmapada 3).
4) He abused me, he hit me, he defeated me,
he robbed me. Hatred will leave those who
do not harbor such thoughts: Ngi kia lang
ma toi, anh ap toi, pha hai toi, va cp
oat cua toi. Ai bo c tam niem ay, th s
oan gian t nhien san bang(Dharmapada
4).
5) In this world, hatred never destroys
(eliminates) hatred, only love does. This is an
eternal law: the gian nay, chang phai han
2070
thu tr c han thu, ch co t bi mi tr c
han thu. o la nh luat cua ngan xa
(Dharmapada 5).
6) One should give up anger; one should
abandon pride. One should overcome all
fetters. No suffering befall him who calls
nothing his own: Xa bo long gian d, tr diet
tanh kieu cang, giai thoat moi rang buoc,
khong chap trc danh sac; ngi khong co
mot vat chi ay, s kho chang con theo doi
c(Dharmapada 221).
7) He who controls his anger which arises as a
rolling chariot. He is a true charioteer. Other
people are only holding the rein: Ngi nao
ngan c cn gian d noi len nh dng c
of chiec xe ang chay manh, mi la ke che ng
gioi, ngoai ra ch la ke cam cng h ma
thoi(Dharmapada 222).
8) Conquer anger by love; conquer evil by good;
conquer stingy by giving; conquer the liar by
truth: Lay t bi thang nong gian, lay hien
lanh thang hung d, lay bo th thang xan
tham, lay chn that thang ngoa nguy
(Dharmapada 223).
9) One should guard against the bodily anger, or
physical action, and should control the body.
One should give up evil conduct of the body.
One should be of good bodily conduct: Gn
gi than ng nong gian, ieu phuc than hanh
ong, xa la than lam ac, dung than tu hanh
lanh(Dharmapada 231).
10) One should guard against the anger of the
tongue; one should control the tongue. One
should give up evil conduct in speech. One
should be of good conduct in speech: Gn gi
li noi ng nong gian, ieu phuc li noi
chanh chn, xa la li noi tho ac, dung li noi
tu hanh(Dharmapada 232).
11) One should guard against the anger of the
mind; one should control the mind. One
should give up evil conduct of the mind. One
should practice virtue with the mind: Gn gi
y ng nong gian, ieu phuc y tinh thuan, xa
la y hung ac, dung y e tu chan
(Dharmapada 233).
** See Eight wrong perceptions of thought, and
Fifty-two mental states.
 2071

Hatred and Animosity: San han va thu ch Phc Chau. After that, patriarch Nguyen Thieu
In the Dharmapada Sutra, the Buddha makes it moved to stay at Ha Trung temple. Ha Trung
very clear that with a heart filled with hatred and temple fell into deteriorations in the years of the
animosity, a man cannot understand and speak late 18th century. Then it was restored under the
well. A man who nurtures displeasure and reign of the Nguyen Dynasty. Now the temple
animosity cannot appease his hatred. Only with a name is Pho Thanh. It is said that the great bell of
mind delighted in harmlessness and with loving the temple formerly belonged to Pho Thanh
kindness towards all creatures in him hatred temple at Ngan ien village, Gia nh district,
cannot be foundTrong Kinh Phap Cu c Phat Thuan An province. It was cast in 1762 for an
tuyen bo rat ro rang rang mot tam ay nhng san unknown reason, the bell has been a ritual
han va thu ch khong the hieu mot cach tot ep, instruments of Ha trung Temple for the last 100
khong the noi mot cach tot ep. Mot ngi om ap years. As a result, instead of keeping its old name,
nuoi dng s bat man va uat han se khong lam people of later generations renamed the temple
du bt han thu cua mnh. Ch vi tam bat hai va Pho Thanh after the name given on the bellTen
long t man oi vi chung sanh moi loai mi co cua mot ngoi chua co Hue, Trung Viet. Chua
the cham dt c han thu. toa lac tai xa Vinh Ha, quan Phu Vang. Nam
Hatred is a bar to meditation: nh Chng 1677, sau khi khai sn Thap Thap Di a Qui
This is one of the five hindrances which the Nhn, To Nguyen Thieu ghe lai Hue va c
Buddha mentioned in the Lotus SutraThu han lenh chua tr ve Trung Quoc e thnh them danh
la mot chng ngai cho thien nh. ay la mot Tang va phap kh. Trong so phap kh co tng Bo
trong nam chng ngai ma c Phat a noi ti Tat Quan Am, c ln hn ngi that. To muon
trong Kinh Phap HoaSee Five hindrances (I). a tng nay len kinh o Hue, nhng khi thuyen
ch ngang qua xa Ha Trung th b mac can ma
Hatred and jealousy: Tang k (ganh ghet va o
khong cach g ay noi. To ngh la do c duyen
k).
nen thnh tng vao th tai chua lang Ha Trung
Hatred of labor: Lao OanThe annoyance of
e th. T o chua lang Ha Trung tr thanh danh
labour, or trouble, or the passions, or demons
lam quoc t di thi chua Nguyen Phc Chau.
Noi oan han cua lao nhoc, hay lao nhoc va oan
Sau o, To Nguyen Thieu phung menh chua ve
han eu la nhng ten khac cua phien nao.
tru tr chua Ha Trung. Roi trai qua nhng nam
Ha Trung Temple: Chua Ha TrungName of cuoi the ky th 18, chua a b h hong tieu ieu.
an ancient temple in Hue, Central Vietnam. The Di trieu nha Nguyen, chua a c trung tu.
temple is located in Vinh Ha village, Phu Vang Hien nay chua c mang ten Pho Thanh. Ngi
district. In 1677, after building Thap Thap Di a ta ke rang chiec ai hong chung cua chua von la
in Qui Nhn, Patriarch Nguyen Thieu came to chuong cua chua Pho Thanh ben lang Ngan ien,
Hue and obeyed the order of the Lord, he huyen Gia nh, Phu Thuan An, uc nam 1762,
travelled back to Kuang-Chou to invite more khong ro c duyen nao ma tr thanh phap kh cua
celebrated Chinese monks and obtain more ritual chua Ha Trung tren 100 nam qua. V vay thay v
instruments. Among these ritual instruments, there gi ten Ha Trung th ngi cua nhng the he sau
was a stone statue of Avalokitesvara Bodhisattva, nay lai oi ten chua la Pho Thanh, ten c khac
bigger than life size, which sat on a lotus pedestal tren chuong.
also made of stone. The statue should have been
Hatsu-u (jap): Patra (skt)BowlBat.
bound for Hue Citadel, however, when passing by
Haughty (a): Kieu ngaoArrogantProud.
Ha Trung village, the shp got stuck and no efforts
could free it. The Patriarch was convinced that Haughtiness (n): Abhimana (skt)S kieu
this was a token of destiny. Thus, the patriarch ngaoS lo bchTang thng manHigh
decided to fix the statue in the village temple for opinion of ones selfSelf conceitHaughtiness
worship. Since then, the village temple became a means false arrogance, thinking oneself correct in
national temple during the reign of Lord Nguyen spite of ones wrong conduct, thinking oneself is
good in spite of ones very bad in reality.

Haughtiness also means arrogance and conceit
due to ones illusion of having completely
understood what one has hardly comprehended at
allS kieu ngao ngha la s kieu cang sai lam,
ngh rang mnh ung du mnh sai trai, ngh rang
mnh gioi du tren thc te mnh d te. Kieu man
cung co ngha la t phu do cai ao tng cho rang
mnh thong hieu nhng g ngi khac kho ma
hieu cSee Man and Tang Thng Man.
Haughtiness of mind: Cita-samunnati (skt)
Tam kieu man.
Haunt (v): AmTo obsess.
Haunting the streets at unfitting time: Du
hanh ng pho phi thiSee Six ways of
wasting ones property.
Have (v): Co.
Have ability to observe adaptive skill in
knowledge and meaning: ong ch Nh Lai
trong tr thien xao, ngha thien xao hay kheo quan
satSee Ten kinds of truth seal.
Have affairs: Hu s.
Have already transcended all worlds and
have no attachments to anything: Yet
Bodhisattvas do not abandon efforts to liberate
sentient beingsa en b ngan, khong con chap
trc the gian phap, ma cung chang bo hanh cu
o chung sanhSee Ten kinds of way of
adornment of Great Enlightening Beings.
Have attainment: Chng ac.
Have aversion to Enlightening Beings: Hiem
han ch Bo TatHaving aversion to Enlightening
Beings, one of the ten things that Bodhisattvas
should avoidSee Ten things that cause
enlightening beings to regress from the Buddha
teachings.
Have a bad name: Mang TiengTieng xau
To suffer a bad reputation.
Have the Buddha-nature: Cot Phat (co Phat
tnh).
Have no chance to attain enlightenment:
Khong co c hoi at c giac ngo.
Have complete faith in the guidance of all Have high education, but never willing to
Buddhas: Ni tat ca Phat giao, mot be tham practice and cultivate: Hang ngi hoc rong
tnSee Ten ways of receiving the prediction of nghe nhieu, ma lai khong bao gi biet y theo cac
Buddhahood (A).
Have no conscience: Vo lng tam. See Two groups of good and evil people (B).
2072
Have consideration: Knh neTo have regard
forReverence.
Have desires, errors, and doubts wiped off
by the Buddha: a hoan toan dt sach nhng
nghi hoac oi vi PhatSee Ten Characteristics
of Sravakas in the Gandavyuha Assembly.
Have difficulty in coping with a situation:
Gap kho khan thch ng vi hoan canh.
Have entered into the essence of things: a
tham nhap yeu tanh cua ch phapSee Ten
Characteristics of Sravakas in the Gandavyuha
Assembly.
Have extremely profound inner
understanding: Noi tr giai tham thamSee
Ten ways of receiving the prediction of
Buddhahood (B).
Have faith at all times: Luon tin tng.
Have faith and confidence in: ConfideTo
trustTn nhiem.
Have female slaves: To have maidservant. This
is one of the eight things that monks and nuns are
not allowed to possessGi no le n hay mn
ay t n, mot trong tam th ma ch Tang Ni
khong c s huSee Eight impure things.
Have forever cut off opinions and passions:
Dwelling in the state of freedom from conflict,
same as the Buddhasong ch Nh Lai tuyet
han hai hanh, tru phap vo tranhSee Ten kinds
of truth seal.
Have form: Satta (skt)Hu TngExist
markRealnessBeingThe fact of being
Whatever has form, whether ideal or realCo
hnh tng hay bat c th g co hnh tng (trong
Kinh Kim Cang co noi: Pham cac loai hu tng
eu la h vong).
Have a good grasp of worldly affairs: Quan
xuyen.
Have gotten the way of doing something:
ac phap.
Have a great influence on someone: Co anh
hng ln en ai.
ieu a nghe hoc o ma tu sa va thc hanh

Have human and celestial retinues but We have no right to take what is not given:
never for a moment leave meditation: Chung ta khong co quyen lay nhng g ngi ta
Though they have human and celestial retinues
surrounding them, hundreds and thousands of
concubines and troupes of singers and dancers,
Bodhisattvas never for a moment leave
meditation, liberation, and concentrationDau co
quyen thuoc nhn thien vay quanh, tram ngan the
n ca mua hau ha, ma cha tng tam bo thien
nh, giai thoat, va cac tam muoiSee Ten kinds
of way of adornment of Great Enlightening
Beings.
Have improper belief: Me tn ta ao.
Have influence on something: Co anh hng
ti viec g.
Have an inner perception of the universe:
Co mot nhan thc t noi ve vu truSee Ten to follow his advice: Not to do evil, to do good,
vows of a Bodhisattva.
Have an insight into the limit of reality: a
soi to gii han cua thc taiSee Ten
Characteristics of Sravakas in the Gandavyuha
Assembly.
Have male slaves: To have manservant. This is
one of the eight things that monks and nuns are
not allowed to possessGi no le nam hay mn
ay t nam, mot trong tam th ma ch Tang Ni
khong c s huSee Eight impure things.
Have to meet the hateful: Oan tang hoi (phai
gap ngi mnh oan ghet).
Have a mind of mercy, compassion, and
filial piety: Co tam t bi va long hieu thuan.
Have a mind to: To resolve onPhat y.
Have a nature: Have the Bodhi-mindHu
TnhTo be a Buddhist, have the bodhi mind, in
contrast with the absence of the mind, i.e. the
ichanti or unconvertedLa Phat t, co tam Bo
e, oi lai vi vo tnh hay xien e.
Have no fighting spirit: An phan thu thng
To seek contentment in ordinarinessTo know
ones place.
Have no more to say: Can li.
Have no place in: Khong co cho ng (trong).
Have a plough in yoke: at cay vao ach.
Have no relevance to: Khong thch nghi (vi).
Have no right: Khong co quyen.
2073
khong cho.
Have (v) one's revenge: Be revenged
Revenge oneselfReturn evil for evilGive
someone tit for tatBao cu.
Have particular qualities: Co biet tng.
Have passed the marriageable age: L thi.
Have a passion for: am meTo indulgeTo
have a great desire for.
Have a rebirth in the Pure Land: Gaining
rebirth to the PurelandVang Sanh Tnh o
See Gaining rebirth to the Pure Land.
Have regard and consideration for: Ton
trongTo honourHonourableRespect and
honoured. The best way to respect the Buddha is
and to purify ones mind.Ton quy va knh
trong. Cach tot nht e ton trong Phat la lam theo
li Phat day: Khong lam cac ieu ac, lam cac
ieu lanh, va gi cho tam y thanh sach.
Have the right: Co quyen.
Have the same roots of goodness equal in all
Buddhas of past, present and future: ong
thien can bnh ang vi tam the ch PhatSee
Ten kinds of truth seal.
Have a share: D phanTo participate in.
Have someone arrested: Khien cho ai b bat.
Have something rebuilt: Cho trung tu lai cai g
(chua vien).
Have taken a thing into one's head: Hold on
blindlyChap me.
Have thoughts: Hu Tng (co duc tng)To
have thought of desires. All sentient beings have
thought and desires, except those in the
Thoughtless Heaven and Neither-Perception-
Nor-Non-Perception.Tat ca chung sanh eu co
duc tng, ngoai tr chung sanh trong Vo Tng
Thien: va Phi Tng Phi Phi Tng X.
Have thought arise: Cetana or Cittotpada
(skt)Tac y.
Have thought or idea: Hu TngHave
form.
Have unwavering faith: Have firm
confidenceCo long tnh tn bat ong.

Have a well deserved reputation: Danh bat h
truyen.
Have the wisdom and knowledge of the
Buddhas of past, future and present,
definitively, without duality: One of the ten
kinds of mastery of nondual action of all
BuddhasCh Phat eu biet tam the tat ca sat na
la mot sat na, quyet nh khong haiSee Ten
kinds of mastery of nondual action of all Buddhas.
Have worldly entertainments: Enjoy worldly
pleasuresGet worldly amusementsHng thu
duc lac tran the.
Having a beginning and an end: Co trc co
sau (Hu thuy hu chung)Completed.
Having eyes but seeing not: Co mat nh mu
(Hu nhan nhi hat).
Having a mind to save all creatures: Phat
Tam Cu o Het Thay Chung SanhSee Four
dharmas (IV).
Having no peace: Chang an on.
Having no reliance: Khong cho ta.
Having no signs: Signlessness, one of the three
emancipationsVo tng giai thoat, mot trong ba
loai giai thoatSee Animita and Three objects of
meditation that lead toward liberation.
Having Zen and having Pureland: Hu Thien
Hu Tnh oSee Four clarifications to make
comparisons (II).
Having Zen but not having Pureland: Hu
Thien Vo Tnh oSee Four clarifications to
make comparisons (II).
Haya (skt): Ha DaSanskrit name for the horse-
head form of Kuan-YinTen tieng Phan cua Ma
au Quan Am.
Hayagriva (p): Ha Da Yet Li BaHa Da Hot Hayagriva dharma-forming and Dharma-
Li PhatMa au Minh VngMa au Quan Platform Sutra: Ha Da Yet Li Ba Tng
AmThe horse-head Dharmapala.
1) A Sanskrit term for Horse Neck Ming-
Wang, a form of Visnu. Wrathful meditation
deity or protector deity. He is generally
depicted red in color and with a horses head.
He is an important figure in the tantric system
of the Nyingmapa order of Tibetan Buddhism,
in which he is considered to be a wrathful
manifestation of Kuan-Yin or Visnu. He
belongs to the Padma family. He is a
2074
protector of Seraje college and is also found
alongside Acala as a protector in Tibetan
temples. In Japan he is believed to be a
protector of horses and other animalsT
Bac Phan ch Co Nga, co ngha la Ma
au Minh Vng hay Minh Vng Co Nga.
Ha da Yet Lat Phat, ve gian d cua mot v
than thien nh hay v than bao ho. Ngi ta
thng ve v than nay vi mau o, au nga,
mnh ngi. V than nay la mot nhan vat quan
trong trong he thong mat giao cua trng
phai Nyingmapa thuoc Phat giao Tay Tang.
V than nay hien lo ve gian d di mot hnh
thc cua Than Visnu hay Quan Am, thuoc ho
Padma. Ben Tay Tang, v than nay bao ve
trng ai hoc Seraje va cung tm thay ben
canh Acala nh la v than bao ho trong cac t
vien Tay Tang. Tai Nhat th ngi ta tin rang
ngai bao ho cho loai nga va cac loai thu
khac.
2) The horse-neck or horse-head Kuan-Yin in
awe-inspiring attitude towards evil spirits: Ma
au Quan AmCon goi la Ma au ai S
hay Ma au La Sat, tieng Phan am la Ha Da
Yet Li Ba, la mot v ton ni Quan Am Vien
trong Thai Tang gii, tc v S T Vo Uy
Quan Am, co au va co nga, co hnh dang
rat uy nghi khien cho ma quan phai chu than
phuc.
Hayagriva-Dharma-Platform Sutra: Ha Da
Yet Li Ba Quan The Am Bo Tat Thu Phap
anThe sutra explaining about the dharma
which Horse-head Kuan-Yin expounded, one
book and the translator was unknownKinh giai
thch ve an phap cua c Ma au Quan Am,
mot quyen, khong ro ai a dch ra Hoa ng.
PhapThe sutra explaining about the dharma
forming and dharma platform of Horse-head
Kuan-YinKinh noi ve tng phap va an phap
cua Ma au Quan Am.
Hayes, Richard Philip (1945 - ): American
born scholar of Buddhism, who has published on a
wide range of subjects, including the
Epistemological tradition and Madhyamaka, and
who has also become a prominent commentator
on the emerging field of Western Buddhism. In

1991 he co-founded (with James Cocks) an
electronic forum named Buddha-I, which was
originally intended as a venue in which
professional buddhologists could discuss matters
of common concern and interest. Within a few
years, however, it had almost eight hundred
subscribers, the vast majority of whom were not
academics. Among Hayes most influential works
are Dignaga of Interpretation (1988) and Land of
No Buddha (1999)Mot hoc gia ngi My, ngi
a xuat ban nhieu sach vi nhieu chu e khac V chu Dien Tho ng, lam chu te cac buoi le.
nhau, bao gom cac truyen thong Tri Thc va
Trung Quan. Ong a tr thanh mot nha phe bnh
xuat sac cua Phat Giao Tay Phng. Vao nam
1991, ong a cung James Cocks sang lap ra mot
dien an ien t Phat Giao mang ten Buddha-I,
muc ch au tien la dung e lam ni hoi hop,
trong o cac nha Phat hoc chuyen nghiep co the
ban luan nhng van e thong thng lien he en Head of a monastery: ng ThngVien
Phat Giao. Tuy nhien, ch trong vong co vai nam
ma so ngi ang ky len en 800 ngi, ma a so Ten goi khac cua v Phng Trng trong t vien,
la nhng ngi khong co hoc v. Nhng tac pham hay cac v s tru tr (ng au Hoa Thng).
co anh hng nhat cua Hayes gom nhng quyen
S dien Giai ve Tran Na vao nam 1988 va
Manh at Vang Phat vao nam 1999.
Head bearing sentient beings: au ganh oi
chung sanh, v thanh tu tng nhuc ke tren
anhDeveloping an indestructible crownSee
Ten kinds of head of Great Enlightening Beings.
Head-Chopping Hell: a nguc Toa Thu.
Head (v) a community: Lanh ao mot hoi
chung.
Heads crowned with the turban of the state
of nonobstruction: Lua phap vo ngai dung oi
tren auSee Ten kinds of way of adornment of
Great Enlightening Beings (10).
Head of formost roots of goodness: Honored
by the sentient beings of the three worldsau
e nht thien can, v tam gii chung sanh eu ton sang phng tay, lng quay ve phng ong. Ti
knh cung dngSee Ten kinds of head of Great
Enlightening Beings.
Head of the granary: Giai Vien ChuThe
head of the granary in a monasteryV Tang
trong coi kho thoc lua trong t vien.
Head of Great Enlightening Beings: au cua
ch ai Bo TatAccording to the Flower
Adornment Sutra, Chapter 38, there are ten kinds
2075
of head of Great Enlightening Beings.
Enlightening Beings who abide by these can attain
the supreme head of knowledge and wisdom of
BuddhasTheo Kinh Hoa Nghiem,Pham 38, co
mi au cua ai Bo Tat. Ch Bo Tat an tru
trong phap nay thi c au ai tr hue vo
thng cua Nh LaiSee Ten kinds of head of
Great Enlightening Beings.
Head of a hall: ng ChuThe leader of the
Hall, or the head of a hall on a special occasion
Head of honor: au ton knh, v tat ca nhn
thien eu knh leThe head of honor, respected
by all humans and celestialsSee Ten kinds of
head of Great Enlightening Beings.
Head of the Institute for the Propagation of
the Dharma: Vien Trng Vien Hoa ao.
chuAn abbot or head of the hall or monastery
Head monk: Thu ToaChief Monk, or
president of a monasteryV tang ng au trong
t vien.
Head of nirvana: au Niet ban v khong ai thay
c anhNo one can see the topSee Ten
kinds of head of Great Enlightening Beings.
Head North Face West: au Bac Dien Tay
According to The Nirvana Sutra: Head north face
west, lying on the right side, the proper attitude in
which to sleep, the position of the dying Buddha.
Theo Kinh Niet Ban: au quay ve phng
bac, mat ngoanh sang phng tay, nam nghieng
ve ben phai, o la tng Niet Ban cua Nh Lai.
(Bay gi c The Ton , ba lan nhap thien nh,
ba lan day bao t chung xong, ngi ben nam
nghieng tren ging that bao, au quay ve
phng bac, chan ch phng nam, mat ngoanh
na em, ngi chng e t thien, tch nhien lang
le. Vao luc ay trong khoanh khac, Ngai chng
ai Bat Niet Ban).
Head of not despising others: au chang
khinh tien ngi, v tat ca cho eu la bc ton
thangIn all places always respectfulSee Ten
kinds of head of Great Enlightening Beings.
Head of a nunnery: An abbessN vien chu.
 2076

Head of the order: ai ThongAn official tng (Dien Nha at a mng khi thay au trong
instituted by Wen-Ti of the Sui dynastyV Tang gng v vi viec chung sanh chap vong lam
cai quan Tang Ni ca nc, c thanh lap di chan, co chap khong bo. Khong thay mnh von co
thi Hoang e nha Tuy. au, tren au von co long mi va mat that, c v
Head of preservation of the eye of reality of vi chan tnh).
Buddhas: au thu ho phap nhan cua ch Phat, v Heal (v): Tr lieu.
lam cho Tam bao chung chang oan tuyet Healing: S tr lieu.
Ability to perpetuate the seeds of the three Healer: Bhaichadjyaguru (skt)Dc S.
treasuresSee Ten kinds of head of Great Healing Master Shrine: ien Dc S.
Enlightening Beings. Healthy (a): Arogyra (skt)Khoe manhLanh
Head of a sect: Tac gia (v ng au mot tong manhAbsence of illnessSoundAn lanh
phai). (khong benh hoan).
Head-strong: Cng auStubborn Heap up: Chat thanh ong.
ObstinateStiff-neckedPigheaded. Hear the Buddhas doctrine: Thnh Giao
Head of teaching all sentient beings: au Nghe va phung hanh Phat phapThose who hear
giao hoa tat ca chung sanh, v thau nap tat ca and obey the Buddhas doctrine.
chung sanh lam e tTaking all sentient beings Hear with ones own ears and see with ones
as disciplesSee Ten kinds of head of Great
own eyes: Tai nghe mat thay (Nh van ky thanh,
Enlightening Beings.
nh kien ky nhan)It is as if I heard with my own
Head of transcendent wisdom: au Bat Nha ears and saw with my own eyes.
Ba La Mat, v trng dng tat ca phap cong
Hear and keep dharani: Van Tr a La Ni
cNurturing all virtuous qualitiesSee Ten
To hear and keep, hear and remember the
kinds of head of Great Enlightening Beings.
teaching (Van means to hear, dharani means to
Head of union of knowledge and skill in hold to or to maintain)Nghe va tr gi hay tong
means: au tng ng phng tien tr, v hien tr (van co ngha la nghe, a la ni co ngha la tr
khap tat ca than ong loaiEverywhere gi).
appearing in compatible formsSee Ten kinds of Hear the recitation of the scriptures: Thnh
head of Great Enlightening Beings. kinh (nghe kinh).
Head of universal higher understanding: Hear and remember the true teachings of
au thang giai quang ai, v toi thang trong ai
all Buddhas: Rot rao nghe va tho tr chanh phap
thien the giiBeing supreme in the universe
cua ch PhatSee Ten ultimate great tasks of
See Ten kinds of head of Great Enlightening
Great Enlightening Beings.
Beings.
Hear (v) and repeat many sutras: a van
Head of Yajnadatta: Dien Nha at a Chi Thu
a van ty kheoSee Two classes of monks.
(au cua Dien Nha at a)Yajnadatta, a crazy
Hear (v) a rumour: Nghe on.
man who saw his eyebrows and eyes in a mirror
but not seeing them in his own head thought Hear the same word but understand
himself bedevilled; the eyes and head are a differently: ong Thnh D VanAccording to the
symbol of reality. Those in the mirror of Tien-Tai sect, this means to hear the same
unrealityChuyen ve cai au cua Dien Nha at words, but understand differentlyTheo tong
a. Tai thanh That La co ngi cuong ten Dien Thien Thai, cung nghe mot th phap tai cung mot
Nha at a. Mot buoi no ong lay gng soi mat, toa, nhng lai hieu khac nhau.
nhn thay long mi va mat hien ra trong gng, Hear the Teaching: Hanh nghe chanh phap, v
nhng lai khong thay c long mi va mat tren a thch chanh phapHearing the Teaching, out
au cua mnh nen hoang s bo chay mot cach of fondness for truth, one of the ten kinds of action
ien cuong. ay mat va au v vi chan tnh, of Great Enlightening Beings. Enlightening
tat ca nhng g hien ra trong gng eu la vong Beings who abide by these can achieve the action
 2077

of Buddhas that has no coming or goingSee Ten Hearing Dharma with the spirit: Thng
kinds of practice of great enlightening beings (II). pham thnh phapNghe Phap bang ca tam
Hear about a thing a hundred times is not thcSee Three grades of hearers.
equal a single look at it: Bach van bat nh nhat Hearing the doctrine: Dhamma-savana (p)
kien (tram nghe khong bang mot thay)One Nghe phapSee Ten meritorious deeds (III).
glance is worth a thousand wordsSeeing is Hearing instruction: Van (Nghe phap)See
believing. Seven sacred graces.
Hear the true Buddha-law is difficult: Van Hearing more of Dharma law: Nghe nhieu
Chanh Phap Nan (nghe c chanh phap la Phat phapSee Three More Dharmas.
kho)See Six difficult things. Hearing that the Pure Land method is easy
Hear (v) vaguely: Nghe mang mang. to practice but the results are speedy and
Heard the animal killed: Tai nghe gietSee lofty, some people develop doubts: Co ngi
Three kinds of unclean flesh to a monk. nghe noi phap mon Tnh o hanh tr gian d ma
Hearer: A disciple who hears the Buddha- ket qua rat mau chong cao sieu nen nghi ng
DharmaThanh Van (v e t nghe Phat Phap) See Three doubts of practitioners about the Pure
See Sravaka and Four saints (rewards) (A). Land.
Hearing: Paratoghosa (p)Nghe. Hearing a sound-object with the ear: Tai
1) In Buddhism, hearing means hearing the nghe tieng.
Good Law from others. This is what we hear 1) Khi tai nghe tieng, hoan hy khi len, am thanh
from outside. What we hear gives us food for ay c suy tWhen, on hearing a sound-
thoughts and guides us forming our views. It object with the ear, one investigates a
is, therefore, necessary to listen, but only that corresponding object productive of
which is conducive to right understanding and pleasureSee Six pleasurable investigations,
to avoid all the harmful and unwholesome Six unpleasurable investigations, and Six
utterances of others which prevent straight indifferent investigations.
thinking: Trong Phat Giao, nghe co ngha la 2) Tai nghe tieng ay v Ty Kheo, tai nghe
nghe chanh phap t ngi khac. ieu nay co tieng, khong co hoan hy, khong co u phien,
ngha la chung ta nghe t ben ngoai. Nhng an tru xa, chanh niem, tnh giac. ay la mot
g chung ta nghe cho chung ta thc an cho t trong sau phap hang tru ma c Phat day
duy va hng dan chung ta trong viec thanh trong Kinh Phung Tung trong Trng Bo
hnh nhng quan iem rieng cua mnh. V KinhHere a monk, on hearing a sound with
vay, chung ta can lang nghe, nhng ch nghe the ear, is neither pleased nor displeased, but
nhng g lien quan en chanh kien, va nen remains equable, mindful and clearly aware.
tranh nhng li noi bat thien cua ngi khac, This is one of the six stable states which the
v no ngan can t duy chan chanh cua chnh Buddha taught in the Sangiti Sutta in the Long
mnh. DiscoursesSee Six stable states.
2) The sense of hearing: Nh can. Hearing the true Dharma: Dieu Phap thnh
Hearing consciousness: Nh thcSee Six tho (nghe Chanh Phap)See Four factors of
consciousnesses, Seven consciousnesses, and Stream-Attainment.
Eight consciousnesses. Hearken (v): Lang nghe.
Hearing Dharma with the ear: Ha pham thnh Hearsay: S truyen tung.
phapNghe Phap bang lo taiSee Three grades
Hearsay is not equal to observation: Tai nghe
of hearers.
khong bang mat thay (Nh van bat nh muc kien).
Hearing Dharma with the mind: Trung pham Heart (n): MindQua timTamSee Three
thnh phapNghe Phap bang tamSee Three
minds.
grades of hearers.
 2078

Heart acting according to truth, circumstances in which Bodhisattvas develop their

extinguishing all afflictions: Tam thc hanh compassionate minds.
ung ly, v tr diet tat ca phien naoSee Ten Heart of concentration: Tam nh.
kinds of heart of Great Enlightening Beings (I). Heart of concentration in meditation: nh
Heart adorned with an indestructible tamSee Ten Dwelling Minds.
supreme treasury of marks of felicity: Tam Heart of delight in telling the dharma: Hao
trang nghiem thu thang tangSee Ten kinds of ng tam (long noi s tot)See Ten Dwelling
heart of Great Enlightening Beings (I). Minds.
Heart of almsgiving: Th tamTam bo th Heart of eight-petal: The first court of the heart
See Ten Dwelling Minds. of eight-petal, eight-leaf lotus meditationVien
Heart of anger: San tamSan Khue TamSan Trung Thai Bat Diep Cu Ton (e nhat vien)
TamOne of the three poisonsTam tc gian See Four courts.
Heart of emptiness, signless, wishlessness,
nong nay hay long san nhue, mot trong tam oc.
Heart of benefitting or aiding others to and nonfabrication: Tam khong, vo tng, vo
salvation: ch tam (long lam li ch)See Ten nguyen, vo tacSee Ten kinds of heart of Great
Dwelling Minds. Enlightening Beings (I).
Heart-broken: Tan nat coi long (Tam nh ao Heart-flower: Good spiritTam hoa.
cat)Great sufferings. Heart of great courage and strength,
Heart of compassion: Compassionate mind crushing all armies of demons: Tam dung
T Bi TamAccording to Most Venerable Thch kien v ai, v dep pha tat ca ma quanSee Ten
Thien Tam in The Thirteen Patriarchs of Pureland kinds of heart of Great Enlightening Beings (I).
Buddhism, what is the compassionate mind? To Heart of Great Enlightening Beings: Tam
be compassionate is to pity and to be empathetic, cua ch ai Bo TatAccording to the Flower
wishing to help and rescue others without having Adornment Sutra, Chapter 38, there are ten kinds
discriminations or attachment to various of heart of Great Enlightening BeingsTheo
characteristics. This means altruism or to have Kinh Hoa Nghiem, Pham 38, co mi tam cua ch
mercy and compassion, wishing to help others but ai Bo TatSee Ten kinds of heart of Great
not to have any intention of taking advantages. Enlightening Beings.
For instance, seeing someone rich, beautiful, etc, Heart of great kindness, compassion, joy,
one pretends to be compassionate by helping, but and equanimity: Tam ai pham tru (t, bi, hy,
having ulterior motives of self-gain. This is called xaSee Ten kinds of heart of Great Enlightening
Desirous Views, or developing love and lust Beings (I).
when seeing wealth and beauty according to
Heart-Human Beings: Tim sanh NgiWhen
binding ways of sentient beings; thus, to act in
the persons heart is the last to remain warm, the
this way cannot be called being
spirit of that person has been reborn back among
compassionate.Theo Hoa Thng Thch
human beingsKhi iem nong sau cung ni tim,
Thien Tam trong Lien Tong Thap Tam To, sao
la than thc cua ngi ay a sanh lai coi ngi.
goi la T Bi Tam? T bi la long xot thng cu
Heart of indifference: Tam xaSee Four
o ma la tng va khong phan biet chap trc.
immeasureable minds.
Ngha la thng xot cu o ma khong co hau y li
dung. Chang han nh v thay ngi giau ep, sang Heart of inherent purity, knowing the mind
ca, van van, nen gia bo T Bi e dung y va mu is immovable, not having any attachments:
tnh cac viec rieng t co li cho mnh. ay ch Tam tanh thanh tnh, v biet tam bat ong vo
c goi la Ai Kien, ngha la thay giau ep ma trcSee Ten kinds of heart of Great
sanh khi long thng theo loi troi buoc cua Enlightening Beings (I).
chung sanh, ch khong phai la T BiSee Ten Heart of joy: Tam hySee Four immeasureable
minds.
 2079

Heart of joy in progress toward salvation of Heart of renunciation: Tam xaXa tamSee
others: Hy tamSee Ten Dwelling Minds. Ten Dwelling Minds.
Heart of kindness: Tam tSee Four Heart shape: Tam tngSee Manifestation of
immeasureable minds, and Ten Dwelling Minds. mind in action.
Heart of knowledge of sentient beings, Heart of a spell: Chu tam.
adapting to their understanding and Heart Sutra: Bat Nha tam KinhThe
inclinations to emancipate them: Tam biet Prajnaparamita Hridaya SutraOne of the
chung sanh, v tuy theo cho hieu biet va s thch smallest sutras, contained in the Vast
cua ho ma lam cho ho xuat lySee Ten kinds of Prajnaparamita. The full title of this sutra is
heart of Great Enlightening Beings (I). Heart of Prajna Paramita Sutra. Probably the
most popular sutra in the world today. The Heart
Heart like a monkey: See Y Ma and Tam
Sutra explains the meaning of Prajna Paramita,
Vien.
the perfection of wisdom that enables one to
Heart of the Mahayana: Mind of the
perceive clearly the emptiness of self and of all
MahayanaSeeking the mind of Buddha by
phenomena. The Heart Sutra is the heart of the
means of MahayanaTam ai Tha.
perfection of wisdom; it is also the heart of the
Heart or mind delivered from desire: Tam entire family of Prajna Paramita Sutras.Mot
giai thoatSee Two kinds of deliverance (E). trong nhng bo kinh ngan nhat trong kinh Bat Nha
Heart or mind delivered from ignorance by Ba La Mat a. Ten ay u la Bat Nha Ba La Mat
wisdom: Hue giai thoatSee Two kinds of a Tam Kinh. Co le la bo kinh pho thong nhat
deliverance (E). tren the gii ngay nay. Tam Kinh giang giai ngha
Heart-mirror: Tam CanhTam knhThe ly cua Bat Nha Ba La Mat a, Ba La Mat ve Tr
heart-mirror, or mirror of the mind, which must be Tue lam cho ngi ta nhan biet ro rang ve tanh
kept clean if it is to reflect the TruthTam kieng khong cua ban nga va van hu. Tam kinh la tam
tam, can phai c gi gn cho sach se e thau cua Bat Nha Ba La Mat; no la tam cua gia nh
suot c chan ly van phap. bo kinh Bat Nha Ba La Mat a Tam Kinh.
Heart of nonregression, never ceasing until See Prajna-paramita Hridaya Sutra.
enlightenment is reached: Tam chang thoi Heart of unity or amity: ong tamSee Ten
chuyen, v nhan en qua Bo e tron chang thoi Dwelling Minds.
dtSee Ten kinds of heart of Great Heart of wisdom: Hue tamTam hueSee
Enlightening Beings (I). Ten Dwelling Minds.
Heart of perseverance, accumulating Hearten (v):
embellishing virtuous practices: Tam chang 1) ReassureRestore someone to serenity
li, v cha nhom hanh tng hao phc c Chieu du.
See Ten kinds of heart of Great Enlightening 2) Tham nhap noi tam.
Beings (I). Heartened: Quiet the heart, or mindBe at
Heart of pity: Mind of compassionTam bi restReassuredAn tam.
See Compassion, Four immeasureable minds, and Heartily: Het longTo be devoted to.
Ten Dwelling Minds. Heat (n): Tjas (skt)Tejo (p)Sc nong.
Heart of Prajna Paramita Sutra: Tam Kinh 1) Hoa ai (Noan) Fire or heat. Fire element
Bat Nha Ba La Mat aSee Prajna-paramita includes both heat and cold, and fire element
Hridaya Sutra. possesses the power of maturing bodies, they
Heart is pure: Tam thanh tnhSee Seven are vitalizing energy. Preservation and decay
flowers of enlightenment (A). are due to this element. After death, the
Heart-rending: au longHeart broken. element of fire is lost and the body gradually
becomes coldLa (nhng mon gay ra sc
nong e lam am than va lam tieu hoa nhng
 2080

th ta an uong vao). Hoa ai bao gom ca hi they cannot recognize the truth of suffering. So
nong lanh, va chung co sc manh lam xac heaven is seen as undesirable in Buddhism,
than tang trng, chung la nang lng sinh because gods inevitably exhaust their good karma
kh. S bao ton va phan huy la do thanh phan and are reborn in one of the lower realms of
nay.Sau khi ta chet, chat la trong ngi tat existence, where they again become subject to
mat, v the nen than xac dan dan lanhSee suffering. Thus the final goal of any Buddhists
Four Elements. should be a liberation of all kinds of existence in
2) There are three heats, or three kinds of the cycle of rebirthTheo t ien, heaven co
burningCo ba noi kho auSee Three ngha la tru x cua ch Thien. Tuy nhien, vi
heats. ngi Phat t, thien anh hay a eu ay,
3) Noan xuc hay thay than the nong nh la: ngay trong the gii nay. ieu nay co ngha la ban
See Eight physical sensations. co the tao ra thien ang hay a nguc ngay ni the
Heat of the day: Gia tra (luc nong nhat trong gian nay. That la ky quac khi tao tac bao nhieu ac
ngay). nghiep roi ch n thuan tin tng hay cau nguyen
Heatless: Anavatapta (skt)Vo nhiet. ma co c thien ang. Niem tin theo Phat giao
that n gian, neu ban song va hanh x hoa hp
Heatless heaven: Tri Vo NhietNo-Heat
vi nhng nguyen ly ao c th ban co the tao
HeavenNo heat from worries and affliction
c thien ang tai ay, ngay ni the gian nay. V
Ni khong con sc nong cua lo au phien nao na.
bang ngc lai th ban se tao a nguc cung ngay
Heaven (n): Thien angAccording to
tren the gian nay. Phat t thuan thanh chang bao
dictionary, heaven means the dwelling place of
gi trong ngong mot thien ang ni nao khac e
the deity. However, for a Buddhist, both heaven
ban thng cho cuoc song c hanh, hay mot a
and hell are right here, right in this world. That is
nguc e trng phat ke xau ac, c hanh hay xau
to say you can create your own heaven or hell
ac t chung co nhng hau qua khong the tranh
right here in this world. Its ridiculous to create all
c ngay trong kiep nay. Nhng hau qua o
kinds of unwholesome deeds, then simply with
chnh la thien ang hay a nguc ngay trong
faith or praying you can create a heaven. Buddhist
nhng giay phut nay. Van hoc Phat giao ham
belief in heaven is simple, if you live and act
cha qua nhieu s mieu ta ve cac canh gii trong
according to moral principles, you can create your
o chung sanh sanh vao do hau qua cua nhng
own heaven right here in this world. If not, you
viec lam trong qua kh cua ho. Theo A Ty at
can also create the hell on this earth itself. Sincere
Ma Cau Xa Luan, co sau coi tri duc gii va 17
Buddhists never expect a heaven elsewhere to
coi tri sac gii. Chung sanh sanh vao cac coi tri
reward a virtue, or a hell to punish vice, virtue and
nay c coi nh la ch thien. Ch thien la nhng
evil have inevitable consequences in this world
chung sanh nam trong ba ieu kien tot cua s tai
itself. These consequences can be considered as
sanh do nhng nghiep lanh i trc; ho song lau
heaven or hell at the very moment. Buddhist
dai trong mot khung canh hanh phuc tren coi tri,
literature contains too many descriptions of realms
tuy van con chu chu ky tai sanh nh cac chung
in which beings are reborn as a consequence of
sanh khac. Tuy nhien, ay chnh la nhng tr ngai
their past performance. According to Abhidharma-
chnh cho bc ng tu tap cua ho v ho b mai
Kosa, there are six heavens in the Desire
me trong nhng hanh phuc o, nen khong con
Realm, and seventeen in the Form Realm.
nhan chan ra s that kho au na. V vay ma coi
Sentient beings who are born into these heavens
tri c xem nh la mot coi khong may c a
are referred to as gods. Celestial beings or gods
thch trong Phat giao, v ch thien roi se het tan
are one of the three good modes of existence as a
nghiep lanh va phai tai sanh vao cac ng thap
reward for their previous good deeds. Devas
hn, ni o ho phai tiep tuc chu kho au. Chnh
allotted a very long, happy life in the Deva
v the ma muc tieu chnh cua ngi Phat t la tu
although they are still subject to the cycle of
tap sao cho vt thoat khoi vong luan hoi sanh
rebirth. However, this happiness may constitute a
substantial hindrance on their path to liberation for
 2081

tSee Deva, Nine heavens of the fourth dhyana Heaven of beauty: Sudrsanas (skt)Thien kien
heaven, and Three kinds of heaven. thienSee Five pure-dwelling heavens in the
Heaven above: Thien thng (tren tri)The fourth dhyana (I).
heavens above, such as the six devalokas, six Heaven of boundless light: Apramanabha
rupalokas and six arupalokasNhng tang tri (skt)Vo Lng Quang ThienThe heaven of
ben tren, nh luc duc Thien, luc sac Thien va luc boundless light, the fifth of the Brahmalokas
vo sac Thien. Tri Vo Lng Quang Thien trong coi tri Pham
Heavens above and earth beneath I alone Phu th nam.
am the honoured one: Thien Thng Thien Ha Heaven of boundless space in the formless
Duy Nga oc TonThe first words attributed to realm: Akasanantyayatana (skt)Khong Vo
Sakyamuni after his first seven steps when born Bien XThe state or heaven of boundless
from his mothers right side: In the heavens (infinite) space in the formless realm. The abode
above and earth beneath I alone am the honoured of the infinite space, the formless, or immaterial
one. This is not an arrogant speaking, it bears world. The first of the Arupaloka heavens, one of
witness to an awareness of the identity of I, the the four BrahmalokasTang tri th nhat cua coi
ones own true nature or Buddha-nature with the vo sac gii (chan cac than hnh sac, mong cai
true nature of the universe, not the earthly ego. khong vo bien).
This announcement is ascribed to every Buddha, Heaven of Comfort Gained Through
as are also the same special characteristics
Others Transformations: Tri Tha Hoa T
attributed to every Buddha, hence he is the
TaiHeaven of Comfort Gained Through Others
Tathagata come in the manner of all Buddhas. In
Transformation, who do not create objects of
Mahayanism he is the type of countless other
sensual enjoyment themselves, but they control
Buddhas in countless realms and periodsTren
the objects of enjoyment for their use by their
tri di tri, rieng ta cao nhat. Tren tri di tri
attendantsCoi Tri Tha Hoa T Tai, nhng v
rieng ta ton quy nhat. o la li c Phat luc
tri o co kha nang em nhng vat ma ngi
Ngai mi giang sanh t ben sn phai Hoang Hau
khac tao nen at di quyen ieu khien cua mnh.
Ma Da va bc bay bc au tien. ay khong
Heavens of Comfort from Transformation:
phai la mot cau noi cao ngao ma la cau noi e
Tha Hoa T Tai ThienSee Seven Heavens in
chng to roi ay Ngai se hieu c s ong nht
the Form Realm (A).
cua ban tanh that cua toan vu tru, ch khong phai
la ban nga theo the tuc. Li tuyen bo nay cung la Heaven who creates objects of sensual
thng phap cua ch Phat ba i. oi vi ai enjoyment by thought in accordance with
Tha, Ngai la tieu bieu cho vo lng ch Phat their desires: Tri Hoa LacThe realm of
trong vo lng kiep. Heaven of Desire where the gods have the power
Heaven above thought: Akanistha (skt) to create objects of sensual enjoyment by thought,
Asamjni-sattvah (skt)Vo Tng Thien in accordance with their desiresCoi tri Duc
Absence of thinkingNo Thought Heaven gii ni ma ch Thien co kha nang tao ra nhng
Thoughtless HeavenSee Fourth Dhyana thu vui bang t tng, tuy theo s thch cua ho.
Heaven (II) (4) and Nine heavens of the fourth Heavens of desire: Desire heavensDuc Gii
dhyana heaven. ThienSee Six Desire Heavens.
Heaven of beautiful presentation: Sudrsa Heavens of desire or passion: Duc thien.
(skt)Thien Hien ThienHeaven of Beautiful Heavens of the Desire Realm as a Nirvana:
Presentation, the third heaven in the five pure- Duc Gii lam Niet BanSee Five kinds of
dwelling heavensCoi Tri th ba trong Ngu immediate nirvana.
Tnh C ThienSee Five pure-dwelling heavens Heavens and devas: Ch Thien tam hng
in the fourth dhyana (I). There are eight heavens and devas at the eight
points of the compassCo tam coi Tri va ch
 2082

Thien tam hngSee Eight heavens and Heaven of great fruit or abundant merits:
devas at the eight points of the compass. The 12th BrahmalokaBroad Phala heaven
Heavens in the form realm: Co bay Tang Tri Quang Qua ThienSee Nine heavens of the
Sac GiiThere are seven Heavens in the Form fourth dhyana heaven and Four dhyana heavens.
RealmSee Seven heavens in the form realm. Heavens and hells: Thien ngucDevalokas and
Heaven of the Four Kings: Catur-maha- purgatories, places of reward or punishment for
rajakayika (skt)Catumaharajika (p)T Thien moral conductThien ang a nguc.
vng Thien. Heaven King: Maharajas-kayikas (skt)Thien
1) The Heaven of the four kings. The Four eHo The T Thien VngFour Heavenly
Heavenly Great Kings, the lowest realm. (Guardian) Kings, or lords of the Four Quarters,
These are four Heaven kings or Lokapalas of who serve Indra as his generals, and rule over the
the Heaven of the Four Kings, each four continents surrounding Mount Sumeru. These
protecting one of the four quarters of space, Heaven kings or Lokapalas of the Heaven of the
the guardians of the world and of the Buddhist Four Kings, each protecting one of the four
faith. This first-level heaven is halfway up quarters of space, the guardians of the world and
Sumeru Moountain and in each of its of the Buddhist faith. This first-level heaven is
directions, North, South, East, WestT ai halfway up Sumeru Moountain and in each of its
Thien Vng la canh gii thap nhat. ay la directions, North, South, East, WestBon v thien
bon v Thien vng coi Tri T Thien vng phuc vu tri e Thch, va cai quan bon coi
Vng, moi v canh gi mot phng, y noi tri xung quanh nui Tu Di. Nhng v Thien vng
Than Ho Phap. Coi Tri th nht nay nam nay coi Tri T Thien Vng, moi v canh gi
gia chng nui Tu Di. Moi v moi hng, mot phng, y noi Than Ho Phap. Coi Tri th
Bac, Nam, ong, Tay (Kinh Duy Ma Cat, nht nay nam gia chng nui Tu Di. Moi v moi
pham Phng Tien: Ho the t thien vng la hng, Bac, Nam, ong, Tay (Kinh Duy Ma Cat,
nhng v bao ve chung sanh thoat khoi s tan pham Phng Tien: Ho the t thien vng la
hai cua cac loai quy than ac oc.)See Six nhng v bao ve chung sanh thoat khoi s tan hai
desire heavens. cua cac loai quy than ac oc.)See Four
2) Reborn in the Heavens of the four deva kings. Heavenly (Guardian) Kings.
This is one of the eight happy conditions in Heaven king of Name of Freedom: T Tai
which one may be reborn so that one can Danh Thien VngSee King of the Teaching.
keep the five commandments and the ten
Heaven of Lesser Light: Tri Thieu Quang.
good ways and bestows almsay la mot
Heaven of lesser Purity: Tri Thieu Tnh.
trong tam ieu kien tai sanh hanh phuc khi
chung ta tr gi ngu gii va thap thien cung Heaven of Light Sound: Tri Quang Am.
nh bo thSee Eight fields for cultivating Heaven of limitless knowledge: Thc x thien
blessedness. The second of the four formless heavens
Heaven free from all trouble: Vo phien (Catur-arupya-brahmalokas)Thc Vo Bien X,
thienSee Five pure-dwelling heavens in the coi tri th hai trong t Vo Sac Thien.
fourth dhyana (I). Heaven of Limitless Light: Tri Vo Lng
Heaven of full knowledge: See Tri Tuc Thien Quang.
Heaven full of wonderful joy: Dieu Thien Tuc Heavens of limitless perception: Thc Vo
ThienCung Tri au Suat, ni co ay niem vui Bien X, ni chung sanh tru ni thcLimitless
ky dieuSee Tushita Heaven. perception (the second of the formless realms).
**See Nine realities.
Heavens of the gods: ThienSee Deva.
Heaven of Limitless Purity: Tri Vo Lng
Heaven of the Great Brahma Lord: Tri ai
Tnh.
Pham.

Heavens of limitless space: Khong Vo Bien nao chang nhiemSee Ten kinds of palace of
X, ni chung sanh khong x truLimitless
space (First of the formless realms)See Nine
realities.
Heaven of Lovely Form: Ai Than ThienThe
heaven of lovely form in the desire realm which is
above the devalokas (thien hien)V Tri Ai
Than coi Duc gii co hnh thc tuyet dieu.
Heaven messengers: Deva-messengersThien
s giaThere are five great lictors or deva-
messengers (five duta)Ngu Thien S Gia hay
nam s gia lnSee Five great lictors and Three
messengers.
Heaven of the Multitudes of Brahma: Tri
Pham Chung.
Heaven of the Ministers of Brahma: Tri
Pham Phu.
Heaven by name or title: T Thien (divine
king, son of king, etc)See Three kinds of
heaven (A).
Heavens net: Li triDivine justice.
Heaven of no heat or distress: Atapas (skt)
Vo nhiet thienUnworriedSee Five pure-
dwelling heavens in the fourth dhyana (I).
Heavens of non thought: Phi Tng Phi Phi
Tng, ni chung sanh hu tng vo tng x Whatsoever: Vo S Hu XSee Four
Beyond thought or non thought (the fourth
formless realms)See Nine realities.
Heavens of No-Return: Five Pure Dwelling
HeavensTnh C ThienNam coi tri Tnh
CSee Seven Heavens in the Form Realm (B).
Heavens of nothingness: Vo S Hu X, ni
chung sanh bat dung x truNothingness, the
place beyong things (the third of the formless
realms)See Nine realities.
Heavens of Others Transformation: Tha
Hoa ThienSee Seven Heavens in the Form
Realm (A).
Heaven as a place of rebirth: Heaven of the
godsTai sanh ThienSee Three kinds of
heaven (A).
Heaven of pure abodes: Birth in the heaven of
pure abodes is a palace of Enlightening Beings
because no afflictions can affect themSanh Tnh
C Thien la cung ien cua Bo Tat, v tat ca phien
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great enlightening beings.
Heaven as a pure Buddha-land: Tnh Phat
Thien (cung tri ni ch Phat ong c)See
Three kinds of heaven.
Heaven of pure dwelling: Tnh C ThienSee
Pure abode heaven and Seven Heavens in the
Form Realm (A).
Heaven of purity: Tnh C ThienSee Pure
abode heaven.
Heavens of satisfaction: au SuatSee
Tushita Heaven.
Heavens in space: Khong c Thien.
Heaven spirit: Than tren Tri.
Heaven of the Station of Boundless
Consciousness: Thc XSee Four formless
jhanas (B).
Heaven of the Station of Boundless
Emptiness: Khong XSee Four formless
jhanas (B).
Heaven of the Station of Neither Thought
nor Non-Thought: Phi Tng Phi Phi Tng
XSee Four formless jhanas (B).
Heaven of the Station of Nothing
formless jhanas (B).
Heaven of Thirty Three: Trayastrimsha (skt)
Tavatimsa (p)Cung Tri ao Li (Ba Mi Ba
Tang Tri).
(A) Heaven in the realm of Desire, with thirty-two
god-kings presided over by Indra, located at
the sumit of Mount SumeruCung tri Duc
gii, ni co ba mi v thien vng va c
chu tr bi v tri e Thch. Cung tri nay toa
lac tren nh nui Tu DiSee Trayastrimsas.
(B) The Thirty-Three Heavens, the realm of the
thirty-three gods, where Sakka is the Lord, or
King of gods: Coi tri ba mi ba tang, canh
gii cua ba mi ba v tri, ni o e Thch
la Thien ChuSee Six desire heavens (2).
Heaven of Thirty Three Gods: Trayastrimsha
(skt)Tavatimsa (p)Cung Tri ao Li (Ba
Mi Ba Tang Tri)See Six desire heavens (2)
and Seven Heavens in the Form Realm (A).
Heaven of transformation of bliss:
Nirmanarati (skt)Nimmanarati (p)Lac Bien

Hoa ThienThe transformation of Bliss Heaven.
The realm of the devas who delight in creation of
their ownCoi tri hay thch bien hoa, con goi la
Hoa Lac Thien. Hoa Lac la coi tri cua ch Thien
tm lac thu cong trnh sang tao cua chnh
mnhSee Six desire heavens (5).
Heaven of transformation of others bliss:
Parinimmita-vasavati (p)Tha Hoa T Tai
ThienThe heaven of devas who delight or gain
the comfort from others bliss (Comfort Gained
From The Transformation of Others Bliss), or
delight in others creationCoi tri co the khien
t tai bien hoa t s hy lac cua ngi khac hay t
cong trnh sang tao cua ngi khacSee Six
desire heavens (6).
Heaven-Traveling Immortals:
Traveling rsiThien hanh tienSee Ten kinds of
immortals (5).
Heaven of Tushita: Tushita (skt)Tusita (p)
au Suat Thien hay Tri Hy Tuc hay Tri vui
mng thoa manThe Tushita HeavenTusita is
the heaven of delight, for happy dwellersau
Suat Thien la coi tri hoan lac danh cho ch
Thien an tru trong hanh phucSee Six desire
heavens (4).
Heaven of Universal Purity: Tri Bien Tnh.
Heavens of utmost light and purity:
Abhasvara (skt)Light-Sound HeavensQuang
Am ThienSee Abhasvara.
Heaven without affliction: Anavatapta (skt)
Vo NhietSee Heaven without heat, Nine
heavens of the fourth dhyana heaven, and Four
dhyana heavens.
Heaven without form: Arupaloka or
Arupadhatu (skt)Vo sac giiSee Four dhyana
heavens.
Heaven without heat: Anavatapta HeavenVo
Nhiet ThienAnavatapta or Atapta heaven,
without heat or affliction, the second of the five
pure-dwelling heavens, in the fourth dhyana
heavenTang tri th hai cua Ngu Tnh C
Thien trong T Thien Thien, coi tri vo phien vo
naoSee Nine heavens of the fourth dhyana
heaven, and Four dhyana heavens.
Heaven of the Yama: Suyama (skt)Yama
(p)To Da Ma Thien hay Da Ma Thien hay Tu
Diem Ma ThienYama is the heaven that
2084
destroys pains, the realm of the Yama godsDa
Ma Thien la coi tri diet kho cua hoi chung Thien
Da MaSee Six desire heavens (3).
Heavenly (a): Thuoc ve Thien ang.
Heavenly beings: Deva (skt)e baTnh C
Thien DanThien THeavenly beings or
beings who live in the various Heavens. Heavenly
beings who have ended sexually desires. They
exist in the Form Heavens (No-Thought, No
Affliction, No-Heat, Good-View, Ultimate
Form)Ch Thien c ngu tren cac coi tri.
Nhng chung sanh a cham dt dam duc trong coi
tri sac gii.
Heavenly deity: Thien than.
Heavenly dragons: Naga (skt)Loai rong, co
Heaven- than thong bien hoa, hoac gi cung ien tri, hoac
gi a luan, hoac lam ma gio.
Heavenly ear: Thien nh.
Heavenly eye: Deva-Cakkhu (p)Thien nhan
Celestial (god or deva) eyeUnlimited eye
Attainable by men in dhyanaMat cua ch Thien
coi tri sac gii, nhng ngi pham tu thien
nh van at c loai mat nay (vi thien nhan th
chang luan xa gan, trong ngoai, sang toi, eu thay
c het)See Five kinds of eyes or vision.
Heavenly fairies: Thien TienSee Deva-rsis
and Ten kinds of Immortals.
Heavenly hall: Mansion of the devasThien
ng.
Heavenly king: Maharajas-kayikas (skt)Thien
eSee Heaven King.
Heavenly music: Thien NhacCelestial music,
the music of the inhabitants of the heavens. One
of the three joys of that of those in the
heavensNhac tri hay nhac cua ch Thien. Mot
trong ba th hy lac cua ch Thien.
Heavenly palace of Avalokitesvara: Potalaka
(skt)Bo a lac caQuan Am Tnh o.
Heavenly regions: Khong c thien.
Heavenly Terrace Mountain: Thien Thai
SnThe Tien-Tai or Heavenly Terrace
mountain, Tai-Chou, South China, the location of
the Tien-Tai sect; its name is attributed to the
Three Stairs Six Stars at the foot of Ursa Major,
under which it is supposed to be, but more likely
because of its height and appearance. It gives its

name to a hsien in the Chekiang Taichow
prefecture, southwest of Ningpo. The monastery,
or group of monasteries was founded there by
Chih-I, who is known as the Tien-Tai Great
MasterNui Thien Thai, ni xuat phat cua tong
phai Thien Thai. Ten Thien Thai dung e ch
chan nui Tien Ha Lnh, Thai Chau, mien Nam
Trung Hoa, ni co Tam ai Luc Tinh, ni ma
Chih-I (Tr Khai) hay ai S Thien Thai a xay
dng nhng t vien va sang lap ra tong phai nay.
Heavenward (adv): Hng ve Thien ang.
Heaviness: Trong xuc hay hon tramThay than
the nang neSee Eight physical sensations.
Heavy karma, perfunctory practice: Nghiep
nang tu vung.
Heavy mountain of delusion: Trong Sn
Phien nao chat chong nh nui nang.
Heavy penalty: ai HnhPenalty of more than
five years of imprisonment, with or without hard
labor, or deportation to a penal settlementHnh
phat tren nam nam tu giam vi lao ong kho sai,
hay b truc xuat.
Heavy responsibility: Trong trach.
Heavy stone on the head: anh thachIn
Buddhism, to carry transmigration is like to
carry a heavy stone on the head. One must try to
get rid of it with speed, the sooner the better
Trong ao Phat, mang kiep luan hoi sanh t
cung giong nh la mang khoi a nang tren nh
au. Ngi ta phai co gang dep bo no that nhanh,
cang sm cang tot.
Hectoring and bullying: Cao thinh hien oai hay
noi phach nhng li manh d hoac noi huenh
hoang e cau li dngSee Five kinds of
deviant livelihood.
Hedoism (n): Chu ngha khoai lacBelieve that
human beings comprised of four elements (earth,
water, fire and air). When people die, nothing
remained.
Hedonistic (a): Thuoc ve chu ngha khoai lac.
Heed (n): Chuyen tam.
Heed (v) someones advice: e tam en li
khuyen cua ai.
Heedlessness (n): Phong Dat.
(I) An overview of Heedlessness: Tong quan
ve Phong DatThe Buddha knows very well
2085
the mind of human beings. He knows that the
foolish indulge in heedlessness, while the
wise protect heedfulness. So he advises the
wise with right effort, heedfulness and
discipline to build up an island which no flood
can overflow. Who is heedless before but
afterwards heedless no more, will outshine
this world, like a moon free from clouds. To
the Buddhas, a person who has conquered
thousands of thousands of people in the
battlefield cannot be compared with a person
who is victorious over himself because he is
truly a supreme winner. A person who
controls himself will always behave in a self-
tamed way. And a self well-tamed and
restrained becomes a worthy and reliable
refuge, very difficult to obtain. A person who
knows how to sit alone, to sleep alone, to
walk alone, to subdue oneself alone will take
delight in living in deep forests. Such a person
is a trustworthy teacher because being well
tamed himself, he then instructs others
accordingly. So the Buddha advises the well-
tamed people to control themselves. Only the
well tamed people, the heedful people, know
the way to stop contentions, quarrels and
disputes and how to live in harmony, in
friendliness and in peacec Phat biet ro
tam t cua chung sanh moi loai. Ngai biet
rang ke ngu si chuyen song i phong dat
buong lung, con ngi tr thi khong phong
tung. Do o Ngai khuyen ngi co tr no lc
kheo che ng, t xay dng mot hon ao ma
nc lut khong the ngap tran. Ai trc kia
song phong ang nay khong phong dat se
choi sang i nay nh trang thoat may che.
oi vi ch Phat, mot ngi chien thang
ngan quan ch chien trng khong the so
sanh vi ngi a t chien thang mnh, v t
chien thang mnh la chien thang toi thng.
Mot ngi t ieu phuc mnh thng song
che ng. Va mot t nga kheo che ng va
kheo ieu phuc tr thanh mot iem ta co gia
tr va ang tin cay, that kho tm c. Ngi
nao ngoi nam mot mnh, oc hanh khong
buon chan, biet t ieu phuc, ngi nh vay
co the song thoai mai trong rng sau. Ngi
nh vay se la bac ao S ang tin cay, v

rang t kheo ieu phuc mnh roi mi day cho
ngi khac kheo ieu phuc. Do vay c Phat
khuyen moi ngi hay t co ieu phuc mnh. 7) You are your own protector. You are your
Ch nhng ngi kheo ieu phuc, nhng
ngi khong phong dat mi biet con ng
cham dt tranh luan, cai va, gay han va biet
song hoa hp, than ai va song hanh phuc
trong hoa bnh.
(II) The Buddhas teachings on Heedlessness in
the Dharmapada SutraNhng li Phat day
ve Phong Dat trong kinh Phap Cu:
1) One who conquers himself is greater than one
who is able to conquer a thousand men in the
battlefield: Thang ngan quan ch cha the
goi la thang, t thang c mnh mi la chien
cong oanh liet nht.
2) Self-conquest is, indeed, better than the
conquest of all other people. To conquer
onself, one must be always self-controlled
and disciplined ones action: T thang mnh
con ve vang hn thang ke khac. Muon thang
mnh phai luon luon che ng long tham duc.
3) Oneself is indeed ones own saviour, who
else could be the saviour? With self-control
and cultivation, one can obtain a wonderful
saviour: Chnh t mnh lam cho nng cho
mnh, ch ngi khac lam sao nng c?
T mnh kheo tu tap mi at en cho nng
da nhiem mau.
4) Whoever was formerly heedless and
afterwards overcomes his sloth; such a person
illuminates this world just like the moon when
freed from clouds: Ngi nao trc buong
lung sau lai tinh tan, ngi o la anh sang
chieu coi the gian nh vang trang ra khoi
may mu.
5) Before teaching others, one should act
himself as what he teaches. It is easy to
subdue others, but to subdue oneself seems
very difficult: Neu muon khuyen ngi khac
nen lam nh mnh, trc hay t sa mnh roi (II) Buddhist cosmology includes numerous
sau sa ngi, v t sa mnh von la ieu kho
nht.
6) He who sits alone, sleeps alone, walks and
stands alone, unwearied; he controls himself,
will find joy in the forest: Ngoi mot mnh,
nam mot mnh, i ng mot mnh khong buon
2086
chan, mot mnh t ieu luyen, vui trong chon
rng sau.
own refuge. Try to control yourself as a
merchant controls a noble steed: Chnh cac
ngi la ke bao ho cho cac ngi, chnh cac
ngi la ni nng nau cho cac ngi. Cac
ngi hay gang ieu phuc lay mnh nh
thng khach lo ieu phuc con nga mnh.
Hegemony (n): Quyen ba chu.
Heian (jap): Trieu ai Bnh An (Nhat Ban).
Height and stretch or arms equal: Than hnh
cao ln va can phanSee Thirty-two auspicious
marks.
Heikemonogatari (jap): Tac pham Bnh Gia Vat
Ng Luan.
Heishi (jap): Dong ho Bnh Th (Nhat Ban).
Hekiganshu (jap): PiyenluBch Nham Luc
See Pi-Yen-Lu.
Held in unenlightenment: Si thu.
Hell (n): Niraya (skt) or Naraka-gati (skt)a
ngucSee Seven states of sentient beings.
(I) The state of being in Hell. This is the lowest
and most miserable condition of existence.
Sentient being (alaya-consciousness) is
condemned to stay in Hell due to his worse
karma. In the hellish path, the sufferings there
are so great that no words can describe
thema Nguc ao, tieng Phan la Naraka,
ngha la lanh u moi s kho nao, khong an
vui. ay la canh gii a nguc. ay la ieu
kien song thap nhat va khon kho nhat. Chung
sanh (A-Lai-Da thc) b oa vao a nguc v
nhng hanh vi oc ac lam nhieu ieu toi loi
hai ngi hai vat (loai nay cho toi tam, b
tra tan thng xuyen do toi hanh nghiep
chieu cam). Trong coi a nguc th s kho
khong co but mc nao ma ta cho xietSee
Three evil paths and Three evil realms.
realms in which sentient beings are reborn as
a result of their past actions. Hell or earth
prison is one of the six gati or ways of
transmigration, the downward path to hell.
Hell is a place of joyless and suffering.
According to the Abhidharma, composed by
Bhikkhu Bodhi, Hell (Niraya) is the lowest

plane of existence, the place of most intense
suffering. It is said that beings in the Hell
have to suffer the result of their evil deeds in
the past, they are subject to physical and
psychological suffering in direct proportion to
the negative actions they performed in their
past lives. They are subject to a range of
tortures, including being played alive, burned,
frozen, and tortured by demons. However,
this is not a permanent hell, once these beings
pay all retributions for their past
unwholesome karmas, they can be reborn in a
better and happier plane owing to their past
wholesome karmas. The best-known hells are
the eight hot hells and the eight cold hells,
each of which is surrounded by sixteen
subsidiary hells. According to Buddhist
doctrines, the lowest level of hell is called
Avici, in which beings have uninterrupted
tormentVu tru hoc Phat giao bao gom
nhieu canh gii trong o chung sanh phai tai
sanh vao do hau qua cua nhng nghiep trong
i qua kh. a nguc la mot trong sau ng multitudes of implements of torture, or the
sanh t luan hoi, la con ng i xuong, ni
khong vui ma ch co kho s. Theo Vi Dieu
Phap cua Ngai Bhikkhu Bodhi, a nguc la
canh gii sinh ton thap nht, ni co nhieu
canh kho, ni chung sanh phai tra nhng
nghiep bat thien a tao trong qua kh, ho 5)
phai chu kho hnh ve the chat va tam ly ty le
thuan trc tiep vi nhng nghiep ac ma ho a
lam trong nhng i qua kh. Ho phai chu 6)
nhng cc hnh bao gom lot da song, ot
chay, ong lanh lai, va b bon quy hanh ha.
Tuy nhien, ay khong phai la a nguc trng 7)
cu, en luc tra xong nghiep xau, chung sanh
bat hanh co the tai sanh vao mot canh gii
khac, an vui hanh phuc nh vao cac nghiep
thien. Nhng a nguc noi tieng la bat nhiet
va bat han a nguc, moi a nguc chnh lai 8)
co 16 a nguc phu. a nguc thap nhat theo
giao thuyet nha Phat la nguc A Ty, chung
sanh trong o phai chu cc hnh khong gian
oan.
(III) Categories of HellsPhan loai a Nguc:
(A) Central or radical hellsCan Ban a Nguc:
(A1)The eight hot hells, located under the
southern continent of JambudvipaBat Nhiet
2087
a NgucTam a nguc nong trong vung
Nam cua chau Diem Phu e:
1) Samjiva hells: Sanjiva (p)ang Hoat (Canh
hoat) a NgucTng a NgucRebirth,
where after many kinds of suffering, a cold
wind blows over the soul and returns it to this
life as it was before. The hell in which the
denizens are chopped, stabbed, ground, and
pounded, but by a cool wind are brought back
to life, to undergo renewed tormentSau
nhieu nhuc hnh kho s, nh chat, am, bam,
chem, tuy the sau mot cn gio lanh thoi va
tam thc va mang no tr lai tran the hay dan
dan tnh lai nh trc e tiep tuc tho hnh.
2) Black chains hells: Kalasutra (skt)Kalasutta
(p)Hac Thang a NgucWhere the
sufferer is bound with black chains and
chopped or sawn asunderNi nhng toi
pham b buoc bang day xch en, roi b bam
va ca ra tng manh.
3) Samghata hells: Sanghata (p)Tuyen Hp
(Chung hp) a NgucWhere are
falling of mountains upon the suffererNi
ma nhieu hnh phat sup nui e len toi nhan.
4) Hells of crying and wailing: Raurava (skt)
Roruva (p)Hieu Kieu a Nguca nguc
ma toi nhan than khoc.
Hells of great wailing: Maharaurava (skt)
Maharoruva (p)ai Kieu a Nguca
nguc ni toi nhan than khoc khong ngng.
Hells of flames and burning: Tapana (skt &
p)Viem Nhiet a NgucNi toi nhan b
la ot.
The hottest hells: Mahatapana (skt & p)
Hells of molten leadsai Nhiet (ai thieu
chchai viem nhiet) a Nguc. a nguc
nong nhat trong tam a nguc nong ni ay
moi vat eu b nau chay ra.
Avici hell: Avici (skt & p)Vo Gian a
NgucThe last of the eight hot hells, or
unintermitted suffering, where sinners die and
are reborn to suffer without interval (in which
punishment, pain, birth, death continue
without intermission)Ni toi nhan b hnh
phat au n chet roi tai sanh khong ngng
e chu kho.
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(A2)The eight cold hellsBat Han a Nguc opening from each such door are four
Tam a nguc lanh: adjacent hells16 a nguc phu can.
1) Arbuda hells: At Phu a a NgucWhere (C) Isolate hells: Lokantarika (skt)Co oc a
the cold causes blistersNi toi nhan luon b NgucIsolate hells situated in space, or in
bong giop v lanh. mountains, deserts, below and above the
2) Nirarbuda hells: Ni Che Bo a a Nguc eartha nguc co oc toa lac ni khong
Colder condition causing the blisters to burst trung hay vung nui, sa mac, va ben di at
to cause even more painfulNi o lanh en (moi toi nhan b ay vao a nguc nay tuy
noi nhng bong giop b be ra gay au n vo nghiep cua tng ngi khac nhau ma b ay
cung. rieng nhng ni khac nhau).
3) Atata hells: At Triet XaWhere there is the (IV) Various kinds of hellsCac loai a nguc
only possible sound from frozen lipsNi ch khac nhau:
co am thanh t oi moi ong a. 1) Hell of Blood Drinking: a Nguc Am
4) Apapa hells: Habava (skt)A Ba Ba a Huyet.
NgucWhere it is so cold that only this 2) Hell of Brazen Locks: a Nguc ong Toa.
sound can be utteredNi qua lanh nen ch 3) Hell of Burning Feet: Thieu Cc a
co am A Ba la nghe c. Nguc.
5) Huhuva hells: Ahaha, Hahadhara, Hahava 4) Hell of Burning Hands: a Nguc Thieu
(skt)Ho Ho Ba a NgucWhere only this
Thu.
sound can be uttered. This is where the
5) Hell of Crying Out: a Nguc Kieu Oan.
condemned neither stir nor speak, but the cold
air passing through their throats produces this
6) Hell of Dung and Urine: a Nguc Phan
Nieu.
sound (ahaha, hahadhara, hahava, or huhuva).
This hell is unknown to the Southern 7) Hell of Eye Pecking: am Nhan a Nguc.
BuddhismNi lanh qua nen toi nhan chang 8) Hell of Fiery Arrows: a Nguc Hoa Tien.
thot ra li, duy ch co am thanh Ho ho ba 9) Hell of Fire Beams: a Nguc Hoa Lng.
xuyen qua co hong cua ho la nghe c. Phat 10) Hell of Fire Beds: a Nguc Hoa Sang.
giao Nam Tong khong co y niem ve loai a 11) Hell of the fire chariot: Hoa Xa a
nguc nay. NgucSee Hell of fire chariot.
6) Blue lotus hells: Utpalau Bat La a 12) Hell of Fire Dog: a Nguc Hoa Cau.
NgucWhere the skin is frozen like blue 13) Hell of Fire Eagle: a Nguc Hoa ng.
lotus budsNi da ong a nh nhng bong 14) Hell of Fire Elephan: a Nguc Hoa Tng.
sen xanh.
15) Hell of Fire Horses and Oxen: a Nguc
7) Great lotus hells: PadmaBat ac La a
Hoa Ngu.
NgucWhere the skin is frozen and bursts
open like red lotus budsChung sanh b ret
16) Hell of Fire Mountains: a Nguc Hoa Sn.
cat da, ni da ong lai va v tung ra nh 17) Hell of Fire Rooms: a Nguc Hoa Oc.
nhng bong sen o. 18) Hell of Fire Stones: a Nguc Hoa Thach.
8) Great Red Lotus Hells: Maha-padma (skt) 19) Hell of Fire Wolves: a Nguc Hoa Lang.
Ma Ha Bat ac Ma a NgucWhere it is 20) Hell of Flaying Skin: a Nguc Bac B.
very cold that the skin is frozen and bursts 21) Hell of Flowing Fire: Lu Hoa a Nguc.
open like great red lotus budsHong Lien 22) Hell of Impaling Thorns: a Nguc ao
ai Hong Lien a Nguc. Ni qua lanh lam Thch.
cho da ong lai va v tung ra nh nhng nu 23) Hell of Iron-Asses: Thiet L a Nguc.
sen o. 24) Hell of Iron-Ax: a Nguc Thiet Thu.
(B) Adjacent hells: a Nguc Phu (Can bien)
25) Hell of Iron-Beds: c Nguc Thiet Sang.
Secondary hellsSixteen inferior hells (each
hot hell has a door on each of its four sides,
26) Hell of Iron-Carts: Thiet Xa a Nguc.
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27) Hell of Iron-Clothing: Thiet Y a Nguc. Ni tra tan va chu hnh phat chuoc toi. Theo Vu
28) Hell of Iron-Oxen: Thiet Ngu a Nguc. Tru Luan truyen thong Phat giao, ay la mot
29) Hell of Iron-Pellets: a Nguc Thiet Hoan. trong sau neo luan hoi, va cung la mot trong ba
30) Hell of Sawing Teeth: a Nguc C Nha. ng d, nhng ng khac bao gom thien,
nhan, ac than, suc sanh va nga quy. Nhng chung
31) Embracing Pillar Hell: Bao Tru a Nguc.
sanh a nguc sanh vao mot trong nhng a nguc
32) Hell of Pulling Tongues: a Nguc Bat ni o ho phai chu nhieu kho hnh tuy theo
Thiet.
nhng ac nghiep trong qua kh cua ho, nhng ay
33) Hell of Flying Knives: a Nguc Phi ao. khong phai la cho vo han, sau khi het nghiep, co
34) Much Hatred Hell: a Nguc a San. the c tai sanh trong mot than phan thuan li
35) Molten Brass Hell: a Nguc Dng ong. hn. Cung nh Tnh o, a nguc am ch trang thai
36) Squeezing Mountain Hell: a Nguc Giap y thc, ch khong phai la ni chon. Vu tru luan
Sn. Phat giao chia lam hai loai a nguc: hoa nguc va
37) Hell of Peircing Spears: Thong Thng a han nguc, moi loai co tam a nguc chnh, moi a
Nguc. nguc chnh co mi sau a nguc phu. Moi a
38) Hell of Plowing Tongues: Canh Thiet a nguc c cai quan bi Diem vng.
Nguc. Hell of black cords or chains: Kalasutra
39) Hell of Quarreling: Tranh Luan a Nguc. (skt)Hac Thang a Nguc (ke pham toi b cang
40) Hell of swords: ao oWhere leaves and day thng en trc khi hanh hnh). ay la mot
grasses are sharp-edged swords. trong tam a nguc nongThis is one of the eight
41) Hell of Thousand Blades: a Nguc Thien great naraka or hot hells (nhiet a nguc)See
Nhan. Hell (III) (A1).
42) Hell without respite: Vo Gian a Nguc Hell of blood: One of the three kinds of unhappy
See Avici. waysHuyet o, mot trong tam oSee Three
(B) Categories of hellsPhan loai a nguc: evil paths, and Nine states of bondage and the one
Three kinds of hellsCo ba loai a nguc state of liberation (A).
See Three kinds of hells. Hell of Blood Drinking: a Nguc Am Huyet.
Hell beings: Naraka (skt)Niraya (p) Hell of blue lotus flower: Utpata (skt) Hell of
PurgatoryHella NgucNa lac caHell blue lotus flower, the flesh being covered with
Chung sanh trong a ngucPlace of torture and sore resmebling itu Bat La a Nguc hay On
torment and retribution for bad deeds. According bat ma hay Thanh lien hoa (qua lanh nen da nt
to traditional Buddhist cosmology, this is one of n ra nh hnh cong sen)See Eight cold hells, and
the six destinies of beings within cyclic existence Utpata.
or Samsara, and also one of the three negative Hell of Brazen Locks: a Nguc ong Toa.
modes of existence, the others being gods, Hell-bridge: Nai Ha Cau (Kieu)The bridge in
humans, demi-gods, animals, and hungry ghosts. one of the hells, from which certain sinners
Hell beings are born into one of a number of hells always fallChiec cau trong a nguc, moi toi
in which they are subjected to various tortures in nhan eu phai qua va ri xuong.
accordance with their past evil deeds, but Hell of burning: Tapana (skt)an Nhiet a
existence in hells is finite, after negative karma Nguc (pham nhan b ot chay khi b hanh hnh).
has been exhausted, rebirth in another better form ay la mot trong tam a nguc nongThis is one
of existence is possible. Like the Pure Land, hells of the eight great naraka or hot hells (nhiet a
are more as a state of mind than as places. nguc)See Eight great hot hells.
Buddhist cosmology distinguishes two types of Hell of Burning Foot: a Nguc Thieu Cc.
hells: hot and cold, divided into eight main hells;
Hell of Burning Hands: a Nguc Thieu Thu.
each main hell surrounded by sixteen secondary
(subsidiary) ones. The hells are ruled by Yama
 2090

Hell of chattering teeth: Atata (skt)A a a Hell-gati: a Nguc aoa Nguc ThuThe
hay At Triet Tra hay Nghach chiet sa (tieng keu hell-destiny of reincarnation in the hells, one of
ren do qua lanh ret)See Eight cold hells. the six gati or ways of transmigrationMot trong
Hell of crushing: oi Ap a NgucThe third sau neo luan hoi cua chung sanh, nhng chung
great hell in which sinners are crushed to death sanh mac toi khi chet se b oa vao ay.
Ten goi khac cua Chung Hp a Nguc, trong a Hell of great crying: Maharaurava (skt)ai
nguc co nui ai Thach e nat than the toi nhan. Hieu Kieu a Nguc (ni tieng keu khoc cang to
Hell of Crying Out: a Nguc Kieu Oan. hn khi b hanh hnh). ay la mot trong tam a
Hell of crying and wailing: Raurava (skt) nguc nongThis is one of the eight great naraka
Hieu Kieu a Nguc (pham nhan b hanh hnh or hot hells (nhiet a nguc)See Eight great hot
keu la tham thiet). ay la mot trong tam a nguc hells.
nongThis is one of the eight great naraka or hot Hell of Great lotus flower: Pundarika (skt)
hells (nhiet a nguc)See Eight great hot hells. Phan a Li a Nguc: Maha Bat ac maai
Hell of Embracing Pillar: a Nguc Bao Tru. hong lien hoaPham nhan b lanh en o da tht
au n va co hnh nh nhng canh sen lnThe
Hell of Enlarged Arbuda: Nirabuda (skt)Ni
great lotus flower, the flesh being covered with
La Phu a hay Ni thch bo a (lanh qua nt v da
sore resembling itSee Eight cold hells, and
tht)See Eight cold hells.
Pundarika.
Hell envoy: Hell messengerInfernal
Hell of great wailing: Maharaurava (skt)ai
emissaryQuy s.
Khieu a Ngucai Kieu Khap a Nguc
Hell of fire: One of the three kinds of unhappy
The fifth of the eight hot hellsa nguc khoc
waysHoa o, mot trong tam oSee Three
than ln, a nguc th nam trong tam nguc nong.
unhappy gati or ways, and Nine states of bondage
Hell of groaning: A Ho a NgucSee Hell.
and the one state of liberation (A).
Hell of fire chariot: Hoa Xa a NgucHells Hell of hunger: C Nga a Nguca nguc
oi, mot trong 16 a ngucOne of the sixteen
of the fire-pit with its fiery wheels, the sufferer
hellsSee Hell.
first freezes, then is tempted into the chariot
which bursts into flames and he perishes in the Hell of intermitted scorching: A Ty Tieu
fire pit, a process each sufferer repeats daily 90 Nhiet a Nguca nguc thieu ot khong
kotis of timesChung sanh trong hoa xa a nguc ngng.
thng b ong bang, roi sau o c a vao Hell of intermitted wailing: A Ty Hoan a
nhng chiec xe boc la lam thieu rui than, c nh Nguc (a nguc trong o chung sanh keu khoc
the ma trong mot ngay phai chet i song lai en khong ngng).
90 c lan. Hell of liquid fire: Hoa Thang a Nguc.
Hell of fierce heat: Pratapana (skt)ai Nhiet Hell messenger: Hell envoyInfernal
a Nguc (ni ay sc nong tang len gap boi). emissaryQuy s.
ay la mot trong tam a nguc nongThis is one Hell of no interval: Avici HellInterrupted
of the eight great naraka or hot hells (nhiet a hella Nguc Vo GianThe last of the eight
nguc)See Eight great hot hells. great hot hells where whose suffers die and
Hell of Flowing Fire: a Nguc Lu Hoa. reborn incessantlyA Ty a Nguc, a nguc
Hell of Flying Knives: a Nguc Phi ao. cuoi cung trong tam a nguc ni nhng chung
Hell of the forest of swords: Asipattra (skt) sanh toi pham chet va tai sanh khong ngng ngh.
Kiem Lam a NgucOne of the sixteen small Hell of the only sound to frozen throats:
hells, the hell of the forest of swords, or sword- Ahaha (skt)Hahava (skt)Au Hau Hau a
leaf treesMot trong mi sau tieu a nguc, a Nguc hay Ho Ho Ba (tieng keu ren h h t trong
nguc rung kiem. co hong)See Eight cold hells.
 2091

Hell of the only sound to possible to frozen Hell of tumours and blains: Arbuda (skt)At
tongues: Ababa (skt)A Ba Ba a Nguc hay Phu a a Nguc hay Nghach bo a (a nguc
Hoac hoac ba (tieng keu rt len v lanh)See qua lanh nen noi gai oc)Hell of tumours and
Eight cold hells. blainsSee Eight cold hells.
Hell of Piercing Spears: a Nguc Thong Hell of wailing: a Nguc Kieu Khap.
Thng. Help (n): S giup .
Hell of Plowing Tongues: a Nguc Canh Help (v): Giup Te o.
Thiet. 1) To aid: To relieveGiup .
Hell of Pulling Tongues: a Nguc Bat Thiet. 2) In Buddhism, to help means to help sentient
Hell of Quarreling: a Nguc Tranh Luan. beings relieve their sufferings and to ferry
them across the sea of reincarnation to the
Hell of rebirth: Sanjiva (skt)ang Hoat a
shore of nirvana: Trong Phat giao, te o co
Nguc (sau khi b hnh phat th tr lai nh cu). ay
ngha la giup chung sanh vi bt kho au va
la mot trong tam a nguc nongThis is one of
a ho qua bien luan hoi sanh t e sang b
the eight great naraka or hot hells (nhiet a
Niet Ban ben kia.
nguc)See Eight great hot hells.
Hell of Red lotus flower: Padma (skt)Ba au Help malefactors commit more crimes: Tiep
tay cho ac nhan gay them toi ac (Tang du tr hoa
Ma a NgucBat ac maHong lien hoa
hay o them dau vao la)To pour more fuel on
Pham nhan phai chu ret en o da th o len nh
the fire.
sen hongRed lotus flower, the flesh being
covered with sore resembling itSee Eight cold Help mankind: o theCu o chung sanh
hells, and Padma. To get through life; to pass safely through this life.
Also to save the world.
Hell-river: Nai HaThe inevitable river in
purgatory to be crossed by all soulsCon song Help the needy: Chan banTo relieve the poor.
trong a nguc ma moi chung sanh (linh hon) phai Help others attain enlightenment: One of the
vt qua khong the tranh c. three kinds of enlightenmentGiac tha, mot trong
Hell of Sawing Teeth: a Nguc C Nha. ba loai giac ngoSee Three kinds of
enlightenments (A).
Hell side-door: Thien MonA side door, one
through which offenders are expelledCa hong, Help others liberate: Salvationo sanh
ca ma toi nhan b tong kh (noi ve ca hong cua rescue all beings or help others liberate or free
a nguc). from delusionsTe o hay o thoat chung sanh
thoat khoi me o tam toi e en ben b giac ngo.
Hell in which all are squeezed into a mass
between two mountains falling together: Help others, not hoping for fame, praise,
Sanghata (skt)Chung Hp a Nguc (pham notoriety or for self-benefits: Giup cho
nhan cau xe lan nhau thanh mot khoi gia hai nui ngi ma chang can danh vong, khen tang, hay
roi cung rt xuong vc vi nhau). ay la mot li ch chi cho mnhSee Twelve kinds of people
trong tam a nguc nongThis is one of the eight who have truly good heart and genuine giving.
great naraka or hot hells (nhiet a nguc)See Help others relieve themselves from
Eight great hot hells. suffering: Giup ngi khac giam bt kho au.
Hell of swords: a Nguc ao oWhere the (Psychological) help: ch li ve mat tam ly.
leaves and grasses are sharp-edged swords, one of Help others without wishing for something
the three kinds of unhappy waysao o, mot in return: Lam viec giup cho ngi ma chang
trong tam oSee Three evil paths, and Nine can qua baoSee Twelve kinds of people who
states of bondage and the one state of liberation have truly good heart and genuine giving.
(A).
Help people earn merits and achieve
Hell of Thousand Blades: a Nguc Thien happiness: Giup ngi c phc va c vui.
Nhan.

Help poor relatives and friends: A wife
should help poor relatives and friends even if they
do not have the ability to repayNgi lam v
phai giup than bang quyen thuoc ngheo kho,
dau ho co tra lai c hay khongSee Ten things
which the Buddha advises any father to educate
his daughter before she gets married.
Help the sick and their nurses: Giup ngi
bnhBo th cho ngi bnh va giup ngi hau Herd-man: Muc ong.
bnhSee Seven grounds for a happy karma
through benevolence to the needy.
Help someone work out his own salvation:
Hoa o (giup ngi khac tu hanh giai thoat).
Helper or a friend in need: Ngi ban giup
phai c xem la ban chan thatSee Four types
of people who can be seen to be loyal friends.
Helping fruit: Adhipatiphala (skt)Tang
Thng QuaSee Five fruits or effects.
Hemanta (skt): Tiem Han ThiFrom the ninth
month, the sixteenth day, to the eleventh month,
fifteenthMua lanh dan t 16 thang chn en 15
thang mi motSee Six seasons of a year in
India.
Hemp garments: Tiet PhucThe coarse
monastic dressY phuc cho Tang Ni lam bang
loai cay ay moc hoang.
Hempseed: Hat gaiSee Eight kinds of congee.
Henceforth: T nay tr i.
Henjoji (jap): Chua Bien Chieu (Nhat Ban).
Henken (jap): Antagraha-drsti
ExtremismBien KienSee One-sided
standpoint.
Henpeck (v): An hiepTo bully.
Herald (n): Ngi bao trcS gia.
Herbs and trees: Thao MocHerbs and trees,
equally recipients of rain, as all humanity is of the
Buddhas truthCay co eu nhan nc ma nh
nhau, y noi tat ca chung sanh eu bnh ang tho
nhan Phat phap (nhan nhieu hay t con tuy can
c cua moi ngi).
Herbs and trees also have Buddha-nature:
Thao Moc Thanh PhatEven herbs and trees
(inanimate thingschung vo tnh) have Buddha-
nature and can become Buddha, a Tien-Tai and
Chen-Yen (Shingon) doctrineHai tong Thien
Thai va Chan Ngon lap ra ly Ngay ca chung vo
2092
tnh nh co cay thao moc cung co the thanh Phat
(tuy nhien, theo Kinh Hoa Nghiem th chan nh
tuy duyen loai hu tnh goi la Phat tanh, loai
vo tnh goi la Phap tanh. Phat tanh va phap tanh
sai biet nen khong co cai ly loai vo tnh thanh
Phat).
Herd (n): an (bay)CrowdFlock
Multitude.
Hereafter (n): i sauKiep sauTng lai.
Hereditary: Gia TruyenTo be transmitted
from one generation to anotherPassed on from
parents to childTruyen lai t i nay sang i
khac, t cha me sang con cai.
Heredity: Di truyen.
Heresy (n): D giaoTa GiaoHeresy is
primary a Western religious concept; there is no
exact Buddhist equivalent. The Sanskrit word
Drsti literally means a wrong view, that is due
not to reason but to craving or desire. According
to Buddhist tration, the most serious form of
heresy is to assert the reality and permanence of
the individual human ego, i.e., the assertion of
atta or atmanTa giao nguyen thuy la mot t
ng cua khai niem ton giao cua Tay Phng;
khong co t tng ng trong Phat giao. Phan
ng Drsti co ngha la ta kien, khong phai v ly
luan ma v khat vong hay ao c. Theo truyen
thong Phat giao, hnh thc ta giao te hai nhat la
nhom chu trng co mot cai nga hang hu.
(skt)
Heresy cannot overthrow the truth: Ta bat
thang chanhThe straight need not fear the
crooked.
Heretics (n): Ngi theo d giao.
Heretics believe that Nirvana is
impermanence: Vo thng ien aoNirvana
is permanent and eternal; however, heretics
believe that everything including nirvana as
impermanentNiet ban la thng hang vnh cu;
tuy nhien ta ao lai cho rang ngay ca Niet ban
cung vo thngSee Eight upside-down views
(B).
Heretics believe that Nirvana is not a place
of bliss: Vo lac ien aoNirvana is a
permanent place of bliss; however, heretics
believe that everywhere including nirvana as no
 2093

pleasure, but sufferingNiet ban la ni cua an the ten heretic sects which denies Buddhist cause
lac; tuy nhien ta ao lai cho rang moi ni ke ca and effect and holding that things happen
Niet ban eu kho ch khong vui. spontaneouslyMot trong mi phai ngoai ao,
Heretics believe that Nirvana is not pure: khc t ly nhan qua cua nha Phat va cho rang
Vo tnh ien aoNirvana is pure; however, van phap xay ra mot cach t nhien.
heretics believe that everything is impureNiet Heretical (a): D giao.
ban la thanh tnh; tuy nhien, ta ao cho rang ngay Heretical doctrines: Ngoai phap.
ca Niet ban cung bat tnh. Heretical followers of Mahayana: Phng
Heretics believe that Nirvana is not a real Quang ao NhanHeretical followers of
Buddha-nature: Vo nga ien aoNirvana is a Mahayana, who hold a false doctrine of the Void,
real Buddha-nature; however, heretics believe teaching it as total non-existence, or nihilism
that there is no such Buddha-natureNiet ban la Ngoai ao phu vao ai Tha chap vao ly khong
chan Phat tanh; tuy nhien ta ao cho rang lam g kien.
co cai Phat tanh. Heretical morality: Ta giiSee Four
Heretics believe in permanence: Thng ien bandhanas (B).
aoThis is one of the eight upside-down views Heretical precepts: Ta giiHeretical rules.
which belongs to the four upside-down views for Heretical rules: Ta giiSee Two grades of
ordinary peopleay la mot trong tam ien ao commandments (A).
thuoc Pham phu T ien aoSee Four upside-
Heretical ways: Ta nhn phapSee Ten
downs, and Eight upside-down views (A).
disturbers of the religious life.
Heretics believe in personality: Nga ien Hermann Oldenberg: An eminent German
aoThis is one of the eight upside-down views
Vedic scholar in nineteenth century, credited for
which belongs to the four upside-down views for
editing the entire Vinaya Pitaka. He was a great
ordinary peopleay la mot trong tam ien ao
vedic scholar and has set the standard for the
thuoc Pham phu T ien aoSee Four upside-
critical editions and interpretations of Rigveda.
downs, and Eight upside-down views (A).
His learned introduction to the Vinaya-pitaka
Heretics believe in pleasure: Lac ien ao brought the Discipline of the Buddhist Order to
This is one of the eight upside-down views which the forefront and a new field was opened for
belongs to the four upside-down views for Buddhist ecclesiastical studies. The Vinaya-pitaka
ordinary peopleay la mot trong tam ien ao was published during the period from 1879 to
thuoc Pham phu T ien aoSee Four upside- 1883 and his English translations of the
downs, and Eight upside-down views (A). Patimokkha, the Mahavagga and the Cullavagga,
Heretics believe in purity: Tnh ien ao in collaboration with Rhys Davids, appeared in
This is one of the eight upside-down views which Volumes XIII, XVII, and XX of the Sacred Books
belongs to the four upside-down views for of the East (1881-1885). His other celebrated
ordinary peopleay la mot trong tam ien ao work, The Buddha, was translated into English by
thuoc Pham phu T ien aoSee Four upside- Hoey in the year 1882. This was the first textbook
downs, and Eight upside-down views (A). in Europe based wholly on first-hand Pali sources.
Heretics Denial of material existence: Sac His other major works were the editions of the
Khong Ngoai aoOne of the ten kinds of Thera-Theri-Gatha (1883), the Dipavamsa (Text
heretics, who denied material existence, and and English translation, 1897), and Literatur des
consequently sought self-control, or nirvanaMot alten Indien. Apart from these solid works,
trong mi loai ngoai ao, phu nhan sac hu, tm Oldenberg has many learned articles to his credit.
cau s t kiem soat va cho rang ay la niet ban His erudition in Vedic literature helped him to
(dung sac pha hu duc, dung khong pha sac hu). establish the relation between Pali literature and
Heretic sect that holds things happen the Vedas. His original suggestion that the
spontaneously: T Nhien Ngoai aoOne of introduction to the Samanna-phala-sutta is an

initiation of the Yajnavalkya-Janaka dialogue in
the Bhradaranyaka Upanisad, and his contention
that the Pali Jatakas are akin to the Akhyana
hymns of the Regveda are examples of thisMot
hoc gia ngi c noi tieng kinh Ve a vao the
ky th 19, co cong trong viec thu thap toan bo
Luat Tang. Ong la mot hoc gia v ai ve Kinh
Ve a va la ngi a at ra nhng tieu chuan cho 2) Aranyaka (skt)Live in retirementA lan
viec bnh pham va giai thch Rigveda. Bai gii
thieu uyen bac cua ong trong bo Luat Tang a
a Gii Luat cua Phat giao len hang au va m Anh hung mat lo (anh hung gap luc cung ng).
ra mot lanh vc mi cho viec tm hieu Tang hoi
Phat giao. Luat Tang c xuat ban trong thi
gian t nam 1879 en 1883, va cac ban dch ra
Anh ng cua ong ve cac bo Gii Bon, ai Pham,
Tieu Pham vi s cong tac cua Rhys Davids, a
c a vao cac cuon so 13, 17, va 20 cua bo
Thanh Th Phng ong. Mot cuon sach noi
tieng khac cua ong, c Phat, a c Hoey Heroic posture of the Buddha: With his feet
dch ra tieng Anh vao nam 1882. ay la cuon
sach giao khoa au tien Au Chau c can c oai nghi cua c Phat trong the ngoi ma hai long
hoan toan tren cac t lieu tieng Pali. Cac cong
trnh quan trong khac cua ong la viec xuat ban
cac bo Trng Lao Tang-Ni Ke vao nam 1883, bo
ao S, nguyen ban dch tieng Anh nam 1897,
va Literatur des Alten Indien. Ngoai nhng tac
pham ln nay, Oldenberg con co nhieu bai viet
uyen bac ve van hoc Ve a a giup ong xac lap
moi quan he gia van hoc Pali va kinh Ve a.
Nhan xet xac ang cua ong cho rang phan m
au kinh Sa Mon Qua la s mo phong cuoc oi
thoai gia Yajnavalkya va Janaka trong cuon
Bhradaranyaka Upanisad, va luan iem cua ong
cho rang bo Tuc Sanh Chuyen Pali gan giong vi
cac bai tung Akhyana trong Thanh kinh Ve a la
nhng th du.
Hermaphrodite: Bien Bat NamHoang mon
One of the five kinds of impotent males or
eunuchsBien Bat Nam hay loai gap nam th n
can khi, ma gap n th nam can khi. Mot trong
nam loai bat namSee Five kinds of eunuchs.
Hermit (n): HermitageAn s (ao s).
Hermit with an empty mind: Vo Tam ao
NhanThe hermet or saint in ecstatic
contemplation, as with empty mind he becomes
the receptacle of mystic influencesCac bac an
tu hay Thanh nhan khong con niem tng, s cau,
ma ch chuyen tam vao yeu phap (Kinh T Thap
2094
Nh Chng: Cung dng Tam The Ch Phat,
chang bang cung dng mot v vo tam ao nhan).
Hermitage:
1) Asram or Asrama (skt)MonasteryTnh xa
(Pham uyen)A place where celibate
discipline is practiced. A living place for
hermitsAm hay coc danh cho an s.
nhaNhan c.
Hero in difficulty or at the end of his life:
Hero of the Trailokya: The BuddhaTam gii
hung, y noi c Phat.
Heroes do not wait for favorable
circumstances, they create them: Anh hung
tao thi the.
Heroic (a): Anh hung tnh.
and thighs soles upwardKien dung toa, the ngoi
ban chan eu nga len tren.
Heroine: Anh th (can quac anh hung, tc la anh
hung quan khan, hay n anh hung).
Herrigel, Eugen (1884-1955): German author
who traveled to Japan and studied archery. He
subsequently wrote a book entitled Zen and the
Art of Archery. He later returned to Germany
and reportedly became an enthusiastic member of
the Nazi PartyMot tac gia ngi c, ngi a
du hanh sang Nhat Ban va hoc ve nganh ban
cung. Sau o ong viet quyen sach nha e Thien
va Nghe Thuat Ban Cung. Sau nay ong tr ve
c va theo tng thuat th ong a tr thanh
thanh vien ac lc cua ang Phat Xt c Nazi.
Heruka (skt): A Sanskrit term for Blood
Drinker. A general term in Tibetan tantric
Buddhism for a wrathful meditational deity. It is
particularly applied to the Buddha
CakrasamvaraThuat ng Bac Phan co ngha la
Ke uong huyet. Mot thuat ng tong quat trong
Phat giao Tay Tang dung e ch mot linh than d
tn trong thien. ac biet ch c Phat
Cakrasamvara.
Hesitate about something: Do d ve viec g.
Hesitating: Lng khngUndecided
Wavering.

Hesitation: S do d.
Heterodox (a): Ta vayDeflected
ErroneousDepraved.
Heterodox attachment: Ta chap.
Heterodox clouds: Clouds of falsity
heterodoxy, which cover over the Buddha-nature
of sentient beingsTa van che phu Phat tanh ni
chung sanh.
Heterodox contemplation: Ta quan.
Heterodox fanning: Ta PhienQuat ta, dung
ta ao e kch ong nhan tamTo influence
people by flase doctrine.
Heterodox ideas: Y tng ta vay.
Heterodox masters: S Ngoai aoSee Six
heterodox teachers.
Heterodox means of living: Ha khau thc
There are four heterodox ways of living, i.e. for a
monk to earn his livelihood by bending down to
cultivate the land, collect herbs, etc.Co bon
cach ta mang sinh song cua mot v Tang bang
cach cay ruong hay boc thuoc, van van.
1) A monk or nun earns his or her living by
bending down to cultivate the land: Tang Ni
lam viec kiem song.
2) Colect herbs for a living; however, collecting
herbs to save human lives is in compliance
with the Compassion which the Buddha had
taught: Boc thuoc kiem song; tuy nhien neu
boc thuoc v nhan ao cu ngi la ung vi ripening differently, i.e. in another incarnation, or
long bi man Phat day.
3) Another wrong way of earning a living is to
look up and telling or guessing as in
astrology: Xem thien vanMot loi song ta
mang khac la xem thien van.
4) Fortune-telling: Nghenh Khau Thc (boi
que).
Heterodox nature: Ta tnh.
Heterodox propaganda: To influence people
by false doctrinesTuyen truyen ta giao.
Heterodox reflection: Ta t duy.
Heterodox teachers: Ngoai ao sThe six
heretical masters, or the six tirthikas or heterodox
teachers in India at the time of the Buddha. These
six always sought to rival BuddhaCh sau v s
ngoai ao An o vao thi c Phat con tai the.
2095
Sau v nay luon tm cach knh chong vi c
PhatSee Six heterodox teachers.
Heterodox teachings: Ta giao.
Heterodox thought: Ta t duy.
ot Heterodox view: Evil viewKhong kienSee
Wrong views.
Heterodox way: Mithya marga (skt)Ta ao.
Heterodox way of obtaining a living on part
of a monk: Ta MenhHeterodox 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, etc.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 cau c bo th cung dng, van van. **
See Four improper ways of obtaining a living on
the part of a monk.
Heterodox way of teaching: Ta Menh Thuyet
PhapHeterodox way of preaching for the
purpose of making a livingThuyet phap lay tien
kiem song la ta menh thuyet phap.
Heterodoxy: Ta kien.
Heterogenous: HybridMixedVariegated
Tap nhap.
Heterogeneous effect produced by
heterogeneous cause: D Thuc QuaFruit
life, e.g. the condition of the eye and other organs
now resulting from specific sins or otherwise in
previous existenceQua bao khac thi ma chn,
nh trong mot kiep tai sanh nao o th do cai nhan
i trc ma ngu can i nay se xau, ep, thong
minh, ngu on (ch khong phai la thien ac na, do
o mi goi la d thuc qua).
Hetu (skt & p): E oNhanCause
Antecedent conditionAccumulated karma
Producing causeMotiveImpulseCause of.
1) Logical reason: Reason forNhan (ong lc
au tien lam sinh ra ket qua hoac a en
hau qua nao o).
2) Cause: ReasonNguyen nhanNguyen
nhan hay cai i trc; ieu kien, ly do,
nguyen ly.Cause, antecedent, condition;
reason, principle
 2096

Hetupaccaya (p): Nhn duyen. cause or logical reasoning or logic with its
Hetupratyaya (skt): E Bat La e DaNguyen syllogistic method of the proposition, the reason,
Nhan. the exampleTieng Phan Hetuvidya, thuoc ve
1) Causes and conditions: Nhn duyen (chanh khoa ly luan hoc, lap ra phap ba chi (tong, nhan
va phu)A directly responsible va du).
circumstanceA causal connectionA 1) The method of proposition: Tong.
circumstance that is a direct causePrimary 2) The method of reason: Nhan.
and secondary cause. 3) The method of example: Du.
2) Hetupratyaya means causation or causality. Hetuvidya-sastra (skt): Nhan Minh LuanOne
Hetu and pratyaya are really synonymous; of the Pancavidya-sastra, a treatise explaining
however, hetu is regarded as a more intimate causality, or the nature of truth and errorMot
and efficient agency of causation than a trong Ngu Minh Luan, ly luan ve ban chat cua s
Pratyaya: Hetupratyaya ngha la nguyen nhan that va s sai lam.
hay nguyen nhan tnh hay tnh nhan duyen. Hetuvidyanyaya-dvara-sastra (skt): Nhan
Hetu va Pratyaya thc ra ong ngha vi Minh Chanh Ly LuanA treatise composed by
nhau. Tuy nhien, hetu c xem la mot nhan Dignaga, translated into Chinese by I-Ching
to tham sau va hieu qua hn Pratyaya. during the Tang dynastyBo luan ve ly luan hoc
3) The original or fundamental cause which c Ngai Tran Na bien soan va ngai Ngha Tnh
produces phenomena, such as karma or dch sang Hoa Ng vao thi nha ng.
reincarnation. Every cause has its fruit or Hetuvikalpa (skt): Nhan phan biet
consequences: Nhan can ban tao ra nghiep Discriminating cause.
qua va s tai sanh. He gay nhan at gat qua. Hevajra-tantra: An important tantric text that
** See Four causations. exists in Sanskrit, Tibetan, and Chinese versions.
Hetupratyaya-hetu (skt): Nhan DuyenThe It is classified in Tibet as belonging to the
general law of causation. The causative highest yoga tantra (anuttara-yoga-tantra) class
influences for being reborn as a human beings of tantra. Its main buddha is Hevjra, and it is
Luat tong quat ve nhan duyen. Nhng nhan anh particularly important in the Sakyapa order of
hng en viec tai sanh tr lai coi ngi. Tibetan Buddhism, in which it is the basis of its
1) A primary causeA root-cause. A seed is a path and result (lam bras) system of meditative
primary cause (hetu): Hetu (skt)Nhan. training. The central teaching of the tantra is the
2) An environmental or secondary cause. Rain, inseparability of cyclic existence and nirvana
dew, farmer, etc, are the environmental or Mot ban kinh mat chu quan trong bang Phan ng,
secondary cause (pratyaya): Pratyaya (skt) Tang ng va Hoa ng. Ban kinh nay c xep
Duyen. loai trong Phat giao Tay Tang la thuoc vao loai
** See Four causations. Mat chu toi thng trong cac loai mat chu. V
Hetuvadapurva Sthavirah (skt): E au Ba a Phat chnh trong mat chu nay la Phat Hevjra, va
BoThe first school of the Sthaviras treating of ac biet quan trong oi vi trng phai Sakyapa
causality, or hetuvada. It was a subdivision of the cua Phat giao Tay Tang, trong o lay s tu tap he
sarvastivadahPhai Nguyen Thuy Thng Toa thong thien nh lam can ban ve ao qua (lam
Bo, mot trong nhng chi phai cua ai Chung bras) cua no.
BoSee Sarvastivada (ai Chung Bo), and Heyday (n): Thi cc thnh.
Sthaviravadin (Thng Toa Bo). Heyday of youth: Hoa nien.
Hetu-vadinah (skt): Thuyet Nhan BoTng t Hi (jap): Karuna (skt) BiSee Compassion.
nh Thuyet Nht Thiet Hu BoSimilar to
Hidden: SecretOccultEsotericB.
SarvastivadahSee Sarvastivadah.
Hidden challenges: Am KhaoNhng khao
Hetuvidya (skt): E o Ph aNhan Minh
ao tham langHidden or silent testing
The logically reasoning of a cause. The science of
 2097

conditionsSee Two kinds of challenges, and Six Hiei (jap): Nui Ty Xan (phai Ty Xan Sn)See
types of testing condition ( 6 ). Hieizan.
Hidden testing conditions: Am khaoSee Six Hieizan (jap): The mountain near Kyoto where
types of testing condition ( 6 ). Saicho (767-822) built a monastery that became
Hidden treasury: Phuc tangAccording to the the headquarters of the Japanese Tendai school,
Flower Adornment Sutra, Chapter 38, there are one of the most influential traditions of medieval
ten kinds of hidden treasury of Enlightening Japanese Buddhism.
Beings. Enlightening Beings who abide by these Hien Quang Zen Master: Thien S Hien
can attain the treasury of truth of supreme Quang (?-1221)A Vietnamese Zen master from
knowledge of Buddhas, and can tame all sentient Thang Long, North Vietnam. At the age of 11, he
beingsTheo Kinh Hoa Nghiem, Pham 38, co left home and became a disciple of Zen master
mi phuc tang (kho tang an kn) cua ch ai Bo Thng Chieu. After his master passed away, he
Tat. Ch ai Bo Tat an trong nhng kho tang an met and became a disciple of Zen master Tr
kn nay co the at c tr hue vo thng cua ch Thong. He was the dharma heir of the fourteenth
Phat va ong thi co kha nang thuan hoa chung generation of the Wu-Yun-Tung Zen Sect. He
sanhSee Ten kinds of hidden treasury of passed away in 1221Thien s Viet Nam, que
Enlightening Beings. Thang Long, Bac Viet. Luc 11 tuoi ngai xuat gia
Hide: AnDauConcealRetire. va tr thanh e t cua Thien s Thng Chieu.
Hide belongings of another person: Dau o Sau khi thay th tch, ngai gap va tr thanh e t
cua aiA Bhiksu or Bhiksuni who hides the cua Thien s Tr Thong. Ngai la phap t i th
belongings of another person causing that person 14 dong Thien Vo Ngon Thong. Ngai th tch nam
to be anxious and fearful, commits an Expression 1221.
of Regret OffenceV Ty Kheo hay Ty Kheo Ni Hierachical (a): Co ton ti, co th bac.
nao dau o at cua ngi khac lam cho ngi ay Higan (jap): Le Thu Phan.
lo lang s set, la pham gii Ba Dat e hay gii Higashihonganji (jap): Chua ong Bon Nguyen
oa (phai phat lo sam hoi). (Nhat Ban).
Hide from the world: An datRetire from the Higashiyama (jap): Vung ong Sn (Nhat Ban).
world or seclude oneself from the society.
Hige-Kyo (jap): Karuna-pundarika-sutra (skt)
Hide oneself: Che hnh dau bong (nac anh tang The sutra of the Flower of CompassionBi Hoa
hnh, hay la tron tranh an dat). Kinh.
Hiding own unwholesome deeds: Che dau ac High: EminentLoftyCao.
nghiep cua chnh mnhThose who keep their
High aim: Elevated mindai ch.
unwholesome deeds hidden, lying about it when
High aspiration: Nhng hoai bao to ln
anyone asks about them, let alone if these deeds
were not asked, then certainly their wickedness High and deep: Cao tham.
would never be revealed. This condition High and large: Long long.
represents people who are pretenders, those who High aspiration: Hoai bao to ln.
tricked others into believing they are saints. They High capacity: CleverThng CanSee
are people of no shame in self or before others Three cultivated levels.
Hang ngi co ai hoi en cai xau cua mnh th High discipline: Ky luat cao.
che dau, huong la khong hoi! ay la loi doi tra, High-mindedness: Auddhatya (skt)Trao c
xao quyet, la gat cho ngi ta tng mnh la bac
See Seventy-five dharmas of the Abhidharma
Thanh. Hang ngi nay c goi la ngi khong
Kosa.
biet tam quSee Four types of persons (D).
High opinion of ones self: Abhimana (skt)
Hiding something inside: Mraksha (skt)Phu Tang thng manHaughtinessSelf conceit
(che dau)CoveringSee Fifty-one Dharmas
See Abhimana.
interactive with the Mind.

High powered and high salaried: Quyen cao quang ai cua c Nh Lai, ai chung nen biet
loc trong (quyen cung nhieu ma bong loc cung Thanh Van tha do li ngi khac ma c to
nhieu).
High quality: Thng pham.
High standard of intellectual inquiry: Trnh
o tr tue uyen tham.
High virtues: Ch c.
Higher bonds of desire: Ngu Thng Phan
Kiet SAccording to the Sangiti Sutta in the
Long Discourses of the Buddha and Kosa Sastra,
there are five higher bonds of desire still exist in
the upper realms of form and formlessness, for
they fetter beings to aggregates, etc., produced in
the higher forms of becomingTheo Kinh Phung
Tung trong Trng Bo Kinh va Cau Xa Luan, co Highest class: Superior classThng boi.
nam phan ket sinh khi trong cac canh gii cao Highest class of goodness rewarded with the
hn cua sac gii va vo sac gii hay ngu thng deva life: Thien aoDo nghiep lanh bac tren
phan ket v chung troi buoc hu tnh vao ngu uan ma bc tiSee Three good upward states of
e sanh vao cac coi caoSee Five higher bonds
of desire.
Higher Dharma: Vi dieu phap.
Higher gati: Thng thuThe higher directions
of transmigration.
Higher Hinayana: SatyasiddhiPha Tnh
TongEverything has not a nature of its own
See Four kinds of inference in logic (A).
Higher Mahayana: Hien Thc TongAll
comes from the bhutatathataRevelation of
realitySee Four kinds of inference in logic (A).
Higher morality: Gii luat cao thngSee
Four kinds of higher morality.
Higher spiritual being: Devas (skt)Gods
GeniusThienSee Seven states of sentient
beings.
Higher vehicle: Thng ThaThis is one of
the four great voices of the Buddha, You should
know that those in the vehicle of listeners follow
the words of others to understand; their
knowledge and wisdom is narrow and inferior.
There is a higher vehicle called the vehicle of the
individually awakened, whose enlightenment
does not depend on a teacher. You should learn
it. Those inclined to a superior path, having
heard this voice, give up the path of listeners and
cultivate the vehicle of the individually
awakeneday la mot trong bon am thanh
2098
ngo, tr hue hep kem. Lai co oc Giac tha to
ngo chang do thay, ai chung nen hoc. Nhng
ngi thch thang ao nghe li nay xong lien bo
Thanh Van tha ma tu oc Giac thaSee Four
great voices from the power of the virtuous
qualities of Buddha.
Higher wholesome deeds: Li sThere are
five higher wholesome deedsCo nam thien
nghiepSee Five higher wholesome deeds.
Highest aims: Elevated mindai ch.
Highest bliss: e nhat ngha lacHy lac toi
thng hay Niet BanNirvanaSee Nirvana.
existence.
Highest class great cart: ang Nht ai Xa
According to the Lotus Sutra, this is the highest
class great cart, i.e. universal salvationTheo
Kinh Phap Hoa (Pham Th Du), ay la chiec xe
Trau Trang ma v trng gia dung e dan du cac
con trong nha la tam gii, v nh phng tien e
pho cu chung sanhSee Universal Salvation.
Highest disciplinary process: The e Nhat
PhapThe fourth and the highest disciplinary
processGia Hanh th t cung la gia hanh cao
nht trong bon gia hanhSee Four good roots
(C).
Highest divine beings: Thien Ton.
1) The most honoured among devas: Bac ton
quy nht cua ch Thien.
2) The Maharaja protectors of Buddhism and
others in the sense of honoured devas: Thien
vng ho phap va nhng bac ton quy khac
cua ch Thien.
3) Title applied by the Taosits to their divinities:
Nhng bac Than Thanh cua nhng ngi theo
Lao Giao.
4) A title of the Buddha: Danh hieu cua c
Phat.
Highest fruit: Perfect Buddha enlightenment
Cc qua.
Highest heaven of form: Akanistha (skt)Hu
anh ThienThe highest heaven of form, the

ninth and the last of the fourth dhyana heavens
(T thien thien)Tri Sac cu canh thien, coi
tri sac gii th chn, la coi tri cao nhat trong T
Thien ThienSee Naivasamjnanasamjnayatana
and Four immaterial heavens.
Highest heaven of the form-realm:
Akanisthas (skt)Sac cu canh thienSee Five
pure-dwelling heavens in the fourth dhyana (I).
Highest incarnations of the six paths: Sanh
ThienChung sanh cao nhat trong luc ao
Thien thu trong luc thu (t vng thien en phi
tng thien)See Three kinds of heaven (B).
Highest Joy: Sukhavati (skt)Name of the Pure
Land of Amitabha BuddhaSee Amitabha and
Sukhavati.
Highest knowledge: Anna (p)Ajnata (skt)
Highest wisdomPerfect knowledgeSpiritual
knowledgee nhat ngha tr (tue vien man hay
tr tue cao nhat).
Highest of the material heavens: Akanistha
(skt)Sac Cu Canh ThienSee Akanistha,
Nine heavens of the fourth dhyana heaven, and
Four dhyana heavens.
Highest meditation: e nhat ngha quanThe
supreme meditation of Tien-Tai, the meditation
on the MeanPhep quan toi thng cua tong
Thien Thai hay Trung Quan (thien cua tong Thien
Thai ve Trung ao)See Three contemplations.
Highest of the nine stages of birth in the
Pure Land: Thng phamThe three highest of
the nine stages of birth in the Pure Land of
AmitabhaBa bac cao nhat cua vang sanh Tnh
oSee Nine holy grades of Lotus (C).
Highest point: ApexUltimate or extreme
pointCc iem.
Highest quality of the incarnated beings
with corresponding to karma: Thng pham
thng sanhReborn in the uppermost of the
Lotus grade. The highest quality of the incarnated
beings with corresponding to karma. This is the
highest grade in the Pure LandTai sanh vao coi
cao nhat tren Tnh o (tuy theo nghiep lc).
Highest samadhi practiced by Bodhisattvas:
Nhat Thiet Nh Lai nhThien nh cao nhat
c cac v Bo Tat tu tap.
2099
Highest siddhanta: e Nhat Ngha Tat an
Highest universal gift of the Buddha, one of the
four types of siddhanta, the highest Siddhanta or
Truth, the highest universal gift of Buddha, his
teaching which awakens the highest capacity in all
beings to attain salvationMon qua cao quy va
bnh ang nhat cua c Phat, mot trong t tat
an, chan ly cao nhat cua Phat lam thc tnh kha
nang cao tot cua chung sanh e at c giai
thoatSee Four kinds of siddhanta.
Highest stage of enlightenment:
Enlightenment of a BuddhaCc v.
Highest stages in the Pure Land: Thng
pham Tnh oThng Pham Lien aiThe
highest stages in the Pure Land where the best
appear as the lotus flowers on the pool of the
seven precious things. When the lotuses open they
are transformed into beings of the Pure Land
Pham cao nhat tren coi Tnh o, ni ma nhng v
vang sanh hien ra nh nhng hoa sen trong ao that
bao. Khi nhng hoa sen nay n th cac v ay se
chuyen hoa thanh nhng chung sanh trong coi
Tnh o.
Highest state of concentration: Hai An Tam
Ma aA state of concentration of the highest
level, mentioned in the Avatamsaka Sutra. The
mind is likened to the ocean, which when calm
and without a single wave, can reflect everything
throughout the cosmos, past, present and future
Trang thai tap trung mc o cao, c noi en
trong Kinh Hoa Nghiem, trang thai tam nh ai
dng, mot khi tnh lang va khong gn song se
phan chieu moi vat trong vu tru, qua kh, hien tai
va v lai.
Highest teacher: Guru-deva (skt)Thanh s.
Highest of the three highest classes: Thng
Pham Thng SanhSee Nine holy grades of
Lotus (C).
Highest of the three lowest classes (grades):
Ha Pham Thng SanhSee Nine holy grades of
Lotus (A).
Highest of the three middle classes: Trung
Pham Thng SanhSee Nine holy grades of
Lotus (B).
Highest truth: e Nht Ngha ee Nht
Ngha Tat anOne of the four types of
siddhanta, the highest Siddhanta or Truth, the

highest universal gift of Buddha, his teaching
which awakens the highest capacity in all beings
to attain salvation. This is also one of the two
truths, the highest truth, the supreme truth or
reality, the ultimate meaning, the paramount truth
in contrast with the seeming; also called Veritable
truth, sage-truth, surpassing truth, nirvana,
bhutatathata, madhya, sunyata, etc.Mot trong t
tat an, chan ly cao nhat cua Phat lam thc tnh
kha nang cao tot cua chung sanh e at c giai
thoat. ay cung la mot trong hai e, chan ly tham
dieu, ten goi oi lai vi tuc e. e nht ngha e not Buddhism and Tathagata-Garbha thought is
con goi la chan e, Thang ngha e, Niet ban,
chan nh, thc tng, trung ao, phap gii, chan
khong, van van (theo ai Tha Ngha Chng, e
nht ngha e con goi la chan e, oi lai vi tuc attempts to introduce into Buddhism a doctrine
e hay vong e)See Four kinds of siddhanta.
Highest universal gift of Buddha: Highest
SiddhantaHighest Truth, his teaching which
awakens the highest capacity in all beings to
attain salvatione nhat ngha tat an.
Highest vehicle: Supreme vehiclee nhat
thaSee Mahayana.
Highest void: Supreme voidThe void beyond
thought or discussione Nht Ngha Khong
The highest Void or reality, the Mahayana
nirvana, though it is also applied to Hinayana
nirvana. A conception of the void, or that which is
beyond the material, only attained by Buddhas
and bodhisattvasCai khong tuyet oi hay Niet
Ban cua ai Tha, du t nay cung dung cho Niet
Ban Tieu Tha, nh cai khong cua Tieu tha ch
thien ve cai an khong ma thoi. Cai khong
ma ch Phat va ch Bo Tat chng c la cai
khong a dt han Hu Vo, vt ngoai vong vat
chat.
Highest wisdom: Samyak-sambuddhi or Bodhi
(skt)Highest knowledgePerfect universal
wisdome nhat ngha trChanh ang giac
(cua mot v Phat)nh tamSee Ten
directional decisions.
Highly purified light atmosphere: Thien Tnh
Quang Minh phong luanSee Ten types of
characteristics of manifestation of a Buddha (8).
Hihan Bukkyo (jap): A Japanese term for
Critical Buddhism, a recent movement in
academic Buddhist Studies in Japan, led by
2100
Noriaka Hakamaya and Shiro Matsumoto, both of
Komazawa University. The movement
investigates developments within East Asian
Buddhism in light of the core doctrines of Indian
Pali literature and early Mahayana texts, and its
exponents have concluded that many of the most
widespread doctrines of East Asian Buddhist
traditions are fundamentally incompatible with the
central tenets of Indian Buddhism. They have
generated heated controversy with such
provocative (khch ong) statements as Zen is
not Buddhism. They label such substantialist
(ngi theo triet thuyet thc the) notions as
Tathagata-garbha and original awakening as
advocating a truly existent self (atma-vada),
which is explicitly rejected in early Indian
sourcesThuat ng Nhat Ban dung e ch Cap
Thiet ve Phat Giao, mot phong trao mi ay ve
nghien cu Phat giao tai Nhat Ban, c Noriaka
Hakamaya va Shiro Matsumoto cua trng ai
Hoc Komazawa dan au. Phong trao nay xem xet
s phat trien giao ien Phat giao Pali tai cac x
ong A va kinh van Phat giao ai Tha trong
buoi ban s, va nhng ngi ung ho cho phong
trao nay ket luan rang hau het nhng giao thuyet
a c truyen ba rong rai tai cac x truyen
thong Phat giao ong A tren can ban khong
tng hp vi Phat giao An o. Nhng ngi nay
a lam phat khi len s tranh luan nong bong vi
nhng li tuyen bo khch ong nh Thien tong
khong phai la Phat giao va T tng ve Nh
Lai Tang khong phai la Phat Giao. Ho a dan
nhan cho nhng khai niem ve thuyet thc the nh
Nh Lai Tang va Bon Giac nh la nhng co
gang nham gii thieu vao Phat giao mot giao
thuyet cho rang co mot cai nga hang hu, a b
bac bo thang thng bi cac tai lieu An o buoi
ban s.
Hill monk: Sn Tang.
1) A monk dwelling apart from monasteries:
Tang l mien sn da xa ri s sung tuc cua
chua chien.
2) A self-deprecatory term used by monks: Tang
l t xng ho mot cach nhun nhng.
Hill with the stone sutras: Thach Kinh Sn
Which are said to have been carved in the Sui
 2101
dynasty in Pai-Tai-Shan, west of Cho-Chou,
ChinaKinh c khac trong nui a Bach ai teaching as it was taught by the Buddha. The
Sn, vao i nha Tuy Truy Chau ben Tau. essence of the teaching is expressed in the
Hill of swords: ao sn (nui ao).
Hima (skt): WinterMua ong.
Himalaya: Hi Ma lap snThe range of
mountains which spreads across India, Ladakh,
Tibet, Nepal, Sikkim and Bhutan.
Himatala (skt): Hy Ma at LaTuyet Sn
HaAccording to Eitel in The Dictionary of
Chinese-English Buddhist Terms, this is an
ancient kingdom ruled in 43 A.D. by a descendant
of the Sakya family. Probably the region south of
Kundoot and Issar, north of Hindukush near the
principal source of the OxusTheo Eitel trong
Trung Anh Phat Hoc T ien, Tuyet Sn Ha la
mot vng quoc co c mot ngi thuoc dong
doi Thch Ca cai tr vao khoang nam 43 sau Tay
Lch. Vung nay co le nam ve pha nam Kundoot
va Issar, pha bac cua Hindukush, ni phat nguyen
cua song Oxus.
Hina-dhatu (skt): The low elementThe low
realmLiet giiSee Three dharmas (XIII) (C).
Hinayana (skt): Tieu ThaSmall Vehicle.
(A) An overview of MahayanaTong quan ve
Tieu Tha:
1) Southern or Theravada schoolMinor
VehicleThe small or inferior vehicle as
compared with the greater teaching (ai
tha). Hinayana is the form of Buddhism
which developed after Sakyamunis death, at
about the beginning of the Christian era,
when Mahayana doctrine were introduced.
The objective is personal salvation. The term
used by Mahayanists to describe their
opponents, who cultivate a doctrine different
from Mahayana, or whose path is
characterized as selfish and inferior, and only
for their own benefits. A Sanskrit term for
Little or minor (small) Vehicle. Name of
the earliest system of Buddhist doctrine,
opposed to the Mahayana. This is the term
which the Mahayana utilizes to refer to the
those who follow Theravada for they have
own liberation s goal rather than that of all
beings. In fact, Hinayana developed between
the death of Buddha and the 1st century BC
and it represented the original and pure
four noble truths, the doctrine of dependent
arising, the teaching of the ego, the law of
karma and the eightfold noble path. Although
according to Indian Buddhist legends, there
were many Hinayana schools since early
Buddhism, but only eighteen were mentioned
in the records. Although many of these
schools developed their own Abhidharma and
Vinayas, but they shared a great deal in
common, particularly the four noble truths,
the dependent arising, and the ideal of
individual liberation. Today the only
Hinayana school that survives is
Theravada; however, they reject the label
Small Vehicle. This is the term which the
Mahayana utilizes to refer to the those who
follow Theravada for they have own
liberation s goal rather than that of all beings.
In fact, Hinayana developed between the
death of Buddha and the 1st century BC and it
represented the original and pure teaching as
it was taught by the Buddha. The essence of
the teaching is expressed in the four noble
truths, the doctrine of dependent arising, the
teaching of the ego, the law of karma and the
eightfold noble path. Nowadays, there exists
only one school named Theravada;
however, Buddhists in this school do not
except the label Hinayana given to them by
the MahayanistsTrng phai Theravada
hay Nam Tong. Trng phai Tieu tha c
thanh lap sau khi c Phat nhap diet, vao
khoang ky nguyen Thien Chua, cung vao luc
ma trng phai ai tha c gii thieu. Cu
canh giai thoat cua Tieu tha la t o. T
c nhng ngi theo ai Tha dung e
dien ta nhng ngi tu tap theo giao phap
khong phai la ai Tha, hoac ng loi tu
tap cua ho bieu th tnh t ky va kem coi, va
ch v quyen li cua rieng mnh ma thoi. T
Bac Phan ch Tieu tha hay co xe nho. Ten
cua mot hoc thuyet Phat giao s khai, ngc
lai vi ai Tha. ay la mot t ma
Mahayana a gan cho nhng ngi tu theo
trng phai Theravada v cho rang nhng
 2102

ngi nay ch t o e tr thanh nhng A la Theravada or Teaching of the Elders, is the

han, ch khong o tha. Ky that, Hinayana ra
i va phat trien t khi Phat nhap diet cho
en au the ky trc Tay lch, va la ai dien and Laos. Theravadins emphasize the
cho hoc thuyet thuan khiet ban au y nh li
Phat day. ieu can ban trong giao ly
Hinayana la T Dieu e, Thap nh nhan
duyen, Hoc thuyet ve ban nga, Luat nhan
qua va bat Chanh ao. Mac du theo truyen
thuyet Phat giao An o, co nhieu trng phai
Tieu Tha t buoi ban s cua Phat giao,
nhng ch co 18 bo phai c ghi lai ma thoi.
Du nhieu trng phai co luan tang va luat
tang cua rieng mnh, nhng ho rat giong nhau
nhieu iem nh tat ca eu nhan manh en
T ieu e, Thap Nh Nhan Duyen, va
Ly Tng Giai Thoat Ca Nhan. Ngay nay
tai ch con duy nhat mot trng phai ton tai la
trng phai Theravada, tuy nhien, ngi theo
trng phai nay khong chap nhan cai nhan
Tieu Tha ma nhng ngi theo trng
phai ai Tha gan cho ho.
2) The Buddha did not appoint a successor, and
after his final extinction Buddhism never
again had a central authority. With the
passage of time and the traditions
geographical expansion, it was inevitable that
different visions of the Buddhist path
developed. However, such divergences have
never constituted a schism, because varying
views are, and always have been, permissible
in Buddhism. Only by changing the rules of
monastic practice, and thereby splitting the
Sangha, would a schism be created. In the
Pali Nikayas it is said that before his final
extinction the Buddha urged his followers to
make themselves and the Dharma their only
island and sole refuge. Accordingly, after
his death the members of the Sangha gather
in Rajagriha, present day Rajgir, to recite the
Buddhas discourses. This event is referred to
as the First Council. As the Sangha spread
and Buddhist thought developed, it was
inevitable that disputes would arise. By the
time the Second Council was called at Vesali,
around 330 B.C., there were many factions in
the Sangha pulling in different directions. The
most conservative form of Buddhism, the
dominant form practiced today in such places
as Sri Lanka, Burma, Thailand, Cambodia,
importance of the last historical Buddha,
Siddhartha Gautama, and claim to preserve
his authentic teaching. This teaching is
canonized as the Three Baskets, a group of
texts dating probably from the first century
B.C. and written in Pali, a middle Indian
language akin to the language the Buddha
himself would have spoken. Classical
Theravada recognizes that there are different
goals for different followers. However, its
ideal is the Arhat, the disciple who gains
enlightenment through meditation on the
Buddhas Dharma, and is released from the
cycle of rebirthc Phat a khong ch nh
ngi ke v, va sau khi Ngai nhap Niet Ban
Phat giao khong co giao quyen trung ng.
Vi dong thi gian va s m rong khu vc
cua cac truyen thong, tat nhien la co nhng
cai nhn khac nhau ve con ng Phat giao
a phat trien. Tuy nhien, nhng khac biet nh
the cha bao gi tao nen mot cuoc phan ly ve
giao phap, bi v nhng quan iem thay oi
khac nhau luon c chap nhan trong Phat
giao. Ch vi s thay oi nhng gii luat va
s tu tap, va t o tao ra s phan chia trong
Tang Gia, mot s phan ly ve giao phap co
the c tao ra. Trong Kinh Tang Pali, ngi
ta noi rang trc khi nhap diet, c Phat a
khuyen cac e t hay t lo lieu va Giao Phap
la hai ao duy nhat cho ho ve nng. . Do
o, sau khi Ngai nhap Niet Ban, ch Tang
hop tai thanh Vng Xa, bay gi la Rajgir e
trung tung lai nhng li Phat day. Bien co
nay c ngi ta noi ti nh la cuoc ket tap
kinh ien lan th nhat. Khi Tang oan m
rong va t tng Phat giao phat trien, ieu tat
yeu la nhng cuoc tranh cai se dien ra. Vao
luc Ngh Hoi Ket Tap Kinh ien lan th hai,
c trieu tap tai thanh Xa Ve, khoang 330
nam trc Tay lch, a co nhieu phe phai
trong Tang Gia, tach ra theo nhng hng
khac nhau. Hnh thc bao thu nhat cua Phat
giao, la tong phai Phat giao Nguyen Thuy
Theravada hay Trng Lao Bo, noi bat nhat
 2103

la tai cac x Sri Lanka, Mien ien, Thai Lan, Lan cho en the ky th nhat trc Tay lch
Cam Bot va Lao. Nhng ngi theo tong phai mi c bien chep lai kinh sach ma bay gi
Theravada at nang vai tro quan trong cua v c biet nh la he Kinh ien Pali.
Phat lch s cuoi cung, Tat at a Co am, 4) The Theravada tradition was widely practiced
va tuyen bo gi gn giao phap xac that cua in India after the Buddhas passing away. By
Ngai. Giao phap nay c xep at trong the third century B.C., it was established in
Tam Tang Kinh ien, mot nhom van kinh current day Pakistan and Afghanistan, and
co le c ghi chep t the ky th nhat trc took root in Central Asia in the early century
Tay lch, va c viet bang tieng Pali, mot A.D. However, Muslim invasion in the 11th
ngon ng thuoc giai cap trung lu An o, and 12th centuries virtually extinguished the
hi giong ngon ng ma c Phat thng x religion in the Indian sub-continent and in
dung. Tong phai Theravada co ien cong Central Asia. In the third century B.C., King
nhan co nhng muc ch khac nhau cua tn Asoka of India sent missionaries to Ceylon,
o. Tuy nhien, ly tng cua tong phai nay la now Sri Lanka, where Buddhism became
qua v A La Han, v e t at c s giac firmly established. The Theravada tradition
ngo qua tham thien tren giao phap cua c still flourishes there. From India and from
Phat va a thoat ly sanh t luan hoi. Ceylon, it spread to Southeast Asia, and is
3) The Buddha spoke to a wide range of people presently strong in Thailand, Burma,
from every social, educational, and economic Cambodia and Laos. In recent years the
background. His followers varied in Theravada tradition has become more widely
disposition, interest and inclination. However, practiced in Malaysia and Singapore. In the
thus the Buddha taught according to the 19th century, Western intellectuals became
specific group present at each discourse, interested in the Theravada tradition.
using words and concepts suitable for their Nowadays, it attracts people from all walks of
different levels. The various teachings He life and Theravada monasteries, Dharma
gave developed into two principal traditions: centers and retreat sites have been
the Theravada and the Mahayana. The established throughout the West. Based on
Theravada contains the teachings spoken by the Pali Canon, the Theravada tradition
the Buddha to people who were interested in presents Buddhas teachings by first
being free from cyclic existence and attaining explaining the four noble truths, the three
liberation. These sutras were passed down higher trainings and the noble eightfold path.
orally until the first century B.C., when they The Theravada tradition states that the
were written down in Ceylon and became number of people who can become Buddhas
what is known now as the Pali Canonc are very few. In our eon, there will be 1,000
Phat thuyet phap cho rat nhieu hang ngi Buddhas, of which Sakyamuni Buddha is the
khac nhau ve v tr xa hoi, giao duc va ieu fourth. The 996 Buddhas-to-be are now
kien kinh te. e t cua Ngai lai rat khac nhau Bodhisattvas. Thus, as the rest of us wont
ve can tanh, s thch va khuynh hng. Tuy become Buddhas, we should aim to become
nhien, c Phat a tuy theo tng nhom ma Arhats, those who are free from cyclic
ban phap thoai, Ngai s dung t ng thch existence and have attained Nirvana
hp cho tng trnh o khac nhau cua ho. Truyen thong Nguyen Thuy la truyen thong
Nhng li day a dang cua c Phat a c c tu tap rong rai An o sau khi c
khai trien thanh hai truyen thong chnh: Phat nhap Niet Ban. Vao the ky th 3 trc
Nguyen Thuy va ai Tha. Giao ly Phat giao Tay lch truyen thong nay c thiet lap
Nguyen Thuy cha ng nhng li Phat day cac vung ma bay gi la Hoi Quoc va A Phu
cho nhng ngi co y hng thoat khoi vong Han, ong thi cung bat re Trung A vao
sinh t luan hoi va c giai thoat hoan toan. khoang au Tay lch. Tuy nhien, cuoc xam
Nhng bai kinh nay c truyen khau Tch lang cua ngi Hoi vao khoang nhng the ky

11 va 12 hau nh huy diet toan bo Phat giao
tren luc a An o va vung Trung A. Vao the
ky th 3 trc Tay lch, vua A Duc a gi
nhng oan truyen giao ti Tch Lan, vung
ma bay gi c goi la Sri Lanka, ni ma
Phat giao c thiet lap that vng chac.
Truyen thong Theravada van con phat trien
rc r en ngay nay. T An o va Tch Lan
Phat giao Nguyen Thuy a lan rong manh me
en cac x thuoc vung ong Nam A nh
Thai Lan, Mien ien, Cam Bot va Lao.
Trong nhng nam gan ay truyen thong Phat
giao nguyen Thuy c tu tap mot cach rong
rai tai Ma Lai va Tan Gia Ba. Vao the ky th
19, cac nha tr thc Tay phng bat au cam
thay thch thu he thong giao ly cua Phat giao
Nguyen Thuy. Ngay nay Phat giao Nguyen
Thuy a thu hut dan chung t moi thanh phan
cua xa hoi, va t vien, Phap vien cung nh
nhng v tr an dng thien nh thuoc he
thong Phat giao Nguyen Thuy a c thiet
lap khap ni Tay phng. Da theo kinh
ien Pali, Phat giao Nguyen Thuy trnh bay
giao ly cua c Phat vi trc nhat la T Va o la tai sao co s khac biet ang ke gia
Dieu e, Tam Hoc va Bat Thanh ao.
Truyen thong Phat giao Nguyen Thuy noi
rang so ngi co the chng c Phat qua rat Chau va cac truyen thong Nguyen Thuy khac
t oi. Trong thi ai cua chung ta co 1.000 v
Phat ma c Thch Ca Mau Ni la v Phat th
t. 996 v con lai ang la nhng v Bo Tat se
thanh Phat trong tng lai. Nh vay so con lai
cua chung ta se khong thanh Phat, chung ta
nen hng en muc ch tr thanh nhng v A
La Han, giai thoat khoi sanh t va chng ac
Niet Ban.
5) In the West, Theravada practice is popular
with people who wish to calm their
uncontrolled thoughts and emotions and to
focus on more positive attitudes. Many
people in the business world have found
breathing meditation extremely helpful, so
many of them focus on meditation. And thats
why there is a considerable difference
between Sangha and lay people in their way
of practicing the Dharma in Asian Theravada
countries and Theravada traditions in the
West. In Southeast Asian countries, the
monks keep their precepts purely, study,
2104
meditate and dedicate the positive potential
they create for everyones welfare. Because
the Sanghas practice benefits society as a
whole, the laity happily supply daily
requisites: food, clothing, shelter and
medicine to the monks. This view of the roles
of Sangha and lay is changing as the
Theravada tradition takes root in the West.
Most Western lay Buddhists are interested in
meditation and many meditate daily before
and after going to work. They go to Dharma
centers for their annual vacation. Some even
take several months leave from their job to
participate in lengthy retreats. In the West,
Dharma teachers can be both ordained and
lay, men and women phng Tay, thc
tap theo truyen thong Nguyen Thuy rat pho
thong vi nhng ngi muon lang du nhng
t tng va cam xuc khong kiem soat c
cua ho e tap trung vao nhng tam thai tch
cc hn. Nhieu ngi trong the gii kinh
doanh a thay rang phng phap so tc
quan co tac dung vo cung hu ch cho ho.
Tang gia va ngi tai gia trong loi tu tap Phat
phap tai cac x Phat giao Nguyen Thuy A
Tay phng. Tai cac x ong Nam A, ch
Tang tinh chuyen tr gii, tu hoc giao ly, va
thien nh roi hoi hng nhng thien nghiep
a gay tao cho phuc li cua moi ngi. V s
tu tap cua Tang gia nham li lac cho toan
the, nen nhng ngi tai gia rat hoan hy
thanh knh cung dng cho ch Tang nhng
nhu yeu pham hang ngay nh thc an, o
mac, cho va thuoc men. Quan iem ve vai
tro cua ch Tang va Phat t tai gia ang thay
oi tai nhng x ma truyen thong Nguyen
Thuy bac au ben re Tay phng. Hau het
cac Phat t tai gia tai cac x Tay phng rat
a thch thien nh. Rat nhieu ngi thc tap
thien nh trc va sau gi lam viec. Hang
nam trong cac dp ngh phep ho thng en
cac trung tam Phat giao e tu tap giao ly va
thien nh. Co nhng ngi xin ngh viec
trong nhieu thang e tham d vao nhng
khoa an c dai han. Tai Tay phng, cac
 2105

Phap s co the la ngi xuat gia hay tai gia, Tieu Tha, ngc lai vi triet ly Tanh Khong
ngi nam hay ngi n. trong ai Tha.
(B) Differences between Hinayana and Hinayana-eighteen sects: Tieu Tha Thap Bat
MahayanaNhng khac biet gia Tieu Tha BoMui tam phai Tieu thaEighteen sects of
va ai Tha: Hinayana:
1) The Mahayanists emphasize the universalism (A) Mahasanghikah: ai Chung Bo. See
and altruism, develop wisdom and the perfect Mahasanghikah.
transformation of all living in the future state; 1) Ekavya-vaharikah: Nht Thuyet Bo.
while the Hinayanists seek for narrow 2) Lokottaravadinah: Thuyet Xuat The Bo.
personal salvation, seek for the destruction of 3) Bahusrutiyah: a Van Bo.
body and mind and extinction in nirvana: ai 4) Prajanptivadinah: Thuyet Gia Bo.
Tha nhan manh en v tha pho cu, phat 5) Jetavaniyah (Caityasailah): Che a Sn Bo.
trien tr hue, va hoa o chung sanh trong kiep 6) Aparasailah (Bac Sn Tru Bo: Uttarasailah):
tng lai; trong khi Tieu Tha ch mong cau Tay Sn Tru Bo.
t o qua s tch diet ni niet ban. 7) Gokulika: KaukkutikahKe Li Bo.
2) Bodhisattvas in the Mahayana practice six (B) Aryasthavirah: Thng Toa Bo.
paramitas; while for the Arahanship the Four 8) Haimavatah: Tuyet Sn Bo.
Noble Truths are the foundation teaching, for 9) Sarvastivadah: Thuyet Nht Thiet Hu Bo.
pratyeka-Buddhahood the twelve nidanas: Bo 10) Vatsiputriyah: oc T Bo.
Tat ai Tha tu hanh luc o Ba La Mat; 11) Dharmottariyah: Phap Thng Bo.
trong khi ben Tieu Tha th A La Han lay T 12) Bhadrayaniyah: Hien V Bo.
Dieu e lam bon giao, va oc Giac lay Thap 13) Sammatiyah: Chnh Lng Bo.
Nh Nhan Duyen lam bon giao tu hanh. 14) Sannagarikah: Mat Lam Sn Bo.
3) To seek for Buddhahood is Mahayana, to 15) Mahisasakah: Hoa a Bo.
seek for Arahathood, Sravakas or Pratyeka- 16) Dharmaguptah: Phap Tang Bo.
buddhahood are Hinayana: Tm qua v Phat 17) Kasyahpiya: Am Quang Bo.
la ai Tha, cau qua A La Han va Bch Chi 18) Sautrantikah: Kinh Lng Bo.
Phat la Tieu Tha. Hinayana-four doctrines: Tieu Tha T
** See Hinayana and Mahayana. MonFour schools or doctrines of Hinayana
Hinayana Abhidharma: Tieu Tha Luan Bon ca, bon trng phai hay bon giao phap Tieu
According to Keith in the Dictionary of Chinese Tha:
Buddhist Terms, the Hinayana sastras, the 1) The door of reality, the existence of all
philosophical canon of the Hinayana, now phenomena, the doctrine of being: Tieu Tha
supposed consist of some thirty-seven works, the Hu MonNoi ve ly Hu.
earliest of which is said to be the Gunanirdesa 2) The door of unreality, door of non-existence:
sastra before 220 A.D. The date of the Tieu Tha Khong MonNoi ve ly
Abhidharma is still unknown to usTheo Keith Khong.The door of both reality and
trong T ien T Ng Phat Giao Trung Quoc, th unreality or relativity of existence and non-
nhng bo luan ve triet ly cua trng phai Tieu existence
Tha, bay gi gom khoang chng 37 bo, bo luan 3) The door of both reality and unreality or
sm nht la bo Phan Biet Cong c Luan c relativity of existence and non-existence:
bien soan trc nam 220 sau Tay Lch. Cho ti Tieu Tha Diec Hu Diec Khong MonNoi
bay gi th chung ta van cha biet ro bo A Ty at ve ly va Hu va Khong.
Ma Luan hay Vi Dieu Phap c bien soan hoi 4) The door of neither, or transcending existence
nao. or non-existence: Tieu Tha Phi Hu Phi
Hinayana doctrine of void: Tieu KhongThe Khong MonNoi ve ly Phi Hu, Phi
Hinayan doctrine of the void, as contrasted with Khong.
that of MahayanaTriet ly Tanh Khong trong

Hinayana-four major sects: Tieu Tha T
BoAccording to I-Ching, there are four schools
in HinayanaTheo Nhat Hanh th Tieu Tha co
bon tong:
1) Arya Mahasanghanikaya: ai Chung Bo
A-Li-Da-Mac-Ha-Tang-Ky-Ni-Ca-Da.
2) Arya-Sthavirah (skt): Thng Toa BoA-Li-
Da-Tat-Tha-Be-Da.
3) Arya-Mulasarvastivadah (skt): Can Ban
Thuyet Nht Thiet Hu BoA-Li-Da-Mo-
La-Tat-ba-Tat-e-Ba-a.
4) Arya-Sammatiyah (skt): Chanh Lng Bo
A-Li-Da-Tam-Mat-Lat-e.
Hinayana and the heretical sects: Tieu Tha
Ngoai aoTieu tha va cac tong phai ngoai
ao.
Hinayana and Mahayana: Tieu Tha va ai
Tha.
1) The ideal of Hinayana was Arhatship or
attainment of personal enlightenment. The
ideal of Mahayana was Bodhisattvayana.
Sravakayana and Pratyekabuddhayana,
according to Mahayana aimed at mere
individual enlightenment which was a narrow
ideal. Bodhisattvayana aimed at universal
enlightenment. It was the destiny of every
individual to become a Buddha. The
Bodhisattva ideal of Mahayana was higher;
that of Hinayana was inferior. The difference
in the spiritual ideal of the two is expressed in
yet another way. The ideal of Hinayana is
Nirvana; the ideal of Mahayana is Buddhava,
the attainment of Buddhahood. The
Mahayanist does not consider the attainment
of Nirvana to be the highest ideal, but the
attainment of Buddhava, i.e. Prajna or
transcendental insight and karuna or universal
love to be the highest idealLy tng
Nguyen Thuy la qua v A La Han, la s giac
ngo ca nhan. Ly tng ai Tha la Bo Tat
Tha. Theo Phat giao ai Tha th Thanh
van va Duyen giac tha ch cau at ti giac
ngo ca nhan, o la mot ly tng han hep.
Nhng Bo Tat th lay s giac ngo cua the
gian lam muc ch. nh menh cua moi ca
nhan la tr thanh Phat. Ly tng Bo Tat cua
ai Tha th cao hn, va ly tng cua
Nguyen Thuy th thap hn. S khac biet gia
2106
hai loai ly tng tinh than nay con c dien
ta bang mot cach khac na. Ly tng cua
Nguyen Thuy la Niet Ban. Ly tng cua ai
Tha la tr thanh Phat. oi vi ai Tha th
Nie t Ban khong phai la mot ly tng toi cao;
ly tng toi cao la at ti Phat tanh tc la tue
giac sieu viet va long t bi.
2) The Hinayanist believes that by the
realization of not-self or un-substantiality of
the person, one could attain Nirvana. The
Mahayanist maintains that it is not only by the
realization of not-self or un-substantiality of
the person (pudgala-nairatmya), but by the
realization that all dharmas or elements of
existence are unsubstantial, devoid of any
independent reality of their own (dharmas-
nairatmya) that one really attains Nirvana.
According to Mahayana, the realization of
both pudgala-nairatmya and dharmas-
nairatmya is necessary for the attainment of
NirvanaNguyen Thuy tin rang nh chng
nghiem c tanh vo nga hoac vo thc the
tanh cua con ngi ma ngi ta co the at
c Niet Ban. ai Tha cho rang , muon at
en canh gii Niet Ban chan chanh khong
nhng ch can chng nghiem ve tanh vo nga,
ma con phai chng nghiem phap vo nga
tanh, tc la cac phap va cac thanh to cua s
sinh ton eu khong co tanh thc the, khong
co thc the oc lap cua chnh no, chng o
chung ta mi co the at ti Niet Ban.
3) The Hinayanist says that man is unable to
attain Nirvana, because Reality is hidden by
the veil of passion like attachment, aversion,
delusion. The delusion acts as an obstacle in
the way of the realization of Nirvana. The
delusion has, therefore, to be removed before
one can attain Nirvana. The afflictions,
however, depend for their activity on the
belief of an identical person self. It is only by
realizing the not-self or un-substantiality of
the person that the afflictions or the
obstacles can Nirvana be attained. The
removal of delusion is thus connected with
the realization of the not-self or un-
substantiality of the person. The Hinayanist
considers the removal of delusion alone as
sufficient for the attainment of Nirvana. The
 2107

Mahayanist says that Reality is veiled not nga hoac khong tanh cua ch phap, tc la
only by delusion but also by the veil that s vo nga va khong tanh cua tat ca thanh to
hides true knowledge (jneyavarana). The cua s sinh ton. Chnh v tieu tr ao tng va
removal, therefore, of the veil that hides true chng nghiem vo nga tanh co s lien quan
knowledge is also necessary. This is possible mat thiet vi nhau nen viec dep bo bc man
by the realization of all dharmas or elements che phu chan tr va chng nghiem phap vo
of existence are unsubstantial, devoid of any nga tanh cung co lien quan mat thiet vi
independent reality of their own (dharmas- nhau. ai Tha cho rang ch da vao viec
nairatmya), or the egolessness emptiness of tieu tr ao tng khong thoi cha u e co
all elements of existence (dharmasunyata). the at c giai thoat hoan toan, ma viec
Just as the removal of delusion is connected dep bo bc man che phu chan tr cung la mot
with the realization of the not-self or un- ieu rat can thiet.
substantiality of the person, so the removal of 4) The Hinayanist believed in certain ultimate
the veil that hides true knowledge reals, called dharmas. The word dharma in
(jneyavarana) is connected with the this sense is difficult to translate. It is
realization of all dharmas or elements of sometimes translated as things. It should be
existence are unsubstantial, devoid of any borne in mind that dharmas are not things in
independent reality of their own (dharmas- the sense of the common sense. Elements of
nairatmya). The Mahayanist maintains that existence, ultimate reals these are better
the removal of delusion alone is not sufficient translations of dharmas. Hinayana believes
for the attainment of full freedom; the that the world is composed of an unceasing
removal of the veil that hides true knowledge flow of certain ultimate dharmas which are
(jneyavarana) is also necessaryNguyen simple, momentary and impersonal. Most of
Thuy cho rang s d ngi ta cha co the them are dharmas with signs (samskrta), and
chng ac Niet Ban la v Thc Tai b che dau some are dharmas without signs (asamskrta).
bi cai man cua nhng duc vong nh luyen According to Mahayana, these dharmas are
chap, ac cam va ao tng. Nhng hanh ong not ultimate realities at all, but only mental
me muoi nay la chng ngai tren con ng constructs. Mahayna pointed out that even the
at ti Niet Ban. V the muon chng ac Niet so-called ultimate dharmas with signs and
Ban ngi ta phai kh tr me vong. Tuy without signs are dependent upon conditions
nhien, s tac ong cua cac ao tng tuy thuoc and so relative. Being relative, they are
vao s tin tng ve mot cai ban nga ong devoid of reality (sunya)Nguyen Thuy tin
nhat. Ch co s chng nghiem vo nga tanh, tng vao mot so thc hu toi hau, goi la ch
tc la tanh khong co thc tai hoac tanh vo phap. Ch Phap hieu theo y ngha nay rat
thc the cua mot ban nga ca biet, mi co the kho phien dch. Co luc no c dch thanh
tr kh ao tng hoac nhng chng ngai. s vat trong Anh ng. Nen nh rang phap
Va khi nao ao tng va chng ngai b kh khong phai la s vat hieu theo ngha nhng
tr het th ngi ta mi co the at c canh d kien cua tri thc thong thng. Co the
gii Niet Ban. Nen viec tr kh ao tng va xem nhng t ng Nguyen to ton tai, thc
chng ngai va vo nga tanh co lien quan hu toi hau la nhng ch phien dch sat
mat thiet vi nhau. nguyen Thuy cho rang ch ngha hn cua ch phap. Nguyen Thuy cho
can tr kh ao tng la u e at c canh rang the gii c cau thanh t s lu chuyen
gii Niet Ban. ai Tha cho rang Thc Tai khong ngng cua mot so phap rot rao nao o,
khong nhng b che phu bi ao tng, ma con cac phap nay n thuan, nhat thi va khach
b ngan che bi bc man che dau chan tr. V quan. Trong o a so la hu vi phap, va
the viec thao bo bc man che phu chan tr mot so la vo vi phap. Theo ai Tha th
cung la viec can thiet. ieu nay co the xay ra nhng phap nay khong phai la nhng thc tai
khi chung ta chng nghiem c phap vo toi hau, ma ch la nhng s tao thanh do tam
 2108

tr. ai Tha vach ra rang ngay ca nhng cai c ieu khac, nhng bc tranh do tr tng
goi la hu vi phap rot rao va vo vi phap tng tuyet vi a ve c Phat va nhng
rot rao la tuy thuoc vao nhng ieu kien va phng dien khac nhau cua cuoc i Ngai.
ch tng oi. V la tng oi cho nen chung ai Tha cho rang con ng gian nan cua tr
la khong co thc the. tue sieu viet ch danh cho mot so t ngi a
5) Hinayana was intellectual, Mahayana tien bo cao, nhng oi vi hang trung bnh th
devotional also Hinayana was entirely ch can at tn ngng vao c Phat cung co
intellectual. The main concern of the the giup ho chng ac Niet Ban. c Phat
Hinayana was to follow the eightfold path a c ngi sung bai qua hnh thc Quan
taught by the Buddha. In Hinayana, it was the The Am Bo Tat, qua c Phat Dc S, va
human aspect of the Buddha which was qua ng lai ha sanh Di Lac Ton Phat.
emphasized. In Mahayana Buddha was taken Hinayana partial and gradual method of
as Supreme Reality itself that descended on obeying laws and commandments: Tieu Tha
earth in human form for the good of mankind. Thien Tiem GiiAs compared with the full and
The concept of supreme reality in Buddhism immediate salvation of MahayanaS tuan thu
was never as a creator but as Divine Love gii luat tng phan va t t cua Tieu Tha, so vi
that out of compassion embodied itself in cu tuc gii va tc th cu o cua ai Tha.
human form to uplift suffering humanity. He
Hinayana sastras: Abhidharma (skt)Tieu
was worshipped with fervent devotion. The
Tha LuanSee Hinayana Abhidharma, and
devotion of the Mahayanist gave rise to the
Abhidharma.
art of sculpture and painting. Beautiful statues
Hinayana scriptures: Kinh ien Tieu Tha
of Buddha were carved out, and excellent
Tieu Tha TangThere are Four Agamas or four
imaginative pictures representing him and the
divisions of the Hinayana scripturesCo bon bo
various aspects of his life were painted.
kinh A HamSee Four Agamas, and Twofold
Mahayana maintained that the arduous path
canon (C).
of transcendental wisdom (prajna) was meant
only for the advanced few, for the average Hinayana sutras: Tieu Tha KinhThe
man it was devotion to the Buddha which Hinayana Sutras, the four sections of Agama
would enable him to attain Nirvana. Buddha SutrasKinh ien Tieu Tha, o la bon bo Kinh
was worshipped in the form of A Ham. **See Four Agamas.
Avalokitesvara, Medicine Buddha, Amitabha Hinayana teaching: Tieu Tha Tang Giao
and the future Buddha, MaitreyaNguyen The Tripitaka or Hinayana teaching for Sravakas
Thuy thuoc ve tri thc, hoan toan tri thc. S and Pratyekabuddhas, the Bodhisattva doctrine
quan tam cua tn o Nguyen Thuy la i theo being subordinate; it also included the primitive
Bat Thanh ao do c Phat giang. Trong sunya doctrine as developed in the Satyasiddhi
Nuyen Thuy, phng dien nhan tanh cua c sastraTam Tang kinh ien cho Thanh Van,
Phat c nhan manh. Trong ai Tha, c Duyen Giac va Bo TatSee Eight Tien-Tai
Phat c xem la mot Thc The toi thng, classifications of Sakyamunis teaching (A).
v muon giup nhan loai nen ngai a ng hien Hinayana-three characteristic marks: Tieu
thanh than ngi e giang tran. Khai niem ve Tha Tam AnThe three characteristic marks of
mot Thc The toi thng trong Phat giao all Hinayana sutras:
khong phai la ang tao hoa, ma ch la T Bi 1) Impermanence of phenomena: Vo thng.
Thanh Thien v muon giai thoat cho nhan **See Impermanence.
loai au kho ma mn hnh the con ngi. 2) The unreality of the ego: Vo nga. **See
Ngai c sung bai vi long tin nong nhiet. Anatman.
S tn ngng cua Phat giao o ai Tha the 3) Nirvana: Niet Ban. **See Nirvana.
hien qua nghe thuat ieu khac va hoi hoa. Hinayana-three major schools: Tieu Tha
Nhng tng phat trang nghiem ep e a Tam TongThree of the eighteen Hinayana

schools were transported to ChinaBa trong so
18 tong phai Tieu Tha a c truyen en Trung
quoc:
1) Abhidharma (skt): KosaCau Xa Tong.
2) Satya-siddhi (skt): Thanh That Tong.
3) Vinaya school or the school of Harivaman:
Luat Tong.
Hinayanas two major classes: Tieu Tha Nh
BoTwo major classes of Hinayana:
1) Sthaviravadin (skt)Thng Toa Bo: School
of presbyters. This division is reported to
have taken place under the leadership of the
monk named Mahadeva, a hundred years
after the Buddhas nirvana and during the
reign of Asoka. Mahadeas sect became the
MahasanghikaThng Toa Bo c biet
di s lanh ao cua Ty Kheo ai Thien,
mot tram nam sau ngay Phat nhap diet, di
trieu A Duc. See Mahasanghika.
2) Sarvastivadin (skt)ai Chung bo: **See
Sarvastivada.
Hinayana Zen: Tieu Tha ThienZen of Small
VehicleSee Five kinds of varieties of
meditation.
Hinderer (n): Vighna (skt)Chng ngai
BarrierObstacle There are three kinds of
barriers or hinderersCo ba loai chng ngai
See Mara and Three Hinderers.
Hindrance (n): Avarana or Nvarana or Varana
(skt)ObstaclesChng ngai (s troi buoc bi
phien nao gom co tham, san, hon tram thuy mien,
trao c va nghi hoac)In Buddhism, hindrances
mean the passions or any delusions which hinder
enlightenment. Hindrances that any Buddhist must
overcome before achieving enlightenment
Trong Phat giao, chng ngai la nhng tham duc
hay me m lam tr ngai s giac ngo. Chng ngai Barrier of temptation, passion or defilement
ma bat c Phat t nao cung eu phai vt qua. Hindrance on spiritual progressPhien nao
(A) See Three Hinderers.
(B) Avaranadvaya (skt)There are
hindrancesCo hai chng ngaiSee Two
hindrances.
(C) See Five hindrances.
(D) Five hindrancesAccording to the Sangiti
Sutta in the Long Discourses of the Buddha,
there are five hindrances which, in the sense
of obstructing and hindering and concealing
reality from consciousnessTheo Kinh
2109
Phung Tung trong trng Bo Kinh, co nam
trien cai, chung lam chng ngai va che dau
thc tai khoi tam thcSee Five evils in this
world and Five hindrances.
(E) See Ten hindrances.
Hindrances of the affairs of life: Sinh
ChngSee Five hindrances and Five
hindrances to spiritual progress.
Hindrances of affliction: Phien nao chng
Hoac chngHinderers or barriers caused by
passions, desires, hate, stupidityChng gay
nen bi duc vong, ham muon, han thu va ngu si
See Three Hinderers (A).
Hindrances to deliverance: Giai thoat
chngSee Two hindrances (B).
Hindrance of the delusive passions to entry
into truth: Obstruction of the delusive passions
to entry into truthHoac chng.
Hindrances of grasping: Holding on to the
reality of self and things and the consequent
hindrance to entrance into nirvanaChap chng.
Hindrance of ignorance: Am Chng
Chng ngai cua s ngu on (ch tung ma khong
biet ngha, hay ch toa thien ma khong biet toa
thien e lam g).
Hindrance of illusive passions: Hoac
ChngThe obstruction of the delusive passions
to entry into truth, one of the three kinds of
hindranceMot trong tam chng, tham san si
lam chng ngai che lap chanh aoSee Three
Hinderers.
Hindrance of ill-will: Vyapada (p)San han
Trien CaiSee Five hindrances.
Hindrances and impediments: Khuc mac.
Hindrance of impurity: Klesavarana (skt)
chng.
two Hindrances of karma caused in previous
lives: Nghiep ChngSee Five hindrances and
Five hindrances to spiritual progress.
Hindrance of knowledge: Jneyavarana (skt)
The intellectual hindranceS Tri ChngTr
ngai cua tri thcWorldly wisdom which
assumes seeming as real which is a hindrance to
true wisdom (the barrier of the known, arising
 2110

from regarding the seeming as real), generally Hindrance of sensuality (sensual desire):
coupled with Klesavarana, hindrance of Kamacchanda (p)Tham Duc Trien CaiSee
passionsThe gian tr thng coi s vat nh that Five hindrances.
la mot chng ngai cho chan tr, thng i kem Hindrance of sloth: Thuy Mien CaiSleep
vi phien nao chng (tr ngai cua cac phien Drowsiness, or sloth as a hindrance to progress to
nao)See Two hindrances (A). fulfil good deedsS ngu ngh cung la mot
Hindrances of no friendly or competent chng ngai che lap mat tam thc khong cho
preceptor: Phat ChngSee Five hindrances chung ta tien gan en thien phap c.
and Five hindrances to spiritual progress. Hindrance of sloth and torpor: Thina-middha
Hindrance of ones own knowledge: (p)Hon Tram Thuy MienSee Five
Jneyavarana (skt)The barrier of the known, hindrances.
arising from regarding the seeming as realS Hindrances to spiritual progress that hinder
chng ngai cua nhng cai a biet, khi len t the mind: Papanca (p)Prapanca (skt)Chng
viec xem nhng cai nh la lam chan ly. ngai cho s tien bo tinh than hay nhng chng
Hindrances of partial knowledge: S tri ngai tren tien trnh tam thcThere are five
ChngSee Five hindrances and Five hindrances to spiritual progress that hinder the
hindrances to spiritual progress. mind, obstruct insight, and prevent cultivators
Hindrance of passions: Klesavarana (skt) from attaining complete concentration and from
Afflictive hindrancePhien nao chngS knowing the truth (Five factors or hindrances
chngSee Two hindrances (A). which blind the mind)Co nam chng ngai cho
Hindrances of the passions to entry into s tien bo tinh than, lam roi loan s nhn sau vao
nirvana such as desire: S chngSee Two van hu, ngan can con ngi at ti s tap trung
hindrances (C). hoan toan, cung nh kham pha ra chan lySee
Hindrances of passion-nature: Phien Nao Five hindrances and Five hindrances to spiritual
progress.
ChngSee Five hindrances and Five
hindrances to spiritual progress. Hindrances of taking the seeming for the
Hindrances of past karma: Karmavarana real: D sanh tanh chngChng ngai v tng
(skt)Nghiep ChngThe screen or hindrance rang nhng cai khong that la that. ay la mot
of past karma which hinders the attainment of trong mi chng ngai ma bat c Bo Tat nao
bodhi (hindrance to the attainment of Bodhi, cung eu phai vt quaThe common illusions
which rises from the past karma)Nhng chng of the unenlightened, taking the seeming for real.
ngai va ngan tr do ac nghiep gay ra lam ngan This is one of the ten hindrances that any
can bo e (ac nghiep ngan can chanh ao). Bodhisattva must overcome before achieving
Hindrances of phenomena: S Chng enlightenmentSee Ten hindrances.
Hindrances of passions to entry into nirvana such Hindrance to truth: Such as false doctrineLy
as desires, in contrast with noumenal hindrances chngSee Two hindrances (C).
(ly chng)Chng ngai cua tham duc, oi lai Hindrances of women: Chng ngai cua n
vi ly chng. ** See Two hindrances. nhanAccording to the Lotus Sutra, Devadatta
Hindrances of retribution: Bao chng Chapter, there are five hindrances or obstacles of
Hinderers caused by the retributionsChng womenTheo pham e Ba trong Kinh Phap
gay nen nhng qua baoSee Three Hinderers Hoa, ngi n co nam chng ngaiSee Five
(A). hindrances of women.
Hindrance of sceptical doubt: Vicikiccha Hindrance of worry and flurry: Uddhacca-
(p)Nghi Trien CaiSee Five hindrances. kukkucca (p)Trao C Hoi Qua Trien CaiSee
Five hindrances.
Hindu religion: An o giaoSee Hinduism.

Hinduism (n): An o Giao.
(A) An overview of Hinduismai cng ve An
o Giao: The name used in the West to
designate the traditional social religious
structure of the Indian people and its origin is
still mystic. It has neither a founder nor a
fixed canon. It incorporated for centuries all
aspects of truth. Hindus believe in the law of
karma. Hinduism or Brahmanism, the general
name given to the social-cultural-religious
system of the Indo-Aryan, who migrated into
India just before the dawn of historyAn o
giao, ton giao a an sau vao An o ma
nguon goc hay con la mot huyen thoai. Ton
giao khong co giao chu, cung khong co giao
ien. No luon a vao tat ca moi mat cua
chan ly. Ngi theo An o giao tin tng vao
luat cua Nghiep lc. ay la ten goi chung
cho he thong xa hoi, van hoa va ton giao cua
giong Aryan An o, ay la giong dan di c
vao An o vao ngay trc thi ky bat au co
lch s cua nc nay.
(B) In its essence, Brahmanism advocates
Cng yeu An o giao la Ba La Mon chu
trng:
1) The manitenance of the four castes (see Four
castes in India) which assures the supremacy
of the priest caste, the brahmana: Duy tr xa
hoi lam bon giai cap, trong o Ba La Mon la
giai cap toi thng.
2) Appeasement of the gods by means of rituals
derived from the Sacred Vedas: Theo nguyen
tac th phng Thng e bang nhng nghi
thc e ra t Thanh Kinh Ve a.
3) Complete faith and fidelity to the theory of
karma and reincarnation, with rebirth in
heaven seen as the final goal of earthly life.
There is a universla law, which operates
throughout all life. Whatever is sown must be
reaped sometime and somewhere. This is the
law: every action, every intention to act,
every attitude bears its own fruit. A man
becomes good by good deeds and bad by bad
deeds. It is to say each person is fully
responsible for his own condition, and cannot
put the blame on anyone else. You are what
you are because of what you have done in the
past. To a Hindu the past, of course, would
2111
include all previous lives or existences: Trung
thanh hay tin tng tuyet oi vao thuyet
nghiep qua luan hoi, lay s tai sanh vao coi
tri lam muc tieu toi thng cho ngi tran
tuc. Ho tin co mot nh luat hoat ong suot
cuoc i. Gieo g gat nay mot luc nao o va
mot cho nao o. o la nh luat moi hanh
ong, moi y nh hanh ong, moi thai o eu
mang qua rieng cua no. ngi tr thanh thien
do nhng hanh ong thien va tr thanh ac do
nhng hanh ong ac. Ngha la moi ngi phai
chu trach nhiem ve hoan canh cua chnh
mnh, ch khong the o loi cho ngi khac
c. Ban chnh la ban v nhng th ma ban
a lam trong qua kh. oi vi ngi theo An
o giao, ng nhien qua kh bao gom tat ca
nhng kiep song trc cua ban.
4) In Hindu tradition, the main duties assigned to
women were childbearing and housework.
Thus it considers a single life as a wasted life
and unmarried women were subject to scoffs:
Theo truyen thong An Giao, nhiem vu chnh
cua ngi n la sanh con va lam viec trong
nha. V vay ma no coi cuoc song oc than la
cuoc song vo ch, va nhng ngi an ba
khong ket hon ang b ph bang.
(C) The VedasKinh Ve a: The stories in the
Vedas reveal a great deal about the Indian
people who were searching for answers about
life around them, as well as about the remote
universeNhng cau chuyen trong Kinh Ve
a cho thay rat nhieu ngi An o a tm
kiem nhng cau tra li ve cuoc song quanh
ho, cung nh ve vu tru xa xam.
1) The oldest sacred books of Hinduism called
the Vedas. They are ancient poems and
hymns which were composed more than 3,000
years ago. The Brahmanic rules which the
priests use for rituals of worship dated from
between 1,200 and 1,000 B.C.Sach co nhat
cua An o giao la bo kinh Ve a. Bo kinh
nay gom nhng cau th va nhng bai thanh
ca co c sang tac t hn 3000 nam trc.
Nhng luat le Ba La Mon ma cac tu s dung
lam nghi le th phng a co vao khoang
gia 1200 va 1000 trc Thien Chua.
2) The UpanishadsKinh U Ba Ni Sa a: The
Upanishads, dating from about 800 B.C., are

the answers that the renowned hermit-
teachers of that period gave to questions
about life and the universeKinh U Ba Ni
Sa a co vao khoang 800 nam trc Thien
Chua, gom nhng cau tra li cua nhng an s
noi tieng thi o trc nhng cau hoi ve i th bac ang cap a xuat hien trong i song
song va vu tru.
3) The Great EpicsNhng Thien Anh Hung
Ca v ai: The Great Epics are philosophical
and religious poems about legendary heroes
and gods. They were ancient stories that had
been told for generations before they were
written at about the first century B.C. A short
section of one of the Epics, the Bhagavad
Gita Gait, has become the favorite religious
text in IndiaNhng Thien Anh Hung Ca v
ai la nhng cau th triet ly ve anh hung 2)
truyen thuyet ve cac v than. Nhng thien anh
hung ca nay la nhng truyen co c ke lai 3)
qua nhieu the he trc khi c viet vao au
ky nguyen Thien Chua. Mot chng ngan cua
Thien Anh Hung Ca, Dang i Bhavagavad
Gita, tr thanh mot pham ton giao c a
thch An o.
(D) The philosophy of HinduismTriet ly An o
Giao: According to Hindu teachings, every
person has a specific place in life and specific
responsibilities. Each person is born where he
is, and with particular abilities that he has,
because of past actions and attitudesTheo
giao ly An o giao, moi ngi co mot v tr
rieng trong cuoc song va trach nhiem rieng
biet. Moi ngi c sanh ra mot cho vi (mi ay b huy bo do luat cua An o) gom
nhng kha nang rieng biet v nhng hanh
ong va thai o trong qua kh.
(E) The caste system in HiduismHe thong giai
cap trong An o Giao: There are four main
castes in Hinduism. Within the four castes,
there are dozens of sub-divisions. Through
the years, more than a thousand levels of
castes have appeared in Indian social life; but
all belong to one of the four main groups. In
ordinary social life, caste lines have
frequently reflected real injustices and strong
prejudices. Even thoughtful Hindus today
realize that abuses have crept into the system.
Many efforts have been made in the direction
of straightening out some of the gross
2112
injustices. Gandhi was one who gave freely
of his energies in restoring the
untouchables to caste statusCo bon giai
cap chnh trong An o Giao. Trong bon ang
cap co 12 nhanh. Qua nhieu nam, hn 1000
xa hoi An o, nhng tat ca eu thuoc mot
trong bon nhom chnh nay. Trong i song xa
hoi bnh thng, ranh gii ang cap phan anh
bat cong thc s va thanh kien nang ne.
Chnh nhieu ngi An o giao cung co gang
thc hien xoa bo mot so bat cong trang trn.
Ngai Gandhi la ngi a em het sc lc e
phuc hoi tien dan vao a v co ang cap:
1) The intellectual-priest group: Nhom tr thc
va thay tu.
The nobility, including the warriors: Tang lp
qu toc, ke ca giai cap quan nhan.
The administrative group, including
merchants and landowners: Nhom hanh
chnh, gom nhng nha buon va a chu.
4) The great masses of people who do the
common work of a society. The class of so-
called Untouchables or Out-castes
(recently abolished by Indian law) was
composed of people who had originally
belonged to different sub-groups of the fourth
caste, the masses. Through various social and
economic conditions, they lost caste or lost
their place in society: So ln dan chung lam
nhng viec thong thng trong xa hoi. Giai
cap goi la tien dan hay ngi b ruong bo
nhng ngi co nguon goc thuoc nhng phan
nhom khac cua giai cap th t, quan chung
nhan dan. Do nhng ieu kien xa hoi va kinh
te khac nhau, ho b mat ang cap, hay mat v
tr trong xa hoi.
(F) The ultimate goals of the HindusMuc tieu
toi hau cua ngi theo An o giao: Hindus
believe that they have four ultimate goals in
their lifeNgi theo An o giao co bon
muc tieu ln trong i cua ho:
1) The most important goal for each perosn to
achieve is release from the influence of past
unhappiness. Each person has the
fundamental ain all through life of escaping
from maya through union with Brahman

Muc ch quan trong nhat ma moi ngi phai
vn len la thoat khoi anh hng cua bat
hanh trong qua kh. Moi ngi eu co muc
tieu can ban suot cuoc i la thoat khoi ao
tng thong qua vi s hp nhat vi Ba La
Mon.
2) The life of pleasure, fulfilment of all normal
human desires, including the very important
desires rooted in sex. Hindus do not reject the
sensory experiences of life, development of
creative relationships with other people,
aesthetic appreciation, and sexual expression.
The Hindus value these experiences when
used correctly and not regarded as the only
goal of lifei song lac thu, thc hien tat
ca nhng ham thch bnh thng cua con
ngi ke ca ham thch rat quan trong bat
nguon t nhuc duc. Ngi theo An o giao
khong bac bo kinh nghiem giac quan ve cuoc
i, phat trien quan he sang tao vi ngi
khac, biet tham my, bieu lo tnh duc. Nhng
ngi An o giao coi kinh nghiem nay khi
c dung ung cach va khong c coi nh
la nhng muc tieu duy nhat cua i song.
3) A persons responsibility to the community
Participation in economic activity or public
welfare, which includes working in some
worthwhile job or profession. Each person has
an obligation to himself and to society to do
some useful work. For this he receives the
wherewithal for his daily needsTrach
nhiem tham gia vao hoat ong kinh te phuc
li cong cong, bao gom mot so cong viec hay
nghe nghiep co gia tr. Moi ngi co bon Nairanjana RiverName of a river in North
phan vi chnh mnh va vi xa hoi e lam India. The gold river, a river of Nepal, now called
mot so cong viec co ch. V viec nay ngi ay Gandaki, near which Sakyamuni is said to have
se nhan c tien can thiet cho nhu cau hang entered nirvanaTen cua mot con song vung
ngay, va thong qua o ngi ay ong gop vao Bac An (song Ni Lien Thien). Kim Ha hay song
phuc li chung.
4) Living the right kind of moral or ethical life.
One has a duty to him and to others to do
what is expected of him morally and
ethically. The duty has been rather
specifically defined in India, for each caste
has a code of actions and attitudes, which are
expected of its members. And to this code a
person is pledged through all his endeavors if
he wishes to attain the good lifeSong ung
2113
theo luan ly hay ao c song. Ta co bon
phan vi chnh ta va oi vi ngi khac e
lam nhng g c trong i chnh mnh ve
luan ly va ao c. Bon phan a c phan
nh kha ro rang tai An o, cho moi mot
ang cap co mot luat le hanh ong va thai o
ma moi thanh vien phai thi hanh. Va oi vi
luat le nay, mot ngi phat nguyen bang no
lc cua mnh neu muon at mot i song tot
ep.
Hingula (skt): Man Cau LyNc Cao Ly
(ngi An o goi nc Cao Ly la Hingula, phien
theo am Han la Man Cau Ly)Korea.
Hino (jap): Vung Nhat Da (Nhat Ban).
Hint (v): Noi giemAm chTo refer toTo
implyTo implicit.
Hirakawa, Akira (1915 - ): Name of an
influential Japanese scholar of Buddhism, best
known for his encyclopedic studies of Indian
Buddhism and Vinaya literature. These include
Bukkyo Kenkyu no shmondai (1987) and A
History of Indian Buddhism: From Sakyamuni to
Mahayana (1990)Ten cua mot hoc gia Phat
giao noi tieng ngi Nhat, noi tieng nhat la bo
Bach Khoa Phat Hoc An o va Van Chng Gii
Luat. Nhng bo sach nay bao gom bo Bukkyo
Kenkyu no shmondai, xuat ban nam 1987, va
cuon Lch S Phat Giao An o: T Thi c
Phat Thch Ca Mau Ni en Phat Giao ai Tha,
xuat ban nam 1990.
Hiranyavati (skt): Ajiravati (skt)Hu kim
Than HaA ly la bat eThi Lai Na Phat e
Vang, ten cua con song trong lanh tho Ne-Pal,
bay gi la Gandaki, gan ni Phat Thch Ca nhap
Niet BanSee Eight big rivers of India at the
time of the Buddha.
Hiri (p):
1) Shame: Moral shame, in sense of being
ashamed to do wrongS nhm gm toi loi
(ho then toi loi, 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).
 2114

2) The treasure of moral shame: Tam TaiSee History of Buddhism: Lch s Phat giao.
Seven Treasures of Enlightened Beings. Hit the mark every time: Bach phat bach
Hirima-ottapi (p): A sense of shame and fear of trung.
evil deedsBiet ho then va kinh v toi loi. Hit another person: anh ngi khacUnder
Hirosawa-ryu (jap): Phai Hoang Xch (Phat no circumstance, a Bhiksu or Bhiksuni, out of
Giao Nhat Ban). resentment, hits another person. If he or she does
Hishiryo (jap): Phi suy tngA Japanese term so, then he or she commits an Expression of
for without thinking. A term that is particularly Regret OffenceTrong bat c trng hp nao,
important in the thought of Dogen Zenji, which Ty Kheo hay Ty Kheo Ni khong c anh ngi.
refers to a state of mind in which one no longer Neu lam nh vay la pham gii Ba Dat e hay
clings to thoughts, but rather allows them to flow gii oa (phai phat lo sam hoi).
freely . It is said to be a pre-refletive (tien phan Hita (p & skt): Li locGainProfitBenfit
chieu) and non-conceptual mode of AdvantageProfitableBeneficialInterest .
consciousness, in which one is open to the full Hita-citta (skt): Tam Li chAccording to The
range of experience, without selecting out certain Avatamsaka Sutra, this is one of the eleven minds
thoughts and focusing on themThuat ng Nhat that lead to enlightenment. The desire to benefit
Ban dung e ch phi suy tng (khong co suy others, and to deliver them from evils and wrong
tng). Thuat ng quan trong ac biet trong t deedsTheo Kinh Hoa Nghiem, ay la mot trong
tng cua Thien s ao Nguyen, nham ch trang 11 tam dan en giac ngo. Mong lam li ch cho ke
thai tam khong con luyen chap vao t tng na, khac, cu roi ho thoat khoi nhng hanh vi sai
ma e cho dong t tng troi chay mot cach t do. quay va toi loiSee Eleven minds that lead to
Ngi ta noi ay la phng phap cua thc khong enlightenment.
co khai niem trong giai oan tien phan chieu,
Hitadhyasayin (p): Li ch Tam.
trong o hanh gia m ra mot day chng nghiem
Hiten (jap): Asura (skt)Anti-gods (opponent of
ay u, ch khong la chon nhng t tng nhat
the gods)DemonsPhi Thien.
nh nao o e tap trung vao.
H. Kern: H Kern was one of the great Buddhist
Hisohihiso-Sho-Jo (jap): Heaven of the Station
scholars in the nineteenth century. His first work
of Neither Thought nor Non-ThoughtPhi tng
was an edition of the Jatakamala of Aryasura
phi phi tng xSee Deva and Four formless
(Vol. I., H.O.S. 1891), a Sanskrit counterpart of
jhanas.
the Pali Jatakas. His edition of the Saddharma-
Hisohihisoten (jap): A Japanese Buddhist term
pundarika (1908) and its translation threw
for Heaven of the Station of Neither Thought nor
abundant light on the Mahayana, and made the
Non-Thought.Thuat ng Phat giao Nhat Ban
study of the religious aspects of Mahayana
co ngha la Phi tng phi phi tng Thien.See
Buddhism easier. His famous manual of Indian
Deva and Four formless jhanas.
Buddhism, or the Encyclopedia for Indo-Aryan
Hisohizoku (jap): Phi Tang phi tuc. Research, was published in 1896. It gave for the
Historic Buddha Sakyamuni: The historic first time a complete, systematic and concise
Buddha Sakyamuni, who through his perfect survey of the long history of Buddhism. Even to
enlightenment relaized in himself the truth of the this day, it remains a valuable book of reference
Unified Three Treasuresc Phat Lch S for students of Buddhism, His other monumental
Thch Ca Mau Ni, ngi a the hien ni chnh work, Histoire du Buddhisme dans lInde in two
mnh s that cua Nhat The Tam Bao qua s thanh volumes (1901-1903), gives a detailed account of
tu vien man cua NgaiSee Triratna (IV) (B). the life of the Buddha, the Dharma, and the
Historical materialism: Duy vat s quan. Sangha. It also contains a valuable history of the
Historical record: S ky (van ban ghi chep s). Buddhist Councils and later developments of
Historical records: Nhng van kien lch s. various schools and sectsMot trong nhng hoc
gia Phat giao noi tieng vao the ky th 19. tac
Historicity (n): Lch s tnh.

pham au tien cua ong la bo Tuc Sanh Chuyen
(nam 1891), mot ban tng ng bang tieng
Phan cua bo Tuc Sanh Chuyen bang tieng Pali. .
Viec ong cho xuat ban bo Dieu Phap Lien Hoa
vao nam 1908 va ban dch cuon nay a soi sang
rat nhieu giao phap ai Tha va tao de dang cho
viec nghien cu cac kha canh ton giao cua Phat
giao ai Tha. Cuon Giao Khoa ve Phat Giao An
o noi tieng cua ong, hay Bach khoa dung cho
viec nghien cu An o, c xuat ban vao nam 3) Not to tell lie: Khong noi li gia doi.
1896. Lan au tien ay la cuon sach cho chung ta
mot cai nhn khai quat kha ay u, suc tch va co
he thong ve lch s lau dai cua Phat giao. Mai
en nay, sach nay van con la cuon sach tham
khao co gia tr cho cac sinh vien hoc ve Phat
giao. Mot tac pham v ai cua ong la quyen Lch
S Phat Giao An o c viet thanh 2 tap t nam
1901 en nam 1903, mo ta chi tiet ve cuoc i
c Phat, Giao Phap, va Tang oan. Sach cung
co phan noi ve lch s cac ai Hoi Ket Tap Kinh
ien va s phat trien ve sau nay cua cac tong
phai khac nhau.
Ho (jap): A Japanese Buddhist term for
Dharma.Thuat ng Phat giao Nhat Ban co
ngha la Phap.
Hoa Hao Buddhism: Phat Giao Hoa Hao
Hoa-Hao Buddhism was founded in 1939 by
Prophet Huynh Phu So. The main teachings
emphasizes on the followingsPhat Giao Hoa
Hao c c Ngai Huynh Phu So sang lap vao
nam 1939. Nhng giao ly chnh:
(I) The Four Debts of GratitudeT An Hieu
Ngha:
1) Be thankful to our ancestors and parents: An
To Tien Cha Me.
2) Be thankful to our country: An at Nc.
3) Be thankful to the Three Treasures (Buddha,
Buddha-Law, Sangha): An Tam Bao (Phat,
Phap, Tang).
4) Be thankful to our fellow-countrymen and all
other sentient beings: An ong Bao va
Chung Sanh.
(II) The Three Karmas of the body, the mouth
and the mindTam Nghiep Than Khau Y:
(A) The karmas of the body or physical karma
Than Nghiep:
1) Not to kill: Khong sat sanh.
2) Not to steal: Khong trom cap.
2115
3) Not to commit adultery: Khong ta dam.
4) Not to abuse power: Khong lam dung quyen
the.
(B) The karma of the mouth or verbal karma
Khau Nghiep:
1) Not to speak double tongue: Khong noi li
hai chieu.
2) Not to speak vicious tongue or not to defame
others: Khong noi li ph bang.
(C) The karma of the mind or Mental KarmaY
Nghiep:
1) Not be greedy: Khong Tham.
2) Not be angry: Khong San.
3) Not be ignorant: Khong Si Me.
(III) The Teachings on the Noble Eightfold Paths
(which are similar to that of the Buddhism):
Bat Chanh ao (giong nh Bat Chanh ao
Trong Phat Giao)See Eight Noble Truths.
(IV) WorshippingTh Phng:
1) Not trying to defame the worshipping in the
temples or pagodas; however, there is no
need to create any more statues or images at
home. For those who have Buddhas statues
in the house, it is alright to keep it that way;
however, paper images of Buddhas should not
be kept and should be burned: Khong ph
bang loi th phng tai cac chua vien, nhng
khong can tao them hnh tng tai nha. Nha
nao a co tng Phat van c; tuy nhien,
nhng anh Phat bang giay nen ot i.
2) The belief comes from the heart, not from
outside appearances: Niem tin xuat phat t
tam ch khong bang nhng hnh thc ben
ngoai.
3) The inside altar only needs a Brown-coloured
flag, symbol of mankind harmony without
distinction of races or individuals because
brown color is the association of all other
colours: Ban th ch can mot la c nau, bieu
hien cho s phoi hp cua moi chung toc,
khong co s phan biet chung toc hay ca nhan,
v mau nau la s phoi hp cua moi mau.
4) If there is no room for decorating an altar
inside the house, a Heaven Altar with an
incense-brazier should be sufficient: Neu ben
trong khong u rong e lap ban th th ban
Ong Thien vi mot l hng cung la u.

5) Hoa-Hao Buddhism emphasizes in improving
onself rather than in apparent worshipping:
Phat giao Hoa Hao nhan manh en s t cai
thien hn la hnh thc th phng.
6) As regards the way of worshipping Buddha,
only fresh water, flowers and incense sticks
should be used. For fresh water represents
cleanliness, flowers represent purity, and
incense is used to freshen the air. As for
offering of food, they can use any available
food for the worshipping of their ancestors:
Cung Phat ch nen dung nc la, hoa va
nhang, v nc la tng trng cho s thanh
khiet, hoa tng trng cho s thanh tnh, va
nhang lam ti mat khong kh. Ve thc pham (VI) FuneralTang Le:
th tn o co the dung bat c thc pham nao 1) Funeral ceremony will be kept as ancient
ma ho co e cung to tien.
7) Beside the altar of the Buddha, followers of
Hoa-Hao Buddhism can place altars of
parents or ancestors, or any national heores;
however, they should not worship any spirit
whose origins they do not know well: Ben
canh ban th Phat, tn o Phat giao Hoa Hao
co the at ban th cha me, to tien hay anh
hung dan toc, ch khong nen th bat c quy 3) Followers of Hoa-Hao Buddhism should
than nao ma mnh khong biet ro.
(V) Religion PerformanceHanh Le:
1) Followers of Hoa-Hao Buddhism only
prostates themselves before the Buddhas,
ancestors, parents, and national heroes, no
prostation before any living beings. Even to
the master, they only bow, not prostating: Tn
o Phat giao Hoa Hao ch lay Phat, to tien,
cha me, va nhng v anh hung dan toc, ngoai
ra khong lay nhng ngi song khac. Vi cac
v thay ch nen xa ch khong lay.
2) Followers of Hoa-Hao Buddhism should not
merely rely on the help of saints and gods:
Tn o Phat giao Hoa Hao khong nen ch le
thuoc vao s giup cua Than Thanh. 5) As regards to offerings of food, one can offer
3) Followers of Hoa-Hao Buddhism should not
merely depend on the support of their master:
Tn o Phat giao Hoa Hao khong nen ch le
thuoc vao s yem tr cua v Thay.
4) Followers of Hoa-Hao Buddhism should
never blame the Buddhas, gods or masters for
not having saved or blessed them. They
always remember the Buddhas Law of
2116
Cause and Effect, if the cause is good, the
effect is then good too: Tn o Phat giao Hoa
Hao khong bao gi trach tri, oan Phat, gian
Thay v nhng bac nay khong cu o hay ban
phc cho ho. Ho luon nh luat Nhan Qua,
he nhan tot th qua lanh.
5) Followers of Hoa-Hao Buddhism should
always clearly understand the religions
principles and the teachings of Prophet
Huynh, and not blindly rely on belief: Tn o
Phat giao Hoa Hao luon sang suot nhan hieu
nhng nguyen tac ton giao va nhng li day
do cua thay, ch khong mu quang le thuoc
vao niem tin.
mourning customs; however, not to perform
any surplus and unnecessary ceremonies:
Tang le van c hanh nh truyen thong co
truyen; tuy nhien, khong nen ken trong rnh
rang.
2) Not to burn votive paper because this is only
a waste of money: Khong ot giay tien vang
ma, v ay ch la ph pham tien cua.
always remember that the body is destructible
and it should be buried discreetly without
letting it decompose because this is harmful
to the living: Tn o Phat giao Hoa Hao phai
nen luon nh rang than xac tan hoai, phai
c chon cat than trong, ch khong nen e
lau ma co hai cho sc khoe cua nhng ngi
con song.
4) Only set up an altar in the middle of the
house or in the open air for the praying and so
on burying the dead (speedily and discreetly):
Ch nen thiet lap mot ban th gia nha hay
ngoai tri e cau nguyen cho ngi chet roi
tien hanh nhanh chong viec chon cat.
anything available, but try to keep the funeral
simple and not money wasting: Co the dung
bat c thc vat co san nao e cung ngi
chet, nhng khong nen ph pham tien bac.
6) Neighbors can come to help out with the
funeral services, but this is not a chance for
playing or enjoying musics: Hang xom lang
gieng co the ti giup nhau trong viec tong

tang, nhng ay khong phai la dp e n ca
xng hat.
(VII)MarriageHon Nhan:
1) The parents duty is to choose a suitable
spouse for their child by careful observation
of the couples character: Bon phan cua cha
me la phai chon la ngi phoi ngau thch
hp cho con cai bang cach quan sat ky lng
tanh tnh oi tre.
2) The custom of demanding matrimonial dowry
deposit from the bridegrooms family should
be wiped off: Nen dep bo viec oi cua hoi
mon t gia nh chu re.
3) The parents of the two parties should not act
difficult towards each other regarding the
wedding ceremonies: Cha me hai ben khong
nen lam kho de nhau trong van e nghi thc
hon nhan.
4) Try to keep the wedding ceremony the
simpler the better, not to waste money: Hon
le nen cang n gian cang tot, ch khong nen
rm ra ton kem.
(VIII)Things followers should avoidNhng eu
cam k cua cac tn o Phat Giao Hoa Hao:
1) Not to drink; however, during some special
events which do not fall on fast days, one can
have a little of a very light liquor. Remember
that to become drunk is equal to committing a
sin: Khong uong ru. Tuy nhien, trong
nhng ngay hoi he khong nham ngay chay
lat, tn o co the uong mot t ru le that nhe.
Nen nh rang uong ru say la pham toi oi
vi tn o Phat giao Hoa Hao.
2) Not to smoke opium. Exception to only sick
people advised by physicians may take a little
in combination with other medicines: Khong
hut thuoc phien. Ch co ngi bnh co toa bac
s dung chung vi cac loai thuoc khac la
ngoai le.
3) Not to gambling. No exception!!!: Khong bai
bac. Khong co ngoai le!!!
(IX) Behaviour towards monks, temples or
pagodas, other religions and individuals
Thai o oi vi cac thay, cac chua vien va
cac ton giao hay ca nhan khac:
(A) Behaviour towards monks and nunsThai o
oi vi s sai:
2117
1) All followers of Hoa Hao Buddhism should
always respect decent monks and nuns: Tn
o Phat giao Hoa Hao phai luon knh trong
nhng s sai chan chnh.
2) Followers of Hoa-Hao Buddhism should
always listen and obey right things taught by
the monks and nuns: Phai luon lang nghe va
tuan theo nhng li day do ung theo chanh
phap.
3) For those who known to be false monks and
nuns, followers of Hoa-Hao Buddhism should
warn and advise them to return to the right
path of Buddhism. If they continue with their
evils, followers of Hoa Hao Buddhism shouls
take a positive action by explaining to the
people as well as to the local Buddhists so
that they could stay away from those wizards:
Vi nhng s sai sai trai, tn o Phat giao
Hoa Hao co nhiem vu phai canh tnh va
khuyen ho tr ve Chanh ao Phat Giao. Neu
nh ho van tiep tuc con ng sai trai, tn o
Phat giao Hoa Hao nen tch cc giai thch cho
dan chung va Phat giao o trong vung biet e
lanh xa.
(B) Behavious towards temples and pagodas
Thai o oi vi chua vien:
1) Hoa Hao Buddhism does not prohibit its
followers from going to temples or pagodas to
worship Buddhas, especially on important
Buddhist events such as the Buddhas
Birthday (on the 15th of the Vesak month) or
the Ullambana Basins (on the 15 of the
seventh lunar month): Phat giao Hoa Hao
khong cam oan tn o i chua le Phat, ac
biet la vao nhng ngay le ln nh Phat an
hay Vu Lan Bon.
2) Hoa Hao Buddhism does not agree or
emphasize on the worshipping of statues or
images; however, it prohibits its followers to
defame this form of worship in any way: Phat
giao Hoa Hao khong nhan manh hay ong y
van e th phng hnh tng, nhng Phat
giao Hoa Hao khong cho phep tn o che
trach hay ph bang viec th phng nay tai
cac chua.
(C) Behaviour of followers towards other
religionsThai o cua tn o Phat Giao Hoa
Hao oi vi cac ton giao khac:

1) Followers of Hoa-Hao Buddhism always
respect, and not talk about the way of
worshipping of other religions: Tn o Phat
giao Hoa Hao luon knh trong va khong bao
gi e cap en viec th phng cua cac ton
giao khac.
2) Followers of Hoa-Hao Buddhism never speak
ill about the teachings of other religions: Tn
o Phat giao Hoa Hao khong bao gi noi xau
ve giao ly cua cac ton giao khac.
3) Followers of Hoa-Hao Buddhism should
always behave correctly towards other
religions even if they do wrong to Hoa-Hao
Buddhism: Du cac ton giao khac co lam g sai
vi Phat giao Hoa Hao, tn o Phat giao Hoa
Hao van khong oi tra sai trai lai.
(C) Behaviour towards other individualsThai
o oi vi nhng ca nhan khac:
1) Followers of Hoa-Hao Buddhism should
always be on good terms with others so that
mutual sympathy may be strongly developed:
Phai luon oi x tot e phat trien s cam
thong ho tng.
2) Followers of Hoa-Hao Buddhism always
show love and care for others whenever they
are in need: Khi ho can nen to lo san soc
thng yeu.
3) Followers of Hoa-Hao Buddhism should
always try their best to help neighbors: Phai
co gang het mnh giup ngi xung quanh.
(X) Letting the hair growing longe toc dai:
1) The Master Huynh Phu So let his hair
growing long because he tried to keep a
remembrance of our ancestors ancient
custom and to show us that he is not
influenced by the western civilization, not a
means of leading a religious life: c Thay
e toc dai la e to lo long tng nh en tuc 1) All followers of Hoa-Hao Buddhism should
le co truyen cua to tien va cho chung ta thay
Ngai khong b anh hng cua van minh Tay
phng, ch khong phai la s the hien cua
i song ton giao.
2) The Master Huynh did not compel nor
prohibit his followers to grow their hair long:
c Thay khong bat buoc ma cung khong
cam tn o Phat giao Hoa Hao e toc dai.
3) If one grows long hair without improving
oneself, one is in no way a follower of Hoa-
2118
Hao Buddhism: e toc dai ma khong cai
thien t than, th khong phai la tn hu Phat
Giao Hoa Hao.
4) Master Huynh allowed his followers to make
reforms according to the contemporary
evolution of the country so as to be in accord
with the people: c Thay cho phep tn o
Phat giao Hoa Hao cai cach sao cho thch
hp vi s tien hoa cua at nc va thuan
theo phong cach cua dan toc.
(XI) Education and Hoa Hao BuddhismGiao
Duc va Phat Giao Hoa Hao:
1) Master Huynh always emphasized that
education would help wider our knowledge in
science and sociology: c Thay luon nhan
manh en giao duc e m mang kien thc ve
khoa hoc va xa hoi.
2) Education helps us prevent errors and wipe
out superstitions: Giao duc giup ta tranh
nhng loi lam va pha tan me tn.
3) Education helps us study Buddhism more
efficiently: Giao duc giup ta hieu them ve
Phat phap.
4) Education is not a hindrance to morality or
religious life: Giao duc khong phai la mot
chng ngai cua ao ly hay i song ton
giao.
(XII)Hoa Hao Buddhism and Business: Phat Giao
Hoa Hao va Thng NghiepMaster Huynh
Phu So encouraged his followers to do
business to enrich the family economy and to
strengthen the society as well as the country
with the following conditionsc Thay
khuyen khch tn o Phat giao Hoa Hao lam
thng nghiep e phat trien kinh te gia nh,
xa hoi va at nc vi nhng ieu kien sau
ay:
always comply with the rules as outlined in
the Noble Eightfold Path.Tat ca tn o
Phat giao Hoa Hao luon vang gi Bat Chanh
ao.
2) Get rid of dishonest deeds by not performing
weight cheating, bushel substituting,
smuggling, liquor trading, and sales of opium:
Tan diet nghiep bat thien, khong can non,
khong trao hang, khong buon lau, khong
buon ban ru va thuoc phien.

3) Exercise honest professions without cheating
anyone, get rid of dishonest habits: Hanh
nghe lng thien bang cach khong lng gat
va t bo nhng thoi xau.
(XIII)Concepts of Hoa-Hao Buddhism on Food
and HousingQuan Niem cua Phat Giao
Hoa Hao ve thc an va nha ca:
1) Eat and drink moderately: An uong ieu o.
2) Avoid good food prepared with ingredients
that are bad for our body and which may
cause us illness: Tranh nhng thc an ngon
nhng lai co hai cho sc khoe va co the a
en benh hoan.
3) Always keep our body clean and observe the
rules of hygiene: Luon gi gn than the sach
se ve sinh.
4) Get rid of the habit of living in unhealthy
conditions because when the body is dirty, the
mind cannot develop: Loai bo loi song benh
hoan, v than the d dai, th tam khong the
nao phat trien c.
Hoa Lam Temple: Chua Hoa LamName of a
famous ancient pagoda located in Cao Lanh town,
South Vietnam. According to the documents in the
pagoda, it was built in the nineteenth century. The
present structure results from the reconstruction in
1972. On the right side of the pagoda stand three
stupas of Most Venerable Nh Le, Giac Ngo, and
Nht Lang, who were respectively the 39th, 40th,
and 41th Patriarchs of the Lin-Chi of the Vietnam
Buddhist SanghaTen mot ngoi chua co noi
tieng toa lac trong th xa Cao Lanh, Nam Viet
Nam. Theo tai lieu cua chua th chua c xay
dng t the ky th 19. Kien truc chua hien nay la
ket qua cua ky trung tu nam 1972. Ben phai chua
co ba thap th cac v Hoa Thng Nh Le, Giac
Ngo va Nht Lang, la nhng v To Lam Te tai
Viet Nam i th 39, 40 va 41.
Hoard of acquired wealth: Cua cai tch luy.
Hobble (v): i khap khiengTo limpTo
cripple along.
Hodge-podge of food: Tap Thco an tap
nhapA heterogeneous mixture of foods.
Hogen-Bunki (jap): Fayen-Wen IPhap Nhan
Van chSee Fa-Yan-Wen-Yi.
Hoguk pulgyo (kor): Nha nc bao ve Phat
giaoA Korean term for state-protection
2119
Buddhism, that first developed during the Three
Kingdoms period in Korea (from late fourth
century to 668). As in Japan, Korean Buddhism
was associated with magical practices, and
Buddhist monks commonly chanted texts and
performed ceremonies for the protection of the
country. The rulers in turn sponsored the building
of temples and the support of monks, in the belief
that the merit derived from such activities would
lead to security and prosperityThuat ng Trieu
Tien dung e ch Nha nc bao ve Phat giao,
au tien c phat trien di thi Ba Vng
Quoc vao cuoi the ky th 4 en au the ky th 7.
Cung nh tai Nhat, Phat giao Trieu Tien lien he
ti nhng tu tap huyen thuat, va cac Tang s
thng tr tung kinh van va thc hanh nghi le
nham bao ve x s. Nhng nha cai tr ap lai
bang cach xay dng chua thap va bao tr ch
Tang, tin tng rang nhng cong c co c t
nhng hanh ong nay se a en s an ninh thnh
vng cho at nc.
Hoi Khanh Temple: Chua Hoi KhanhName
of a famous ancient pagoda located in Phu Cng
village, Thu Dau Mot, South Vietnam. It was built
in 1741, under Emperor Le Hien Tong. In 1860,
the thirteenth T c year, it was burnt down by
the French army. Most Venerable Chanh ac had
it rebuilt in 1868, but later it was damaged again
during the wartime. In 1917, the auditorium and
east compartment were rebuilt, and later the west
compartment and the Main Hall were also rebuilt.
All the statues placed in the Main Hall are cast in
wood, gilded and painted in red. There are three
carved drafts decorated with the images of the
four sacred animals, the nine dragons and the
Eighteen Arahats. On both walls of the Main Hal
stand the statues of the Eighteen Arahats and Ten
Halls of Yama of Hell. Created in the late years
of the nineteenth century, these wooden carved
masterpieces were completed by the famous
engravers from Thu Dau Mot town like Trng
Van Can, Nguyen Van Ba, Sau Nhong and
workers of sugar and sugar-candy workshops.
The statues of Eighteen Arahats, made of wood,
each 0.76 meter high, 0.41 meter wide. Its
pedestal is 0.10 meter high and the base is 1.7
meters high. The statue of Yama Hell is made of
wood, 1 meter high and 0.63 meter wideTen
 2120

mot ngoi chua co noi tieng, toa lac trong xa Phu at ten chua la Hoi Phc T. Nam 1848, ba
Cng, th xa Thu Dau Mot, Nam Viet Nam. thnh thay Pho Minh t chua Giac Lam ve tru tr.
Chua c xay dng vao nam 1741 di trieu vua Thay Pho Minh bat tay xay chua t nam 1849 en
Le Hien Tong. Nam 1860, nam T c th 13, nam 1892 th hoan thanh. T o en nay chua a
quan Phap ot huy chua. Nam 1868, Hoa Thng c trung tu nhieu lan.
Chanh ac xay lai, nhng trong thi gian chien Hoi Son Temple: Chua Hoi SnName of an
tranh vi quan Phap chua lai b h hai nang ne. ancient temple, located in Cau Ong Tang hamlet,
Nam 1917, giang ng va tay lang c trung tu, Long Bnh village, Thu c district, Sai Gon City,
va ve sau nay ong lang va ngoi chanh ien cung South Vietnam. It was built by Chan Master
c trung tu lai. Cac pho tng trong chanh ien Khanh Long in the late eighteenth century, on a
eu c tac bang go, sn son thep vang, co ba hill adjacent to the ong Nai river. According to
tam bao lam cham t linh, cu long va thap bat La Gia nh Thanh Thong Ch, as visitors go up to
Han. Hai ben tng chanh ien co tng thap bat the hill for sightseeings, they face the great river
La Han va thap ien Diem Vng. Cac tac pham and have a feeling of being out of this world.
cham tro nay c tac vao nhng nam cuoi the ky There are many precious wooden statues
th 19, au the ky 20 do cac nhom th noi tieng conserved in the pagoda since the nineteenth
Thu Dau Mot nh Trng Van Can, Nguyen Van century. Among them, the statue of Mahasthama-
Ba, Sau Nhong thc hien. Tng La Han bang go, Bodhisattva is the oldest one, enshrined in the
moi tng cao 76 phan, ngang 41 phan, ca be cao Main Hall. It is 1.14 meters high, the base and the
1 met 7. Tng Diem Vng cao 1 met, ngang 63 lotus pedestal is 0.34 meter high, and the width
phan. between the two knees is 0.44 meter. Outside of
Hoi Linh Temple: Chua Hoi LinhName of an the pagoda, stands the stupa of Patriarch Khanh
ancient temple, located in Cantho City, Cantho Long. The stele of the stupa reads, The stupa of
province, South Vietnam. It was built a long time Patriarch Khanh Long of the Original Lin-Chi
ago, and was rebuilt in 1914Ten cua mot ngoi Sect.Ten cua mot ngoi chua co toa lac trong
chua co trong thanh pho Can Th, tnh Can Th, thon Cau Ong Tang, xa Long Bnh, huyen Thu
Nam Viet Nam. Chua c xay dng t lau va c, Thanh pho Sai Gon, Nam Viet Nam. Chua
c trung tu nam 1914. c Thien s Khanh Long xay vao cuoi the ky
Hoi Phc Temple: Chua Hoi PhcName of th 18, tren mot ngon oi ben dong song ong
a famous ancient pagoda, located in Phu Nhuan Nai. Theo Gia nh Thanh Thong Ch: khi khach
hamlet, An My village, Sa ec town, Sa ec leo oi du ngoan, ngo xuong ai giang, co cam
province, South Vietnam. The pagoda was built in tng nh a ra ngoai vong the tuc. Chua co
1842. At first it was a small temple possessed by nhieu pho tng go quy t the ky th 19, trong o
Ms. Tran Th Ngon and called Lady nh Pagoda. co pho tng cua Bo Tat ai The Ch cao 1 met
In 1847, Ms. Ngon whose Dharma name is Dieu 14, phan toa sen va e cao 34 phan, be ngang
nh, worshipped the Buddhism and requested the gia hai au goi la 44 phan. Ben ngoai chua co
Most Venerable Head of Giac Lam Pagoda to thap th To Khanh Long, va tren bia thap e:
name it Hoi Phc Pagoda. In 1848 she requested Hoi Sn Khai Thuy Lam Te thng chanh tong.
Master Pho Minh from Giac Lam pagoda to head ao Thanh Khanh Long Hoa Thng To Thap.
Hoi Phc Pagoda. Master Pho Minh began to Hoi Tho Temple: Chua Hoi ThoName of an
build the pagoda from 1849 to 1892. It has been ancient pagoda located in My Hng hamlet, Thien
restored many timesTen cua mot ngoi chua co T village, Cai Be district, My Tho province,
noi tieng toa lac trong ap Phu Nhuan, xa An My, South Vietnam. It is also called Cai Co Patriarch
th xa Sa ec, tnh Sa ec, Nam Viet Nam. Chua Temple. Its original name was Kim Chng
c ba Tran Th Ngon dng t nam 1842. Khi Pagoda, being offered three times the gold board
au no ch la mot cai am nho goi la chua Ba nh Royal Recognisation by the Nguyen dynasty.
(v ba Ngon co phap danh la Dieu nh). Nam The first time it was called Royal Recognized
1847, ba Ngon cau thnh Hoa Thng Giac Lam Kim Chng Pagoda; the second time, Royal
 2121

Recognized Pho Quang Pagoda; and the third time Venerable Long Thien in the middle of the
Royal Recognized Thien Tng Pagoda. After the eighteenth century in the reign of Lord Vo Vng
French colonist troops attacked and occupied the Nguyen Phuc Khoat (1738-1765). The Most
Gia nh rampart, Most Venerable Minh Giac Venerable was from Quang Ngai province. He
(1794-1884) and his disciples, Most Venerable entered the monkhood at Nui a Pagoda and
Thieu Long (1835-1929) followed a group of followed the local people to move into the new
plantation workers to arrive in My Thien (now land of Bnh ai district, adjacent to the bank of
called cai Be district, My Tho province) to build a the River Tien in order to found Hoi Ton Pagoda
pagoda that they named Hoi Tho. Prior to 1945, to propagate The Lord Buddhas Dharma. The
Hoi Tho Pagoda was as great and magnificient as next Head of the pagoda was Most Venerable
Kim Chng Pagoda. When French colonist Khanh Hng of the thirty-sixth generations of
returned, monks, nuns as well as believers burnt theLin-Chi Chan Sect (he originally entered
the pagoda for fearing that the French troops monkhood at Hng Long pagoda but headed c
would take it and serve as a barrack. After Lam pagoda). Most venerable Khanh Hng did
burning the pagoda, they withdrew into the restore the pagoda in the early nineteenth century,
guerilla base. The pagoda has still kept the decorate the Buddha statue and Dharma Objects
pedestals of the statues, the tablets and as well as have the great bell cast in 1805. The
worshipped implements and ritual appliances of Most Venerable Bao Chat, Quang Giao, and Tam
Kim Chng Pagoda, as well as three precious nh were the successive heads of the pagoda.
stupas of Most Venerable Minh Giac, Most Most Venerable Tam nh organised a
Venerable Thieu Long and Most Venerable reconstruction of the pagoda late in 1884. In 1886
Quang Tuc. In the Main Hall, there is the statue of he left for Hue to have some Buddha statues and
Amitabha Buddha, made of clayTen cua mot those of the Ten Kings of Hell cast in bronze for
ngoi chua co toa lac trong thon My Hng, xa worshipping in the pagoda. The successive Heads
Thien T, huyen Cai Be, tnh My Tho, Nam Viet were Most Venerable Chanh Hoa, and Chn Tnh.
Nam. Chua con co ten la To nh Cai Co. Ten At present, the pagoda still keeps sevaral wooden
nguyen thuy cua no la Kim Chng, a ba lan boards used in printing the Buddhist canonical
c trieu nh nha Nguyen ban bang vang Sac books. Besides are some vestiges of the
T. Lan th nhat la Sac T Kim Chng; lan th nineteenth century. In the pagoda garden stand
hai la Sac T Pho Quang, va lan th ba la Sac T fifteen precious stupas. Hoi Ton Pagoda was
Thien Tng T. Sau khi quan Phap anh chiem restored again in 1947. The pagoda still has the
thanh Gia nh, Hoa Thng Minh Giac (1794- great bell cast in 1805. The Chinese characters
1884) va e t cua ngai la Hoa Thng Thieu carved on the bell read Ritually inaugurated on
Long(1835-1929) a theo phu on ien rut ve My the good day of the elventh month of At S year,
Thien (nay thuoc Cai Be) lap chua oi hieu la in the Gia Long dynasty, under the recognition o f
Hoi Tho T. Trc nam 1945, chua Hoi Tho cung Most Venerable Khanh Hng, Head of Hoi Ton
quy mo va trang le khong kem chua Kim Chng Pagoda. There are also ancient thunder drum
thu trc. Khi thc dan Phap tr lai, v s chung stand and bell support, made of one-hundred-
chiem chua lam on nen Tang chung va tn o a year-old secular treeTen mot ngoi chua co noi
thieu huy ngoi chua roi rut vao chien khu. Hien tieng, toa lac trong xa Qui Sn, huyen Chau
chua con gi c bo tng th, nhieu bai v va Thanh, tnh Ben Tre, Nam Viet Nam. Chua do
phap kh cua chua co Kim Chng cung ba ngoi Hoa Thng Long Thien xay cat vao gia the ky
bao thap cua Hoa Thng Minh Giac, Hoa th 18 di trieu chua Vo Vng Nguyen Phuc
Thng Thieu Long va Quang Tuc. Khoat (1738-1765). Hoa Thng von ngi
Hoi Ton Temple: Chua Hoi TonName of a Quang Ngai, tu hoc tai chua Nui a, a theo dan
famous ancient pagoda located in Qui Sn di c vao vung at mi thuoc huyen Bnh ai,
village, Chau Thanh district, Ben Tre province, ben b song Tien, lap nen chua Hoi Ton e
South Vietnam. The pagoda was built by Most hoang dng Phat Phap. V tru tr ke tiep la Hoa

Thng Khanh Hng, phai Lam Te i th 36
(ngai nguyen tu tai chua Hng Long va tru tr
chua c Lam) ng ra trung tu chua vao au the
ky th 19, ton tao tng Phat va phap kh, uc ai
hong chung nam 1805. Nhng v Hoa Thng tru
tr ke tiep la ch Hoa Thng Bao Chat, Quang
Giao, va Tam nh. Ngai Tam nh a to chc
trung tu chua vao cuoi nam 1884. Nam 1886, ngai
ra Hue e uc mot so tng Phat va tng Thap
ien Diem Vng bang ong ve th chua. Ke
tiep la nhng v Hoa Thng tru tr Chanh Hoa,
Chn Tnh. Chua hien nay con gi mot so ban go
khac kinh ch Han, mot so co vat cua the ky th
19. Trong vn chua co 15 bao thap. Chua lai
c trung tu vao nam 1947. ai hong chung
chua c uc nam 1805, tren chuong co khac
ch Han: Gia Long, At Su nien, thap nhat
nguyet, kien nht chu cung, Hoi Ton T, thng
Khanh ha Hng chng minh. Gia trong va
chuong c cham uc t goc ai tho tren mot
tram nam.
Hoji-Bunkin (jap): Paotzu-WenchinS Bao
T Van Kham.
Hojo (jap): Le phong sanhA Japanese Buddhist
term for Ceremony of releasing trapped
animals. To release living creatures as a work of
merit, including to liberate live animals and ro
release trapped animalsThuat ng Phat giao
Nhat Ban co ngha la Le phong sanh. Phong
sinh bao gom tra t do cho nhng sinh vat va thao
g cho nhng sinh vat b mac bay.
Hojoshi (jap): Dong ho Bac ieu Th (Nhat
Ban).
Hojo-Tokimune (jap): Phai Bac ieu Thi
Tong (Phat giao Nhat Ban).
Hokekyo (jap): Kinh Phap HoaSee Hokkyo.
Hokekyogisho (jap): Phap Hoa Kinh Ngha
SSee Hokkyo.
Hokkaiji (jap): Chua Phap Gii (Nhat Ban).
Hokke (jap): Dharma-flowerPhap HoaSee
Saddharma Pundarika Sutra.
Hokkeshu (jap): A Japanese Buddhist term for
The Lotus Sect.Thuat ng Phat giao Nhat
Ban co ngha la Phap Hoa Tong.
Hokke-Zammai (jap): Fahua-SanmeiPhap
Hoa Tam MuoiSee Saddharma-pundarika-
samadhi.
2122
Hokkiemetsuzai-no-Tera (jap): Chua Phap
Hoa Diet Toi.
Hokkyo (jap): Saddharma Pundarika Sutra
(skt)Dieu Phap Lien Hoa KinhThe Lotus
SutraThe wonderful law of truthSee
Saddharma Pundarika and Saddharma Pundarika
Sutra.
Hoko (jap): Vaipulya (skt)Extensions (of
Buddhist philosophy)Square and wideSee
Phng Quang.
Hokoji (jap): Bang Long UanSee Pan-Lung-
Yun.
Hokufu (jap): BaofuS Bao Phc Tong
Trien.
Hokuhon-Nehangyo (jap): Bac Ban Niet Ban
KinhKinh Niet BanSee Parinirvana sutra.
Hokujiden (jap): Bac T Tuyen (Nhat Ban).
Hold on to: Chap trTo hold firmly or to insist
firmly on anything. Holding together the karma,
good or evil. It is another name for Alaya-
vijnanaGi vao hay nam vao khong lay
chuyen. Gi chat vao nghiep, dau tot hay xau.
ay la ten khac cua A Lai Da thc.
Hold (v) to: Bam vuTo cling to.
Hold to anything: graha (skt)Chap trc hay
nam gi vao s vat.
Hold on blindly: Have taken a thing into one's
headChap me.
Hold ones body upright: Keep ones body
erectGi cho than mnh c ngay thang.
Hold ones breath: Nn th.
Hold (v) to the concept of the reality of the
ego: Nga chapSee Atma-graha.
Hold (v) deviant views: Me tn ta ao.
Hold (v) ones ears: Bt tai.
Hold (v) fast to something: To continue to
believe in somethingNam vng ieu gVng
tin ieu g.
Hold (v) a feast: Lam tiec.
Hold (v) firmly: Adana (skt)Lagna-graha
(skt)ReceptacleTo insist firmly on anything
Chap TrGi vao hay nam vao khong lay
chuyen.
Hold firmly to a one-sided interpretation:
Thien ChapChap ve mot pha.

Hold (v) to heterodox views or doctrines :
Drstiparamarsa (skt)Be obsessed with the sense
of selfB am anh v mot cai ngaSee
Drstiparamarsa.
Hold (v) a lecture on the Dharma: Give a
Dharma talkTo chc thuyet phap.
Hold (v) in the mouth: Ham (ngam trong
mieng).
Hold on (v): Graha (skt)To snatchTo take by
force GraspMaintainObstinate Seize
Chup layoat layThu TrcTo graspTo
hold on to, or be held by anything or ideaThu
chap cac phap khong la bo (theo Kinh Niet Ban:
Het thay pham phu eu thu trc t sac en
thc. V me chap sac ma sinh long tham, v tham
ma b troi buoc vao sac va thc, v b rang buoc
nen khong the tranh khoi kho au phien nao,
buon lo, sinh, lao, benh, t).
Hold on blindly: To have taken a thing into
ones headChap me.
Hold in memory: Tr niem.
Hold (v) ones mouth: Bt mieng.
Hold (v) ones nose: Bt mui.
Hold (v) a prayer service: Lam le cau nguyen.
Hold (v) a prayer services for the departed:
Lam le cau nguyen cho ngi qua vang.
Hold (v) a prayer service for someone: Lam
le cau nguyen cho ai.
Hold (v) a prayer service for world peace
and the welfare of all beings: Lam le cau
nguyen cho the gii hoa bnh va chung sanh an
lac.
Hold to or rely on the name of a Buddha: Tr
danh.
Hold repentance before the image of the
Buddha: Thu Tng Sam (Hoi)One of the
three ways of repentance, to seek the presence of
the Buddha to rid one of sinful thoughts and
passions. To hold repentance before the mind
until the sign of Buddhas presence annihilates the
sinMot trong ba phep sam hoi, cau s co mat
cua Phat e c tan tr toi loi. nh tam tin chac
rang Phat xoa au va xa toi cho mnh. ** See
Three modes of repentance.
Hold (v) a service of worship: Lam le cung
dng.
2123
Hold (v) a service of worship to the Triple
Gem: Lam le cung dng Tam Bao.
Hold (v) someone in high esteem (respect):
To esteemTon trong ai het mc.
Hold someone sacred: Regard someone as
holyTon th hay xem ai la linh thieng.
Hold (v) on to: Grau (skt)Grabh (skt)Graha
(skt)SeizeGraspMaintainObstinate
Chap.
Hold (v) ones tongue: Gi mieng.
Holder of the great waters: Nang Tr Phong
luan, co kha nang tr ai thuySee Ten types of
characteristics of manifestation of a Buddha (1).
Holder or protector of a vajra: Vajrapani
(skt)Kim Cang Thu Bo Tat (hien lam Giang
Tam The). ay la mot trong tam Kim Cang vng
hay Kim Cang Ho Bo tat cho Phat Ty Lo Gia
NaThis is one of the eight diamond-kings, or
bodhisattvas as guardians of Vairocana (ai Nht
Nh Lai)See Eight diamond-kings, Vajradhara
and Vajrapani.
Holder or ruler of the earth: Dharanimdhara
(skt)Tr a.
Holder of the vajra: Vajrapani or Vajradhara
(skt)Kim cang than hay Chap Kim Cang
ThanProtector of the LawSee Eight diamond-
kings, Vajrapani, and Vajradhara.
Holder of water: The holder, which can hold the
great watersNang tr phong luan, co kha nang
cam gi ai thuySee Four kinds of atmosphere.
Holding cause: Lap nhanEstablishing cause,
one of the five causes (four elements of earth,
water, fire and wind which are the causers or
producers and maintainers of infinite forms of
nature (results)Lap nhan, mot trong nam
nguyen nhanSee Five causes (A).
Holding to doubt: Nghi chap.
Holding to the ego idea: Nga Kien Phien
NaoSee Four delusions in reference to the ego
and Four bandhanas (B).
Holding to the entire unreality: Vo kienY
kien co chap cho rang van vat la khong co thc
See Two wrong views (A).
Holding to the illusions of life as realities:
Thu TngThe state of grasping to the illusions

of life as realitiesVong hoac chap thu vao
tng s ly hay me chap the gii hien tng.
Holding precepts (Discipline): Moral
conductMoralityGii Ba La Mat: Tr gii
See Ten Paramitas.
Holding to the real existence of material
things: Hu kienY kien co chap cho rang van
vat la thc huSee Two wrong views (A).
Holding on the reality of self and things:
Chap ChngThe holding on to the reality of
self and things and the consequent hindrance to
entrance into nirvanaChap vao t ky va ch
phap, va hau qua la chng ngai trong tien trnh
i vao Niet ban.
Holding the root or fundamental: Tr Bon
In Buddhism, this the ruler of the earth, which is
the root and source of all thingsGn gi can ban.
Trong ao Phat, ay la v a Than, chuyen ch
van s van vat.
Holding to things as realities: Phap chap (cho
rang s vat la that).
Holding to the view of permanence or
immortality: Thng kienThe view that
personality is permanentTa kien cho rang cai
nga trng tonSee Two wrong views (B).
Holding to the view of total annihilation:
Ucchedaditthi (p)Ucchedadarsana
Annihilation-illusion or Annihilation-view
Nihilismoan KienHolding to the view of
total annihilation, or the view that death ends life,
or world-extinction and the end of causation, in
contrast with the view that body and soul are
eternal, both views being heterodoxThe
philosophic doctrine that denies a substantial
reality to the phenomenal universePhu nhan s
hien hu cua hien tng va bam vao chu ngha
hoan toan huy diet, ngha la khi chet la cham dt
tat ca, oi lai vi chu trng cho rang than tam la
thng tru bat diet; ca hai eu la ta kienSee
Two wrong views (B).
Holding to the view of permanence: Thng
KienEternalismPermanenceThe view that
holds personality as permanentHolding to the
view of immortality.
Holiness (n): Thanh c.
Hollographic paradigm: Anh tng.
2124
Hollographic Universe: Vu tru nh huyen.
Hollow speech: Empty promisesTalk of
goodness or giving, but they never carry out what
they sayMieng noi tot, hoac noi bo th ma
khong bao gi chu thc hanh, ch la nhng li
ha trong rongSee Five kinds of people who
pretend to offer alms.
Holy (a): Arya or Sadhu (skt)Sacred
SaintlyThanhThuoc ve than thanh (thieng
lieng).
Holy appearance: Saintly appearanceThanh
nghi.
Holy assembly: Thanh ChungSee Sacred
assembly.
Holy canon: Holy scripturesSacred canon
Thanh ien.
Holy conditions: Thanh DuyenHoly
conditions of or aids to the holy lifeNhng ieu
kien hay tr lc giup a en cuoc song Thanh
Thien.
Holy enlightenment: Enlightenment of the
saintsThanh minhS giac ngo cua bac Thanh.
Holy family: Thanh gia.
Holy fruit: Fruit of the saintly lifeThanh
QuaSee Holy fruition.
Holy fruition: Ariyaphalam (p)Thanh Qua
(skt) The holy truthFruit of the saintly life (bodhi or
nirvana)Holy fruitionFruit of ArhatshipThe
fruition of holinessao qua cua bac Thanh, at
c Bo e hay Niet BanSee Six stages of
Bodhisattva developments.
Holy ghost: Thanh thanHoly spirit.
Holy Grades of Lotus: Pham Lien HoaThere
are nine Holy Grades of LotusCo chn pham
Lien HoaSee Nine Holy Grades of Lotus.
Holy happiness: Thanh PhucOne of the two
kinds of happiness, holy happiness, that of
Buddhism, in contrast with that of Brahma and
BrahmanismMot trong hai phc, thanh phc
hay phc cua Phat giao e oi lai vi Pham
phc hay phc cua Pham Thien. **See Two
kinds of blessing.
Holy honored one: Thanh TonThe Buddha
V Thanh c ton knh nh Phat.
Holy image: Thanh TngSee Sacred statue.

Holy jala: Thanh VongThe holy jala, or net, of
Buddhas teaching which gathers all into the
truthLi Phat Phap co cum tat ca chan ly.
Holy king: Thanh vng.
Holy land: Arya-desa (skt)A Ly a Te Xa
Thanh PhngLand of the sageSacred land
The holy land (the land of the sage), India where
the Buddha was born (India)Tieng goi ton xng
cua x An o ni c Phat an sanh.
Holy law: Law of the saintsThe law or
teaching of the saints or sages, or the holy law of
BuddhaThanh phapNhng li day cua ch
Hien Thanh hay nhng li Phat day.
Holy lion: Thanh S TThe BuddhaTon
hieu cua c Phat. c Phat la v vua trong coi
Thanh nh s t la vua trong muon thu.
Holy lion lord: Thanh chu s t (Buddha).
Holy lord deva: Thanh chu Thien trung Thien.
Holy man: Genuine religious manBac chan
tuSee Four saints (rewards) and Four kinds of
holy men.
Holy mind: Thanh TamThe holy mind, that of
BuddhaTam cua bac Thanh nh tam Phat.
Holy monk: Thanh Tang.
1) The holy monk who has achieved higher
merit, in contrasted with the ordinary monk
(pham tang): Hang Tang chung c cao, ao
trong a dt bo me hoac, a chng ac chan
ly, oi lai vi pham Tang.
2) The image in the monk assembly room:
Tng v Thanh Tang gia Tang ng.
3) In Mahayana Buddhism, Manjusri is
considered as a holy monk, his image is
placed in the center of the monks assembly
room: Trong Phat Giao ai Tha th coi Ngai
Van Thu S Li Bo Tat nh la mot Thanh
Tang, va tng cua ngai c at gia
Tang ng.
4) In Hinayana Budhism, Kasyapa and Subhuti
are considered holy monks, their images are
usually placed in he centre of the monks
assembly room: Trong Phat Giao Tieu Tha
th Ngai Ca Diep hay Tu Bo e c coi nh
la nhng Thanh Tang, tng cua cac ngai
thng c at gia Tang ng.
Holy multitude: Thanh chung.
2125
1) All the saints, or sacred assembly: Tat ca cac
bac Thanh.
2) The Bodhisattva saints who have overcome
illusion, from the first stage upwards: Nhng
v Bo Tat Thanh a vt thoat phien nao t
s a tr len.
3) To all the saints, or the wise, what is to be
ordinarilyregarded as an error, that is, this
world of particulars, appears neither
perverted nor unperverted: oi vi Thanh
chung hay bac tr, nhng g thng phai c
xem la mot s lam lan, tc la cai the gii cua
cac ac thu nay, van khong bieu hien la ien
ao hay phi ien ao.
4) The special community established by the
Buddha was called The Assembly of the
Noble (Arya-sangha), intended to be the
cradle of noble persons. Since the
Brahmanical tradition had been firmly
established, the race distinction was strictly
felt. On that account the Buddha often
asserted that in his own community there
would be no distinction between Brahmans
(priests) and warriors or between masters and
slaves. Anyone who joined the Brotherhood
would have an equal opportunity for leading
and training. The Buddha often argued that
the word Arya meant noble and we ought
not call a race noble or ignoble for there will
be some ignoble persons among the so-called
Aray and at the same time there will be some
noble persons among the so-called Anarya.
When we say noble or ignoble we should be
speaking of an individual and not of a race as
a whole. It is a question of knowledge or
wisdom but not of birth or caste. Thus the
object of the Buddha was to create a noble
personage (arya-pudgala) in the sense of a
noble life. The noble community (Arya-
sangha) was founded for that very purpose.
The noble ideal (Arya-dharma) and the noble
discipline (Arya-vinaya) were set forth for the
aspiring candidates. The path to be pursued
by the noble aspirant is the Noble Eightfold
Path (Arya-astangika-marga) and the truth to
be believed by the noble is the Noble
Fourfold Truth (Catvariarya-satyani). The
perfections attained by the noble were the

four noble fruitions (Arya-phala) and the
wealth to be possessed by the noble was the
noble sevenfold wealth (sapta-arya-dhana),
all being spiritual qualifications. The careful
application of the word Arya to each of the
important points of his institution must not be
overlooked by a student of Buddhism. The
Buddha thus seemed to have endeavored to
revive the original meaning of Arya in
personality and the daily life of his religious
community: oan the do c Phat lap nen
goi la Thanh Chung (Aryan sangha), o la
moi trng tu tap cua nhng ngi cao quy.
V truyen thong Ba La Mon a c thiet lap
kien co nen giai cap bay gi a c phan
chia that la ro ret. Bi le o, c Phat luon
xac nhan rang trong hang Tang chung cua
Ngai khong co phan biet gia Ba La Mon va
vo tng, hay gia chu va t. Ai a c nhn
nhan vao hang Tang chung eu c quyen
hoc tap nh nhau. c Phat day rang khong
the goi mot giai cap nao la cao quy hay
khong cao c bi v van co nhng ngi e
tien trong cai giai cap goi la cao quy va ong
thi cung co nhng ngi cao quy trong giai
cap e tien. Khi chung ta goi cao quy hay e
tien la chung ta noi ve mot ngi nao o ch
khong the ca toan the mot giai cap. ay la
van e cua tri thc hay tr tue ch khong phai
la van e sinh ra trong dong ho hay giai cap
nao. Do o, van e cua c Phat la tao nen
mot ngi cao quy hay Thanh gia (Arya
pudgala) trong y ngha mot cuoc song cao
quy. Thanh chung a c thiet lap theo
ngha o. Theo o th Thanh Phap (Arya
dharma) va Thanh luat (Arya vinaya) c
hnh thanh e cho Thanh chung tu tap. Con
ng ma Thanh gia phai theo la con ng
Bat Thanh ao (Arya-astangika-marga) va
cai s that ma Thanh gia tin theo la T Dieu
e. S vien man ma Thanh gia phai at ti
la T Thanh qua (Arya-phala) va cai toan b
ma Thanh gia phai co la That Thanh Giac
Chi (sapta-arya-dharma). o la nhng c
tnh tinh than ca. Ngi hoc Phat khong nen
anh mat y ngha cua t ng Thanh nay
von c ap dung can than vao moi iem
quan trong trong giao phap cua c Phat.
2126
c Phat, nh vay, a co gang lam song lai y
ngha nguyen thuy cua ch Thanh ni ca
tnh con ngi trong cuoc song thng nhat.
Holy nature: SaintivityThanh TnhTanh cua
bac Thanh.
1) The holy nature, according to the
Abhidharma-kosa of the passionless life: Cau
Xa Luan goi Thanh Tnh la Chnh Tnh hay
mot i song Thanh thien khong con b duc
vong loi cuon.
2) According to the Vijnanamatrasiddhi of
enlightenment and wisdom, the holy nature is
the nature that produces the passionless or
pure wisdom: Duy Thc Luan goi Thanh Tnh
la cai tnh sanh ra tr vo lau ma oan tr
phien nao.
Holy nature apart from unenlightened
nature: Thanh Tnh Ly SinhAccording to the
Vijnanamatrasiddhi, the life of holiness apart or
distinguished from the life of common
unenlightened peopleTheo Duy Thc Luan,
Thanh Tnh Ly Sinh la cuoc song cua s Thanh
thien cua cac v Thanh Van, Duyen Giac, A La
Han hay Bo Tat, nhng v a at c vo lau tr
va dt bo phien nao do phan biet khi len (a dt
bo phien nao va s tri chng), oi lai vi cuoc
song cua pham phu hay ngi cha giac ngo.
Holy offering: Thanh CungThose made to the
saints, especially to the Triratna.
Holy One: Arya-pudgala (skt)Saintly one
The holy or saintly one; one who has started on
the path to nirvanaBac Vo ThngBac Thanh
a bc vao con ng i en Niet Ban. **See
Six realms of the samsara (existence) and four
realms of the saints.
The Holy Order: oan the Thanh thien.
Holy Places of Buddhism: T ong tamThe
four sites visited by Buddhist PilgrimsNhng
ni ong tam cua Phat giao:
1) Lumbini Park: Buddhas Birth PlaceVn
Lam T ni ni c Phat an Sanh.
2) Buddha Gaya: Bo e ao TrangThe site
of the Buddhas EnlightenmentNi c
Phat thanh ao.
3) Sarnath: Vn Loc UyenWhere the first
Sermon was preachedNi c Phat thuyet
 2127

phap au tien cho bon anh em Kieu Tran him in painting or sculture. Now that he had
Nh. passed into Nirvana, however, it was improper to
4) Kusinara: Cau Thi NaThe scene of the represent the one who no longer really lived. It
Great DeceaseNi c Phat nhap diet. was after a considerable development of the
Holy position: Thanh VThe holy life of Gandhara art that the southern school of
Buddhists. Buddhism began to have images of Buddha. This
Holy practices: Thanh HanhThe holy was believed at about the same time when the
bodhisttva life of the monastic commandments, Buddhas teachings were committed to writing,
meditation, and wisdomCuoc song chan chnh i.e., 80 B.C. The elders of idealistic and free-
cua mot v Bo Tat la tu hanh gii nh tue. thinking tendencies, whom we might regard as the
foreunners of the Mahayana, would not hold any
Holy principles: Sacred principlesThanh
meetings for the rehearsal of the Buddhas
eSee Four Noble Truths.
sermons, nor would they enlarge upon their
Holy response: Thanh ngThe influence of
Vinaya rules beyond what was laid down by the
Buddha, or the response of the Buddha or saints
Buddha himself. They would commit those sacred
S cam ng linh nghiem cua ch Phat va ch
words to memory or to writing as they pleased.
Thanh.
They did not hesitate in using their talents in
Holy rsi: Thanh tien. painting or sculture to depict the Buddhas image
Holy Scriptures: Holy canonSacred canon according to their own ideal of beauty and
Thanh ienSee Sacred Scriptures. perfection, as they did in the Gandhara art. The
Holy seed: Saintly seedSee Saintly seed. trend of the free-thinking mind can also be seen in
Holy speech: Aryabhasa (skt)Sacred speech the metaphysical treatises of the Optionalists
Thanh NgSee Aryabhasa. (Vaibhasikas), in which several opinions about
Holy statue of the Buddha: Thanh Tng dharmas or higher dharmas (abhidharmas) are
Ch tng cua c PhatAccording to Prof. gathered together and some optional ones have
Junjiro Takakusu in The Essentials of Buddhist been selected and recommended for study.
Philosophy, none of the earlier sculptures of Though the Vaishasika School belonged to the
sanchi and Barhut represent the Buddha in huma Hinayana, it already betrayed a tendency toward
figure. It is remarkable to us that the principle the free-thinking school. Such free-thinking
events of the Buddhas life have been fully given people would be bold in exegesis, erudition,
in sculture without a figure of the hero. How was annotation, or in forming and expressing opinion.
that possible? The Buddha at birthis represented This, however, does not mean that they departed
by a full blooming lotus; the Buddha in from the original teachings of the BuddhaTheo
Enlightenment by the Bodhi tree with a rail Giao S Junjiro Takakusu trong Cng Yeu Triet
around it; the Buddha in his first preaching by a Hoc Phat Giao, tat ca nhng ieu khac au tien
wheel, above which a tri-ratna mark is sometimes tai Sanci va Barhut khong trnh bay Phat trong
added; the Buddha in his beggng round, or dien mao con ngi. ieu ang lu y chung ta la,
mendicancy, by a bowl; and the like. If suggestion nhng bien co chnh trong i song cua c Phat
be a means of true art, the early Buddhist artists a c a ra ay u trong ieu khac ma khong
understood it perfectly and utilized the idea mang dien mao mot anh hung. Lam sao co the
skilfully for practical purposes. However, all this c? Phat khi giang sinh c tng trng bang
does not necessarily mean that the elders did not oa hoa sen n tron; khi thanh ao tng trng
represent the Buddha at all during his lifetime, for bang cay Bo e co tng rao chung quanh; luc
there is a legend which tells of their making an Ngai thuyet phap au tien (chuyen Phap Luan)
image for the purpose of offering veneration tng trng bang mot banh xe tren o oi khi co
during the Buddhas absence. They were them dau hieu Tam Bao (Tri-ratna); luc khat thc
formalistic and realistic, and so if the Buddha was tng trng bang mot cai bnh bat, van van. Neu
actually before them, they had a right to depict s gi hng la mot phng tien cua nghe thuat

ch thc, cac nghe s Phat t au tien a hieu Holy teaching: Thanh giaoThe teaching of the
ieu o kha tron ven va a dung y niem o mot sages, or holy oneNhng li day cua Thanh
cach kheo leo cho nhng muc ch thc tien. Tuy
nhien, tat ca nhng ieu nay khong nhat thiet co
ngha rang cac trng lao a tuyet nhien khong
trnh bay c Phat suot thi gian Ngai con tai
the, v co truyen ke ve viec ho a tao mot bc
tng e cung dng trong suot thi gian Ngai
vang mat. Ho la nhng ngi chu trng hnh thc
va duy thc, va nh the neu Phat ang ngay
trc mat, ho co quyen mieu ta Ngai bang hoi
hoa hay ieu khac. Nhng bay gi Ngai a i vao
Niet Ban, ma trnh bay mot ngi khong con hien
hu trong thc tai na, o la ieu bat xac. Chnh
do sau nay, mot phat trien kha quan cua cac nen
nghe thuat Gandhara ma Nam phng Phat giao
bat au co nhng tng Phat. Viec nay co the xay
ra cung luc vi viec ghi chep cac giao thuyet cua
Phat thanh van t, tc khoang nam 80 trc Tay
Lch. Cac trng lao co khuynh hng duy tam va
t do t tng, ma chung ta co the coi nh la
nhng nha tien phong cua ai Tha, hnh nh
khong co cuoc hoi hop e oc lai cac bai phap
cua Phat, cung khong m rong cac luat nghi cua
ho vt ngoai nhng g Phat a thiet nh. Ho
thng ghi lai nhng Thanh ngon bang ky c hay
bang van t tuy theo s thch. Ho khong ngan
ngai x dung cac tai nang cua mnh trong hoi hoa
hay ieu khac e mieu ta hnh anh Phat theo ly
tng rieng cua mnh ve cai ep va cai toan nh
ho a lam nghe thuat Gandhara. Nganh t do t
tng cung co the c thay trong cac luan giai
sieu hnh cua cac nha Phan Biet Thuyet
(Vaibhasika) hay Ty Ba Sa, trong o nhieu quan
niem ve phap (dharma) hay thang phap
(abhidharma) c su tap va mot so quan niem
t do a c tuyen va c khuyen cao hoc tap. ngon en ngon t la co li ch cho viec soi sang
Mac du phai Ty Ba Sa thuoc he Tieu Tha,
nhng a m ra mot khuynh hng nham ti
trng phai t do t tng. Hang ngi t do t which enfolds and develops the bodhisattvas, i.e.
tng nh the co nhien can am trong viec thch
ngha, bac hoc, chu giai, hay hnh thanh va dien
ta bat c quan niem nao. Tuy nhien, ieu nay
khong co ngha rang ho i xa ngoai cac giao
phap nguyen thuy cua Phat.
Holy tablet: Long v.
Holy tablets of the Patriarchs: Bai v cua ch
to.
2128
Nhan.
Holy water: Nc thanh.
Holy way: Thanh aoSee Arya-marga.
(A) Arya-marga (skt)Thanh ao.
1) The saintly way: Con ng Thanh Thien.
2) The way of the saints or sages: Con ng
cua bac Hien Thanh.
3) Buddhism: ao PhatSee Buddhism.
4) The Eightfold Noble Path: Bat Thanh ao.
**See Eight Noble Paths.
(B) Ariya-vamsa (p)T Thanh ChungT Y
T Lng DcAccording to the Sangiti
Sutta in the Long Discourses of the Buddha,
there are the four holy waysTheo Kinh
Phung Tung trong Trng Bo Kinh, co bon
Thanh chungSee Four holy ways.
(C) See Four kinds of holy men.
Holy wisdom: Aryajnana (skt)Supreme
knowledgeWisdom of BuddhaThanh tr
See Aryajnana.
Holy wisdom does not belong to the realm
of words: Thanh Tr Phi Ngon NgThe
ultimate truth points to the realization of supreme
wisdom in the inmost consciousness, and does not
belong to the realm of words and discriminative
intellect; thus discrimination fails to reveal the
ultimate truth. However, the lamp of words is
useful to illuminate the passage to final
enlightenmentChan ly toi hau ch vao s the
chng cai tr tue toi thng trong tam thc sau
tham nhat, va khong thuoc pham vi cua ngon t
va cai tr phan biet; s phan biet nh the khong
the phat hien c chan ly toi hau. Tuy nhien
con ng a en chng ngo toi hau.
Holy womb: Thanh thaiThe womb of holiness
the three excellent positions attained in the ten
grounds, ten kinds of dedication, and ten
necessary activities of a bodhisattvaThai tang
cua nhng bac Thanh, boc quan va trng dng
ch Bo Tat, ch ba hien v Thap tru, Thap Hanh,
va Thap Hoi Hng. **See Ten necessary
practices of a Bodhisattva, Ten kinds of
dedication, and Ten grounds.

Holy words: Words of a saintCorrect words of
BuddhismHoly words, or the words of a saint or
sage. In Buddhism, holy words also mean the
correct words of the Buddha and his holy
disciplesThanh Ngon hay li noi chnh thc
ung an cua bac Hien Thanh. Trong Phat giao,
Thanh ngon con co ngha la nhng li day cua
Phat va cac Thanh e t cua Ngai. **See Four
Ariyan modes of speech.
Homa (skt): Hoa lo.
(I) The general meanings of HomaNgha
tong quat cua Ho Ma:
1) Fire altar, burnt offerings, as in the homa
worshipPhep Ho Ma hay phep cung dng
ch Tang bang cach em cac vat cung nem
vao lo la.
2) Described as originally a burnt offering to
Heaven (Brahmins): Von ch viec ot la te
tri cua ao th la Ba La Mon.
(II) The meanings of homa according to the
esotericsNgha cua Ho Ma theo Mat Giao:
An oblation by fire (of esoteric sects). The
esoterics adopted the idea of worshipping
with fire, symbolizing wisdom as fire burning
up the faggots of passion and illusion, and
therewith preparing nirvana as food: Le te
la (cua Mat Giao). Mat giao bat chc phep
te la, dung la tieu bieu cho tr tue e ot
cui phien nao, va t o chuan b thc an niet
ban.
(III) Categories of homa according the esoterics
Phan loai Ho Ma theo Mat giao:
(A) There are four kinds of braziersT Ho Ma:
1) Vasikarana (skt): Pha Thuy Ca La Na
Semi-circular brazier for dominating,
interpreted as calling down the good by
means of enchantmentsLo hnh ban nguyet
tng trng cho Nhiep Thien Phap hay
trieu tap thien loai.
2) Santika (skt): Phiem e CaRound brazier
meaning to end calamitiesLo hnh trang
tron tng trng cho Tc Tai Phap hay tr
tai ng.
3) Pustika (skt): Bo Sat Tr CaSquare brazier
for prosperityLo hnh vuong tng trng
cho Tang ch Phap hay lam tang phuc.
4) Abhicaraka (skt): A Ty Gia Lo Ca
Octagonal brazier meaning exorcising the
2129
evilLo hnh bat giac tng trng cho Hang
Phuc Phap hay hang phuc ac ang.
(B) Five kinds of braziers: Ngu Ho Ma.
1-4) From one to fourSame as in four kinds of
braziersGiong nh trong T chung ho ma
See (III) (A).
5) To obtain the loving protection of the Buddhas
and Bodhisattvas: Knh Ai Ho Mac s
thng yeu ho tr cua ch Phat va ch Bo Tat.
(IV) According to Eitel in The Dictionary of
Chinese-English Budhist Terms, composed by
Professor Soothill, Homa is a city on the
eastern frontier of Persia, perhaps the modern
Humoon: Theo Eitel trong Trung Anh Phat
Hoc T ien cua GS Soothill, Ho Ma la ten
cua mot thanh pho nam ve bien gii pha tay
cua nc Ba T thi co, co le bay gi la
Humoon.
Homa or Fire heaven in the Southeast: ong
Nam vi Tri Ho Ma hay Hoa ThienThis is one
of the eight heavens and devas at the eight points
of the compassay la mot trong tam coi Tri
va ch Thien tam hngSee Eight heavens
and devas at the eight points of the compass.
Homage (n): S ton knhHomage to him, The
Holy One, The Pure One, The Enlightened One
Ch tam anh le Ngai, Bac Vo ThngBac
Thanh Tnh, Bac Toan Giac.
Homage to the Bodhisattva, Mahasattva of
the Clear Cool Ground: Nam Mo Thanh Lng
a Bo Tat Ma Ha Tat.
Homage to the Enlightened Being, Cloud
Canopy of Fragrance Bodhisattva,
Mahasattva: Nam Mo Hng Van Cai Bo Tat
Ma Ha Tat.
Home of all Buddhas: Nha cua ch Phat (Pure
Land).
Homeless monks: Van NapRoaming monks
Du TangSee Assembly brothers of the clouds
and waters.
Home-market-temple: Gia-th-tThe most
difficult setting to practice and cultivate the
dharma is at home, next is at the market, and the
easiest and most favorable place is in a temple
Th nhat tai gia, th nh tai ch, th ba tai chua.
Home-sickness: Than ly giacNh nhaSee
Eight wrong perceptions of thought.
 2130

Homocentric (a): Lay con ngi lam trung tam. an insurance policy in case one is unable to
Homo sapiens: Ngi co kha nang nhan va attain liberation through the more difficult
phan biet. practice of meditation, but rather should be
undertaken wholeheartedly as ones sole path.
Homogeneity: ong tnhong chungong
Because he publicly proclaimed that the Pure
loai.
Land tradition alone is effective during the time of
Homogeneous (a): ong tnhong chung
the Dharma-Ending Age, he ran afoul (cham
ong loai.
vao) of other Buddhist orders and was sent into
Homonji (jap): Chua Bon Mon (Nhat Ban). exile at the age of seventy-four. He was allowed
Homsexuality: ong tnh luyen ai to return five years later,but died one years after
Homosexuality means having sexual intercouse thatTen cua mot v To s cua truyen thong Tnh
with the same sex. There is a wide range of o cua Nhat. Ngai tho gii vi tong Thien Thai
opinions regarding homosexuality in various va chang bao lau sau o ngai c noi tieng do
Buddhist groups. In general, Buddhists are very tai hoc uyen bac, nhng tuoi 43 ngai cam thay
tolerant towards all pwople. People arent to be khong va y vi giao thuyet va cu canh cua tong
judged or discriminated against if they are gay Thien Thai. S quan tam hang au cua ngai la
ong tnh luyen ai co ngha la giao hp vi ngi hnh nh khong co ai co the at c Phat qua
cung phai tnh. Co nhieu quan iem khac nhau ve qua nhng phng phap tu tap, nen ngai quyet
van e ong tnh luyen ai trong cac nhom Phat nh chap nhan phng phap tu tap cua trng
giao khac nhau. Noi chung Phat giao rat khoan phai Tnh o cua S Thien ao va Genshin, ma
dung va rong lng oi vi tat ca moi ngi. ngai tin tng tao thanh con ng giai thoat chac
Nhng ngi ong tnh luyen ai khong b Phat chan. Con ng nay lien he ti viec tr niem
giao phe phan hay oi x phan biet (ky th). hong danh c Phat A Di a e c vang sanh
Homu-Sojo (jap): Chc Phap Vu Tang Chanh Cc Lac, ni co nhng ieu kien toi thang cho
(Phat giao Nhat Ban). viec at thanh Phat qua. Ngai tranh luan rang
Honen (1133-1212): S Phap NhienName of a c Phat A Di a la c Phat cao nhat trong cac
Patriarch of Japanese Pure Land (Jodo Shu) tu tap tap ton giao va niem hong danh A Di a
tradition. He was ordained in the Tendai school a ti con ng de nhat ac biet thch hp
and soon gained a reputation of his erudition (hoc vi Phat t tai gia, trong thi ma ngai tin la thi
thc uyen bac), but at the age of forty-three Mat Phap. Ngai day rang ngi ta khong nen xem
became dissatisfied with Tendai and its scholastic s tu tap nay nh s bao am trong trng hp
aproach. His main concern was that no one hanh gia khong the giai thoat qua tu tap con
seemed to be attaining buddhahood through its ng kho khan bang thien nh, ma phai het
methods, and he decided to adopt practices of the long tu tap nh con ng tu tap duy nhat cua
Pure Land teachers Shan-Tao and Genshin, which chnh mnh. V ngai cong khai tuyen bo rang ch
he believed constituted a certain path to mot mnh truyen thong Tnh o la hu hieu trong
liberation. This path involved the practice of thi Mat Phap, nen ngai a ung cham vi cac
chanting the name of Amitabha Buddha trng phai Phat giao khac, va b lu ay biet x
(Nembutsu) in order to be reborn in his Pure nam 74 tuoi. Nam nam sau ngai c phep tr ve
Land of Sukhavati, in which conditions are va th tch mot nam sau o.
optimal for the attainment of Buddhahood. In his Honen-Shonin (jap): Phap Nhien Thng
Senchakushu, he argued that calling on Amitabha NhanSee Honen.
is the highest of all religious practices and that Honest (a):
recitation of Amitabhas name constitutes an 1) Thanh thatFrankSincerecanditLiem
easy path particularly appropriate for laypeople khietUprightUncorrupted.
in the present age, which he beieved to be the last 2) Thien lanh: Bhadra or Kusala or Sadhu
period of the degeneration of Buddhism. He (skt) GoodVirtuousWholesome
taught that this practice should not be viewed as Lng thienSee Kusala.

Honest effort: Tinh chuyen. Viet Nam cua Hoa Thng Thch Thanh T:
Honest man: True manChnh nhan (ngi Trong chua co tng vua Le Hy Tong e tng
chnh trc).
Honesty (n): S thanh thatSincerity.
Honest effort: Tinh chuyen.
Hong Phuc Temple: Chua Hong PhucName
of a temple, located in Ba nh district, Hanoi
City, North Vietnam. It is also called Hong Phuc
T. It was said that Hoe Nhai Temple was built in
the Ly dynasty and rebuilt in 1687, 1899, and
1952. On the right side of the temple stands An
Quang stupa built to memorized Most Venerable
Thch Quang c who burnt himself in 1963. The
temple is also considered the Patriarch House of
the Tao ong Chan Sect. Most Venerable Thch
c Nhuan is now Head or abbot of the temple.
Hoe Nhai Temple has some famous stelae,
especially the stele that was built in 1703,
showing that the temple was situated in Hoe Nhai
quarter, ong Bo au. This important fact helped
the historians locate the place where Vietnam
Army won over Yuan army in 1258. The statue is
placed in the Main Hall. A great deal of wooden
and bronze statues have been conserved in the
temple. The most extraordinary is a wooden
double statue cast in the late Le dynasty.
According to Vietnam Chan Masters, composed
by Chan Master Thich Thanh T, the Buddha
statue was placed on king Le Hy Tong statues
back as the King kneeling in repentance.Ten
cua mot ngoi chua toa lac trong quan Ba nh,
thanh pho Ha Noi, Bac Viet Nam. Chua con co
ten la Chua Hoe Nhai. Tng truyen chua c
xay vao thi nha Ly, va a trai qua cac cuoc
trung tu vao nhng nam 1687, 1899, va 1952. Ben
phai chua co thap An Quang, c dng len e
ky niem Hoa Thng Thch Quang c t thieu
nam 1963. Chua con la To nh cua Thien phai
Tao ong. Hien Hoa Thng Thch c Nhuan
tru tr chua. Trong chua co mot so bia a, ac biet
la bia dng nam 1703, ghi ro v tr chua phng
Hoe Nhai, tai ong Bo au, nh the ma cac nha
s hoc ngay nay xac nh c v tr quan oi
Viet Nam chien thang quan oi Mong Co vao
nam 1258. Trong chua con lu gi nhieu pho
tng bang go va ong, ac biet la pho tng kep
bang go vao thi Hau Le. Theo sach Thien S
2131
Phat tren lng quy sam hoi.
Hongaku (jap): Bon GiacA Japanese term for
original awakening. This term is particularly
associated with Kukai and the Shingon school,
which implies that all beings and possess the
buddha-nature and so are already awaked. This
fact, however, is obscured by ignoranceThuat
ng Nhat Ban dung e ch Bon Giac. Thuat ng
nay at biet quan he vi Kukai va Chan Ngon
tong, nham ch rang tat ca chung sanh eu co
Phat tanh va a eu giac ngo. Tuy nhien, s
kien nay b vo minh che m t bay lau nay.
Honganji (jap): Bon Nguyen T (Nhat Ban).
Honji (jap): Itivrtaka (skt)Stories of past
occurencesBon S KinhSee Itivrttaka.
Honji-Suijaku (jap): Bon TchA Japanese
Buddhist term for The original Buddha or
Bodhisattva and his varied manifestations for
saving all beings, i.e. Kuan-Yin with thirty-three
forms.Thuat ng Phat giao Nhat Ban co ngha
la Bon a Thuy Tch (t bon a ma xuat phat
ra cac dau tch. Bo Tat va Phat do co phap than t
s a tr len do thc than cua mnh bien thanh
nhieu than ng hoa e hoa o chung sanh, nh
Phat Quan Am vi ba mi ba hnh tng khac
nhau).
Honkoji (jap): Chua Bon Hng (Nhat Ban).
Honnoji (jap): Chua Bon Nang (Nhat Ban).
Honor:
1) (n): Yaso (p): FameDanh thm hay vinh
dSee Eight winds.
2) (v): Arya (skt)Vinh danhTonTon
trong.
Honor all Buddhas: Le knh ch Phat.
1) Bodhisattvas take honoring the Buddhas as a
reliance because their faith is purified. This is
one of the ten kinds of reliance of Great
Enlightening Beings. According to The
Flower Adornment Sutra, chapter 38
(Detachment from the World), the Great
Enlightening Being Universally Good told
Unversal Wisdom that Offsprings of Buddha,
Great Enlightening Beings have ten kinds of
reliance which help them be able to obtain
abodes of the unexcelled great knowledge of

BuddhasCh Bo tat dung phap cung dng
ch Phat lam y-ch, v nh o ma tn tam
thanh tnh. ay la mot trong mi y ch cua
ch ai Bo Tat. Theo Kinh Hoa Nghiem,
pham Ly The Gian, Bo Tat Pho Hien bao
Pho Hue rang ch Bo Tat co mi cho y-ch
giup ch Bo Tat at c cho s-y ai tr vo thay sung sng va hanh phuc khi danh cua ta
thng cua Nh LaiSee Ten kinds of
reliance of Great Enlightening Beings.
2) Action in all Buddha-lands, honoring all
Buddhas, one of the ten kinds of action of 2) To obtain honour, some are prepared to offer
Great Enlightening Beings. Enlightening
Beings who abide by these can achieve the
action of Buddhas that has no coming or
going: Hanh le bai cung dng ch Phat trong
tat ca coi Phat, ay la mot trong mi hanh
cua ch ai Bo Tat. Ch ai Bo Tat an tru
trong hanh nay thi thanh tu hanh phi kh
phi lai cua ch PhatSee Ten kinds of
practice of great enlightening beings (II).
Honor Buddhism: Vinh danh Phat giao.
Honor and contempt: Vinh nhuc.
Honor and dishonor: Vinh Nhuc.
(I) An overview of Honor and dishonorTong
quan ve Vinh Nhuc: Honour and dishonour
are a pair of inevitable worldly conditions that
confront us in the course of our daily lives
Vinh nhuc la mot cap hoan canh tran the
khong the tranh c ma ta phai ng au
trong i song hang ngay.
(A) HonourVinh:
1) We always welcome honour or fame and
dislike dishonour. Honour gladdens our heart;
dishonour disheartens us. We desire to
become famous. We long to see our pictures
in the papers. We are greatly pleased when
our activities, however insignificant, are
given publicity. Sometimes we seek undue
publicity too. We must agree that human
natue is to feel pleasant and happy when our
fame is spread far and wide. But through our
practical experience, fame and glory are
passing away; sooner or later they will
vanish: Chung ta luon thch thu vi vinh va
luon ghet nhuc. Danh d lam ta vui sng va
nhuc lam chung ta buon kho. Chung ta ham
thch tr nen noi tieng. Nhieu ngi ao c
thay hnh anh cua mnh tren tap ch bang bat
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c gia nao. Chung ta rat vui mng khi thay
nhng hoat ong cua mnh c em ra
quang ba, du nhng sinh hoat ay hoan toan
khong co ngha ly g, va oi khi chung ta
quang ba qua mc. Chung ta phai cong nhan
rang ban chat t nhien cua con ngi la cam
lan rong. Nhng qua kinh nghiem thc te,
danh d nao roi cung se qua i, chung se tieu
tan thanh may khoi trong mot sm mot chieu.
gratification or give substantial donations to
those in power. For the sake of publicity,
some exhibit their generosity by giving alms
to a hundred monks and nuns and even more,
but they may be totally indifferent to the
sufferings of the poor and the needy in the
neighbourhood: Muon co danh d, nhieu
ngi san sang lo lot hay cho cac mon tien
ln lao cho nhng ngi co quyen hanh e
lam cho thien ha biet en; mot so ngi trng
bay long hao tam bang cach cung dng ca
tram ch Tang Ni, nhng ho lai hoan toan
lanh nhat trc s au kho cua ngi ngheo,
hay lang gieng thieu thon.
(B) DishonourNhuc:
1) We will surely perturbed when receiving
dishonour. This is again the human nature. It
takes a long long time to build up a good
reputation, but in no time the hard-earning
good name can be ruined. This matter is not
difficult to understand because human nature
is always like that, we always like to praise
ourselves and to dishonour others. Nobody is
exempt from the ill-famed remark even the
Buddha. You may live the life of a Buddha,
but you will not be exempt from criticisms,
attacks, and insults: Chac chan chung ta se
khong nghe lot tai hay xao ong khi phai chu
nhng ieu nhuc nha. Lan na, ay la ban
chat t nhien cua con ngi. Phai mat nhieu
thi gian mi xay dng c vinh d, nhng
vinh d nay co the b vui chon trong nhay
mat. Chuyen nay de hieu v ban chat con
ngi la luon thch khen mnh che ngi.
Khong ai co c mien tr nhng li che
trach. Ban co the song mot i nh c Phat,

nhng ban van khong c mien tr nhng
li phe bnh, tan cong hay ma l.
2) At the time of the Buddha, the Buddha was
the most famous for his virtues, but he was
the one who received the most criticisms,
attacks and insults. Some antagonists of the
Buddha spread a rumour that a woman used
to spend the night in the monastery, but they
failed because noone believed them. Having
failed in this mean attempt, thay spread false
news among the people that the Buddha and
his disciples murdered that very woman and
hid her corpse in the rubbish-heap of withered
flowers within the monastery. The
conspirators admitted that they were the
culprits: Thi c Phat con tai the, Ngai la
mot ngi noi tieng nhat ve c hanh, nhng
cung la ngi b noi xau nhieu nhat thi bay
gi. Mot so ngi chong oi c Phat a
phao tin ve mot phu n thng ngu lai em
trong tu vien, nhng ho a that bai trong am
mu hen ha nay. The la ho quay sang phao
tin c Phat va cac e t cua Ngai a giet
chet ngi an ba va chon xac trong ong rac
hoa heo tan trong tu vien. Tuy nhien, ve sau
nay chnh nhng ngi nay a xac nhan chnh
ho la thu pham.
(II) To treat honour and dishonouroi tr Vinh
Nhuc: It is needless to waste time in
correcting the false reports
circumstances compel you to necessitate a
clarification. The enemy is gratified when he
sees that you are hurt. That is what he
actually expects. If you are indifferent, such
misrepresentations wil fal on deaf ears. It is
not possible to put a stop to false accusations,
reports and rumours; therefore, in The Gems
of Buddhism Wisdom, most Venerable
Dhammananda taughtKhong can thiet phai
ph pham th gi e cai chanh nhng bao cao
sai lam tr phi nhng hoan canh bat buoc can
thiet s sang to. Ke ch se hai long khi thay
ban b au. o la ieu ke ch mong muon.
Neu ban dng dng th nhng xuyen tac nh
vay se ri vao nhng lo tai iec. Khong the
nao co the ngan chan nhng li buoc toi, on
ai va r tai sai lam, nen trong Nhng Hat
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Ngoc Tr Tue Phat Giao, Hoa Thng
Dhammananda a day:
1) In seeing the faults of others, we should
behave like a blind person: Thay loi ngi
khac, ta nen c x nh mot ngi mu.
2) In hearing unjust criticism of others, we
should behave like a deaf person: Khi nghe
thay nhng li bnh pham bat cong cua ngi
khac, chung ta nen x s nh mot ngi iec.
3) In speaking ill of others, we should behave
like a dumb person: Noi xau ve ngi khac,
ta nen c x nh mot ngi ngu.
4) Dogs bark, but the caravans move on
peacefully: Cho sua mac cho, khach l hanh
van tiep tuc tien bc.
5) We should expect mud to be thrown at us
instead of roses. Then there will be no
disappointments: Chung ta ngh se b nem
bun nh thay v hoa hong. Nh vay chung ta
se khong b that vong.
6) Though difficult, we should try to cultivate
nonattachment. Alone we come, alone we go.
Nonattachment is happiness in this world: Du
kho khan chung ta no lc trau doi khong
luyen chap. Mot mnh ta en, mot mnh ta i.
Khong luyen chap la hanh phuc tren the gii
nay.
7) Unmindful of the poisonous darts of uncurbed
tongues, alone we should wander serving
unless others to the best of our ability: Khong quan
tam en nhng mui ten oc phong ra bi
giong li buong lung, mot mnh chung ta
lang thang phuc vu tha nhan vi het kha
nang.
8) It is rather strange that great men have been
slandered, vilified, poisoned, crucified or
shot. Great Socrates was poisoned, Noble
Jesus Christ, and Gandhi was shot, etc.: That
la la lung nhng v nhan b ph bang, noi xau,
au oc, hanh xac va b ban. Nha hien triet
Socrates b au doc, chua Jesus cao thng b
ong inh tan nhan tren thap t gia, Gandhi
b ban chet, van van.
9) The world is full of thorns and pebbles. It is
impossible to remove them all. But if we
have to walk, in spite of such obstacles,
instead of trying to remove them, which is
impossible, it is advisable to wear a pair of

slippers and walk harmlessly: The gii nay
ay ray chong gai soi a, khong the nao
chung ta chuyen chung het c. Nhng neu
chung ta phai bc vao nhng chng ngai
ay, thay v co gang loai bo chung i la khong
the c, chung ta hay theo li khuyen la nen
mang mot oi giay e bc cho khoi b au.
(III) In The Dhammapada Sutta, the Buddha
taughtTrong Kinh Phap Cu, c Phat day:
1) Be like a lion that trembles not at sounds. Be
like the wind that does not cling to the
meshes of a net. Be like a lotus that is not
contaminated by the mud from which it
springs. We are living in a muddy world.
Numerous lotuses spring therefrom without
being contaminated by the mud, they adorn
the world. Like lotuses we should try to lead
blameless and noble lives, unmindful of the
mud that may be thrown at us: Giong nh s
t khong run s trc nhng tieng ong. ho mang mnhSee Ten kinds of actions of
Giong nh luong gio khong bam vu vao mat
li. Giong nh hoa sen khong b hoi tanh bi
bun ni no moc len. Chung ta ang song
trong mot the gii van uc bun nh. Nhieu
oa hoa sen moc len t o nhng khong
nhiem bun nh, chung to iem the gii.
Giong nh hoa sen, chung ta hay co gang
song cuoc i cao thng th khong ai che
trach c, khong quan tam ti bun nh co
the nem vao chung ta.
2) Wander alone like a rhinoceros. Being the
kings of the forest, lions are fearless. By
nature they are not frightened by the roaring
of other animals. In this world, we may hear
adverse reports, false accusations, degrading
remarks of uncurbed tongues. Like a lion, we
should not even listen to them. Like a
boomerang, false reports will end where they
began: i lang thang mot mnh nh con te
giac. Nh chua sn lam, s t khong he biet
s. Do ban chat chung khong s hai trc
nhng tieng rong cua cac con vat khac. Trong
the gii nay, chung ta co the nghe nhng bao
cao trai ngc, li ket toi sai lam, li nhan See Ten kinds of rules of behavior of great
xet e hen cua nhng giong li buong lung.
Gong nh s t, ta khong nen nghe. Giong
nh qua ta Bu-m-ren, nem ra roi se quay ve
2134
cho cu, tin on sai lam se cham dt ngay ni
chung phat xuat.
3) Great men are indifferent to honour, or
dishonour. They are not upset when they are
criticized or maligned for they work not for
fame, nor for name or honour. They are
indifferent whether others recognize their
services or not. To work, they have the right
but not to the fruit thereof: ai trng phu
khong mang ti danh d hay mat danh d,
vinh hay nhuc. Ho khong roi tr khi b cong
kch hay ph bang, v nhng viec lam cua ho
khong phai v muon co ten tuoi hay danh d.
Ho khong mang ti ngi khac cong nhan
hay khong cong nhan s phuc vu cua ho.
Lam viec, ho co toan quyen nhng khong
phai la e hng cai qua cua viec lam ay.
Honor The Enlightened as though
protecting ones own life: Ton th Nh Lai nh
knowledge (5).
Honor and provide for all Buddhas: Rot rao
cung knh cung dng tat ca Nh LaiSee Ten
ultimate great tasks of Great Enlightening Beings.
Honor and respect: Ton Trong.
1) To have regard and consideration for:
Respect and honouredTo honour
HonourableTon quy va knh trong.
2) The best way to respect the Buddha is to
follow his advice: Not to do evil, to do good,
and to purify ones mind.Cach tot nht e
ton trong Phat la lam theo li Phat day:
Khong lam cac ieu ac, lam cac ieu lanh,
va gi cho tam y thanh sach.
Honor and respect all enlightening beings:
Ton trong cung knh tat ca Bo TatThis is one of
the ten kinds of rules of behavior of great
enlightening beings. Enlightening beings who
abide by these can attain the supreme discipline
of great knowledgeay la mot trong mi luat
nghi cua ch ai Bo Tat. Ch Bo Tat an tru trong
phap nay thi c luat nghi ai tr vo thng
enlightening beings.
Honour and serve all the Buddhas: Ton knh
va phung s het thay ch PhatSee Ten vows of
a Bodhisattva.

Honor someone: Bring someone honorVinh 2) One of the five bodhisattvas on the left side
danh ai.
Honor (esteem) someone highly: Ton trong ai
het mc.
Honorable commands: Buddhas teaching
Ton sacNhng li ch day ang ton quy hay
nhng li day cua c Phat.
Honorable face: Ton nhan.
Honorable one: Arya (skt)An arhatA
sageA saintTon gia.
Honorable scripture: Buddha sutraTon kinh.
Honorable teacher: Ton s.
Honorary Doctorate Degree in Buddhist
Studies: Bang Tien S Danh D ve Phat Hoc.
Honored: Pujya (skt)Knh trongOne of the
six charateristics of a BhagavatTon Quy (cao
quy), mot trong sau ac tanh cua t Bat Gia
PhamSee Six charateristics of a Bhagavat.
Honored and advanced in years: Ton tuc
(tham nien trong ao).
Honored and noble: Ton qu. ay la mot trong
sau y ngha cua ch The TonThe six meanings
of the Honoured One or BhagavaSee Six
meanings of the Honoured One.
Honored One: Arya (skt)TonHonourable
The honoured oneTo honourBac ang ton
knhSee Three Honoured Ones.
Honored One among men: Nh tuc ton hay
Nhan trung ton (Phat la bac ang ton qu trong
loai ngi)The Buddha.
Honored One descends: Quang GiangThe
Buddha or Bodhisattva who is worshipped
descendsThe Ton giang the, th du nh Phat
hay Bo Tat c th phng giang tran.
Honored one of the three worlds: The
BuddhaTam gii ton, c Phat.
Honored Sakya: Sakyamuni (skt)Shakuson
(skt)Thch TonSee Buddha.
Honored and victorious: Ton thang.
Honored and victorious dharma: Ton thang
phap.
Honored victorious one: Ton thang gia.
1) Honoured and victorious one: The honoured
victorious oneV ton gia luon chien thang
(ma quan phien nao) ang ton knh.
2135
of Sakyamuni (symbolized wisdom): Mot
trong nam v Phat anh Ton ben canh ta cua
Phat Thch Ca Mau Ni, tng trng cho tr
hue. **See Five Bodhisattvas who sometimes
stand on the left of Sakyamuni, indicative of
five forms of wisdom.
3) One of the divinities of the Yoga school: Tr
Chng Phat anh. **See Five Bodhisattvas
who sometimes stand on the left of
Sakyamuni, indicative of five forms of
wisdom (5).
Honoring the Buddhas: Cung dng ch
PhatSee Honor all Buddhas.
Honrai-no-memoku (jap): Phat TanhAn
important term in Zen Buddhism, which refers to
ones buddha-nature (buddhata), the fundamental
reality that is obscured by attachment to
conceptual thoughts and language. The term is
used in one of the best-known Koans, What is
your original face before your parents were
born?Mot thuat ng quan trong trong nha
Thien, dung e ch Phat Tanh, thc chat c ban
a t lau b che m bi luyen chap vao khai niem
t tng va ngon ng. Thuat ng c dung trong
mot trong nhng cong an noi tieng nhat cua nha
Thien, o la Ban lai dien muc t thi cha me
cha sanh ta ra la cai g?
Honsho (jap): Jataka (skt)Birth Stories or Past
Lives SutraPast livesSee Jataka stories.
Hoodlum: Ke vo lai, tnh tnh hung han lo tren
net mat (Ngu au ma dien hay au trau mat
ngaThe head of an ox and the face of a horse).
Hoodo (jap): Phung Hoang ng (trong chua
Nhat Ban).
Hoof (n): Dau chan.
Hook of desire: Duc CauThe bodhisattva
attracts men through desire, and then draws them
to the enlightenment of BuddhaLi cau ai duc
ma ch Bo tat dung e hap dan chung sanh, e
roi sau o a ho vao con ng tu tap giac ngo.
Hope (v): Hy vongMong cauTo desire
Everyone has hopes that his wishes will be
fulfilled someday. Hope itself is not wrong, for
hope will help people try to reach to better
situations. However, when a person begins to
expect things have to happen the way he or she

wishes, he or she begins to have trouble with
disappointment. Thus, the Buddha taught:
Suffering of frustrated desire, or unfulfilled
wishes cause suffering (suffering due to
unfulfilled wishes), or cannot get what one wants
causes suffering. The pain which results from not
receiving what one seeks, from disappointed hope
or unrewarded effort, one of the eight sorrows.
And therefore, the Buddha advised his disciples
content with few desires. Content with few
desires means having few desires; knowing how
to feel satisfied means being content. 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
Way. Knowing how to feel satisfied and being
content with material conditions is an effective
way to cut through the net of passions and desires,
attain a peaceful state of body and mind and
accomplish our supreme goal of cultivationMoi
ngi eu hy vong rang mot ngay nao o nhng
c nguyen cua ho se c thanh tu. Hy vong t 4) Said to be the country where I-Shing studied
no khong co g sai trai v hy vong giup con ngi
co gang vn len ti nhng hoan canh tot ep
hn. Tuy nhien, khi con ngi bat au mong muon
moi viec eu c nh y mnh, ho se gap phien
muon khi s viec khong xay ra ung nh y ho
muon. Chnh v vay ma c Phat day: Cau bat
ac kho, tc la nhng mong cau khong toai
nguyen gay nen au kho, ay la mot trong bat
kho. Va cung chnh v vay ma c Phat khuyen
moi ngi nen thieu duc tri tuc. Thieu duc la co t
duc lac; tri tuc la biet u. Thieu duc tri tuc la t
ham muon ma thng hay biet u. Tri tuc la bang
long vi nhng ieu kien sinh hoat vat chat tam
u e song manh khoe tien tu. Tri tuc la mot
phng phap hu hieu nhat e pha li tham duc,
e at c s thanh thi cua than tam va hoan Horner, Isabelle Blew (1896-1981): British Pali
thanh muc tieu toi hau cua s nghiep tu tap.
Hopeful faculties: Hi vong canSee Ten kinds
of faculties of Great Enlightening Beings.
Hoping that actions will be compensated
and be returned in some way: Bo th ma trong
tam luon mong cau c boi hoan bang cac s
en n ap nghaSee Five kinds of people who
pretend to offer alms.
Hopkins, P. Jeffrey (1940 - ): American scholar
of Buddhism who has written a number of
2136
influential books on Gelukpa order of Tibetan
Buddhism. He served as the main English
interpreter for the Dalai Lama for over a decade
and founded a graduate program in Buddhist
Studies at the University of Virginia. His books
include Meditation on Emptiness (1983) and
Emptiness in the Mind-Only School of Buddhism
(1999)Hoc gia Phat giao ngi M, ngi a
viet mot so sach co anh hng ve trng phai
Gelukpa cua Phat giao Tay Tang. Ong phuc vu
nh la ngi thong dch cho c at Lai Lat Ma
trong hn mot thap nien va a sang lap ra chng
trnh tot nghiep ve Phat Hoc tai trng ai Hoc
Virginia. Nhng quyen sach cua ong bao gom
Thien nh ve Tanh Khong nam 1983, va Duy
Thc Tong Phat Giao vao nam 1999.
Hora (skt): Hoa La.
1) Time: Thi gi.
2) Hour: GiHours.
3) Astrologically a horoscope: Noi ve chiem tinh
t vi.
astronomy: Ngi ta noi ay la x ma Nhat
Hanh a nghien cu ve chiem tinh.
Horei (jap): S Phap Le (Phat giao Nhat Ban) ( -
635).
Horin (jap): Dharma-cakra (skt)Dharma-
wheelPhap luanSee Dharma Wheel.
Horin-ji (jap): Pao-lin-SsuBao Lam T
Name of a temple which was built in 504 in the
South of China. It is said that the Sixth Patriarch
Hui-Neng stayed there for some timeTen cua
mot ngoi chua c khai sn vao nam 504 tai
mien Nam Trung Quoc. Ngi ta noi Luc To Hue
Nang co thi a lu lai tai ni nay.
Horizontal board: Bc hoanh phi.
scholar, who was one of the leading figures of the
Pali Text Society. She served as president of the
society and was also vice president of the
Buddhist Society. She published a number of
influential translations of Pali texts, as well as
independent scholarly studies, including Women
Under Primitive Buddhism and Gotama the
BuddhaMot hoc gia Pali ngi Anh, mot nhan
vat hang au trong Hoi Kinh Th Pali. Ba tng
lam Chu Tch Hoi va cung la Pho Chu tch Hoi

Phat Giao. Ba a cho xuat ban mot so dch pham
rat co anh hng bang tieng Pali, cung nh mot so
cac nghien cu oc lap cua ba bao gom quyen
Phu N Di Thi Phat Giao Nguyen Thuy va
c Phat Co am.
Horrible (a): Ghe gmDreadfulDisgusting.
Horse:
1) NgaFour kinds of horses, likened to four
classes of monksBon loai nga e v vi
bon loai Ty KheoSee Four kinds of horses.
2) Ngo (from 11 a.m. to 1 p.m.)See Twelve
animals.
Horse-breaker: Ma ThangSee Asvajit.
Horse dung: Phan ngaAt the time of the
Buddha, people used horse dung as a kind of
medication to treat a wound. Usually, horse dung
is applied right on the wound to cure itVao thi
c Phat, ngi ta dung phan nga nh la mot
loai thuoc tr vet thng. Thng th phan nga
c ap ngay tren vet thng e tr.
Horse-grain: Ma MachBuddhas food when
he spent three months with the Brahmin ruler
Agnidatta with 500 monks, one of his ten
sufferingsBuddhas food when he spent three
months with the Brahmin ruler Agnidatta with 500
monks, one of his ten sufferingsLua mach lam
thc an cho nga. Vao mot mua he, c Phat
nhan li cua mot v vua Ba La Mon la A Ky at
cung 500 v Ty Kheo en e an c trong nc cua
v vua nay. Trong ba thang o nha vua ch cho
Phat va Tang oan an lua mach cua nga. ay la
mot trong 10 kho nan cua c Phat.
Horse-head Dharmapala: Hayagriva (skt)
Ma au Minh vngSee Fifteen bodhisattvas
who represent the Buddhas dharmakaya, or
spiritual body; wisdom in graciousness and a
pierce or angry form against evil (IV).
Horse-head Kuan-Yin: Hayagriva (skt)Ma
au Quan AmThe horse-neck or horse-head
Kuan-Yin in awe-inspiring attitude towards evil
spiritsCon goi la Ma au ai S hay Ma au
La Sat, tieng Phan am la Ha Da Yet Li Ba, la
mot v ton ni Quan Am Vien trong Thai Tang
gii, tc v S T Vo Uy Quan Am, co au va co
nga, co hnh dang rat uy nghi khien cho ma quan
phai chu than phucSee Hayagriva.
2137
Horse-park: Ma Uyen (vn nga)The horse
groveSee Horse-park monastery.
Horse-park monastery: White Horse
MonasteryBach Ma TThe White Horse
Temple (Monastery) recorded as given to the
Indian monks, Matanga and Gobharana, who are
reputed to have been fetched from India to China
in 64 A.D. The temple was in Honan, in Lo-Yang,
the capital; it was west of the ancient city, east of
the later city in Later Han dynasty. According to
tradition, originating at the end of the second
century A.D., the White Horse Temple was so
called because of the white horse which carried
the sutras they brought back from India. Also
according to tradition, the first missionaries dwelt.
Some said this temple was built in memory of the
two Arhat Bhikshus who came to China on white
horses to propagate the Buddha-DharmaChua
Bach Ma c vua Han Minh e dng len va cho
ngi sang An o tm hai v s noi tieng la
Matanga va Gobharana ve tru tr vao khoang nam
64 sau Tay Lch thi Hau Han. Chua toa lac trong
thanh Lac Dng, tnh Ho Nam, ve pha tay cua
co thanh, pha ong cua thanh mi bay gi. Theo
tng truyen th vao cuoi the ky th hai sau Tay
Lch, nhng kinh mang ve t An o c ch tren
nhng xe nga trang nen t o chua co ten la
Bach Ma. ay cung la ni ma giao oan truyen
giao au tien cua ao Phat lu tru. Cung co
truyen thuyet cho rang chua nay c dng len
e tng nh hai v A La Han Ty Kheo a en
Trung Hoa hoang Phap bang nga trang.
Horse-head raksasa: Ma au La SatThe
horse-head raksasa in HadesMa au Minh
vng (loai quy La Sat mnh ngi au nga, cai
nguc ni Diem La).
Horse-will, monkey-mind: Y Ma Tam Vien
The restless will and the mischievous intellect.
Human mind as a horse, ever running from one
thing to another. The mind like a horse and the
heart like a monkey, restless and intractableY
nh con nga dong ruoi, tam nh con kh chuyen
cay. Tam y cua con ngi dong ruoi nh con
nga, chay t cho nay qua cho khac, khong ngng
ngh (uoi theo ngoai canh khong dng lai mot
cho).

Hortative turn of the law-wheel: Can
chuyenKhuyen chuyenThe second, or
exhortation turn of the Buddhas wheel in the
Deer Park, one of the three turns of the law-wheel
when the Buddha preached in the deer Park. Men
must know the meaning and cause of suffering,
cut off its accumulation, realize that it may be
extinguished, and follow the eightfold noble path
to attainment of enlightenmentLan chuyen
Phap Luan th nh trong ba lan chuyen Phap Luan
cua Phat trong vn Loc Uyen. Con ngi phai
hieu ro ngha va nguyen nhan cua kho au phien
nao, phai oan tan kho tap, va phai tu tap theo
Bat Chanh ao e thanh Chanh quaSee Three
turns of the law-wheel when the Buddha preached
in the Deer Park.
Horyiuji (jap): Chua Phap Long (Nhat Ban).
Ho-Shan: Hoa SnName of an abbot at Ho-
Shan monastery in Chi-Chou, who died in 960
A.D.Ten cua mot v Tang tru tr tai Hoa Sn T
Cat Chau, s tch nam 960 sau Tay Lch.
Hoshi (jap): PaochiS Bu ChName of a
famous monk in Japanese BuddhismTen cua
mot v s no tieng trong Phat giao Nhat Ban.
Hosna (skt): See Ghazna.
Hospitable to ones husbands relatives and
friends: A wife should always be hospitable to
her husbands relatives and friends. This is one of
the five ways for a wife to show compassion and
respect to her husband which the Buddha laid
down in the Sigalovada SuttaAn can tiep on
than bang quyen thuoc ben chong. ay la mot
trong nam phep cung knh yeu thng cua ngi
v oi vi chong ma c Phat a ban hanh trong
Kinh Thi Ca La VietSee Five ways for a wife
to show respect to her husband.
Hossen (jap): Japanese term particularly
associated with Zen, referring to an encounter
between two practitioners, the goal of which is to
demonstrate directly ones understanding of truth,
without recourse (nh en) to conceptual ideas or
terminology. It is not a debate or a competitive
exercise, but rather an opportunity for the
participants to deepen their respective (tng ng)
understandingsT ng Nhat Ban lien he ti
Thien tong, dung e ch s gap g gia hai hanh
gia, vi muc ch la bay to trc tiep kien giai cua
2138
mnh ve chan ly, ma khong nh en khai niem
cua t tng hay thuat ng. ay khong phai la
mot cuoc tranh luan hay mot loi thi tai, nhng ay
la c hoi cho nhng ngi tham d hieu sau them
ve nhng kien giai cua nhau.
Hosshi (jap): A Japanese Buddhist term for
Dharma master.Thuat ng Phat giao Nhat
Ban co ngha la Phap s.
Hosshin (jap):
1) S Phap Tan (Nhat Ban).
2) Dharmakaya (skt): Dharma-body (name of
one of the three bodies of a Buddha)Phap
than.
Hossho-Zanmai (jap): A Japanese Buddhist
term for Samadhi as the dharma-nature.Thuat
ng Phat giao Nhat Ban co ngha la Phap tanh
tam muoi.
Hosso (jap): Phap TngA Japanese term for
Characteristics of Dharma. The term the
Japanese orders derived from the Chinese Fa-
Hsiang school, which in turn traces itself back to
the Indian Yogacara tradition. It was first brought
to Japan by Dosho (629-700), who traveled to
China in 653 and studied with Hsuan-Tsang. It
became one of the six main Buddhist schools of
the Nara period (710-784); the others were Kusha,
Sanron, Jojitsu, Ritsu, and KegonT ng Nhat
Ban dung e ch Phap Tng. T ng ma cac
tong phai Nhat Ban a lay t trng phai Phap
Tng Tong cua Trung Hoa, co t thi truyen
thong Du Gia An o. Truyen thong nay c
ngai Dosho truyen sang Nhat Ban, ngai a du
hanh sang Trung Hoa vao nam 653 va theo hoc
vi ngai Huyen Trang. Truyen thong nay tr
thanh mot trong 6 trng phai chnh di thi Nai
Lng; nhng truyen thong khac gom co Cau Xa,
Tam Luan, Thanh Thc, Tnh o va Hoa
NghiemSee Seven Sects in Japan, and Eight of
the early Japanese Buddhist sects.
Hossoshu (jap): Phap Tng TongSee Hosso,
and Seven Sects in Japan.
Hossu (jap): Vyajana (skt)A dusterFly
brushPhat t (o lau bui)A baton or stick,
about fifteen inches long and shaped like the
human spine, used by Zen masters to emphasize a
point or sometimes to rap a studentCai que hay
thanh cay dai khoang t 4 en 5 tac, co hnh

giong nh xng song cua con ngi, cac lao s
dung e nhan manh mot iem khi noi, hay e ta
khi ngoi hoac oi khi dung ap nhe vao cac mon
sinh.
Host of heaven: Thien ChungIncludes
Brahma, Indra, and all their host.
Hostile (a): Thu ch.
Hostile conditions: Vi DuyenOpposing
conditions, i.e. calamities, robbers, etc.S
duyen trai ngc vi tam ta, nh tai hoa, ao tac,
van van.
Hostile mind: Tam thu han.
Hostility (n): S thu han.
Hot hells: Nhiet a ngucSee Three kinds of
hells.
Hotei (jap): Bo ai Hoa ThngGreat
ReverendPu-Tai Ho-ShangCloth-bag monk,
an erratic monk (in the tenth century, usually
depicted, scantily clad and surrounded by
children)V ai Tang con co hieu la Trng
inh T, vi chiec tui vai tren lng (vao the ky
th 10, v hoa thng co hnh dang ay a cham
chap, tran nhan bung phe, i au lu tre cung
thng hay bu theo choc gheo Ngai).
Hot-hell: a nguc nongThere are eight great
naraka or hot hellsCo tam a nguc nong ln
See Eight great hot hells and Hell (III)(A1).
Hoto (jap): Phap ang.
1) The lamp of Dharma which dispels the
darkness of ignoranceNgon en Phat Phap
xua tan bong toi vo minh.
2) Name of a famous Chinese Zen master
Thien S Phap ang (Trung Quoc)See Fa-
Teng.
Hot-tempered (a): Nong tnh.
Hottest hell: Pratapana, or Mahapratapana
(skt)Cc Nhiet a NgucThe hottest hell, the
seventh of the eight hellsa nguc nong nhat,
a nguc th bay trong tam a nguc nongSee
Eight great hot hells and Hell (III)(A1).
Hour of wisdom: Nhat Ngung Trung10 AM
styled by the Tien-Tai the hour of wisdomGi
T, 10 gi sang. Tong Thien Thai cho rang gi
nay la gi cua tr hue Bat Nha.
House of chasity: Tnh that.
2139
House of incense: Gandhakuti (skt)Hng
that.
Householder: Kulapati (skt)A lay person who
practices Buddhism at home without becoming a
monk or a nunNgi tai gia tu tap Phat phap
nhng khong tr thanh mot v Tang hay NiSee
Upasaka.
Households: C SSee Upasaka.
Households and ascetics: C s va tu s.
Hovel (n): CocAmTup leuA hut.
Hover over: Lien tng.
How to requite hatred: Bao Oan HanhSee
Four disciplinary processes (B).
How to stay on the site of the Buddha?: Lam
the nao e luon canh Nh Lai?According to
the Sutra In Forty-Two Sections, Chapter 37, the
Buddha said: My disciples may be several
thousands miles away from me but if they
remember and practice my precepts, they will
certainly obtain the fruits of the Way. On the
contrary, those who are by my side but do not
follow my precepts, they may see me constantly
but in the end they will not obtain the Way.
Theo Kinh T Thap Nh Chng, Chng 37, c
Phat day: e t ta tuy xa ta nghn dam, ma luon
ngh en va thc hanh gii phap cua ta th chac
chan se chng c ao qua. Ngc lai, ke gan
ben ta, tuy thng gap ma khong thc hanh theo
gii phap cua ta, cuoi cung van khong chng c
ao.
Hoyen-goso (jap): Fa-Yen-WutsuPhap Dien
Ngu ToSee Fa-Yan.
Hozo (jap):
1) Jewel Treasury: Phap tang.
2) Name of a monk: S Phap TangSee Phap
Tang (6).
Hozo-Bu (jap): Dharmagupta (skt)Dharma-
Storage SchoolPhap Tang BoSee
Dharmagupta and Dharmaguptikas.
Hrada (skt): Ha La a.
1) A lake: HoA pool.
2) A ray of light: Tia sang.
Hrdaya (skt): HeartIntentionMind
Physical heartWillNhuc oan tamHot Li
a DaHan Lat aHot Ly a DaHot Ly
Na DaHot Ly Nai DaThe heartThe mind

Some forms are applied to the physical heart,
others somewhat discriminately to the tathagata-
heart, or the true, natural, innocent heartChan
thc tam hay kien thc tam. Co cho noi la nhuc
oan tam hay hot ly a da, co cho lai cho la
kien thc tam hay can lat a da.See Mind.
Hri (skt): ShameTamSee Seventy-five
dharmas of the Abhidharma Kosa.
Hrich (skt): Hot rChung t Phat.
Hridaya (skt): TamHeartMind.
Hrih (skt): Hrih [Ha-Ra-I-Ah] (skt)Hot Ly
Hot Ly CauA germ-word of Amitabha and
Kuan-YinChung t cua c A Di a va c
Quan The Am (hot-ly hay ha-ra-i-ah la cau
chan ngon, tat ca cung ien, cay coi, ao bau, chim
choc coi Cc Lac eu do ch Hot Ly nay ma
sanh ra).
Hrosminkan (skt): Semenghan (skt)Hot Lo
Tat NeAccording to Eitel in The Dictionary of
Chinese-English Buddhist Terms, Hrosminkan is
an ancient kingdom near Khulm and Kunduz,
northern IndiaTheo Eitel trong Trung Anh Phat
Hoc T ien, Hot Lo Tat Ne la mot vng quoc
co gan hai thanh Kulm va Kunduz, thuoc vung
bac An o.
Hsi-Lin-Yin-I Dictionary: Hy Lan Am
NghaThe Dictionary (10 books) compiled by
Hsi-Lin of the Tang dynasty, supplementing the
Hui-Lin-Yin-I. Sound and meaning accord with
Hui-Lin, and terms used in translations made
subsequent to that work are addedBo T ien
10 quyen do Hy Lan i ng bien soan, bo tuc
cho bo Tuc Nhat Thiet Kinh Am Ngha do Tue
Lam bien soan. Am va ngha ong bo vi bo sach
cua Tue Lam, lai co them phan nhng t dch
thuat bo tuc.
Hsiang-Yen-Zhi-Hsien: Hng Nghiem Thien
SZen Master Hsiang-Yen-Zhi-HsienZen
master Hsiang-Yen-Zhi-Hsien was born in Shing-
Chou (now in Shan-Tung Province), was a
disciple of Zen master Pai-Chang-Huai-Hai.
After the masters death, he went to Kwei-Shan
(who was also a senior disciple of Pai-Chang
Thien S Hng Nghiem Tr Nhan, que Thanh
Chau (bay gi thuoc tnh Sn ong), la e t cua
To Bach Trng Hoai Hai. Khi Bach Trng qua
i, ngai sang tiep tuc cong qua vi To Quy Sn
2140
va tr thanh e t cua Thien S Qui Sn (Linh
Hu cung la mot cao e cua To Bach Trng).
* One day Kwei-Shan said to Hsiang-Yen:
Ive heard that you are an intelligent monk
at Pai-Zhang, responding ten times for what
youre asked. Now Im not asking you about
what recorded or what can be learned from
the scriptures! You must say something from
the time before you were born and before you
could distinguish objects. I want to record
what you say.Mot hom, Qui Sn bao: Ta
nghe cho Thien S Ba Trng hoi mot ap
mi, hoi mi ap tram, o la ngi thong
minh lanh li, y tng la coi goc sanh t. Gi
ay ta khong hoi ngi nhng g ngi nh t
kinh ien, ma th noi mot cau khi cha me
cha sanh xem?
* Hsiang-Yen was confused and unable to
answer. He sat in deep thought for some time
and then mumbled a few words to explain his
understanding. But Kwei-Shan couldnt
accept this. Hsiang-Yen said: Then would
the master please explain it? Kwei-Shan
said: What I might say would merely be my
own understanding. How could it benefit your
own view? Hsiang-Yen returned to the
monks hall and search through the books he
had collected, but he couldnt find a single
phrase that could be used to answer Kwei-
Shans question. Hsiang-Yen then sighed and
said: A picture of a cake cant satisfy
hunger. He the burned all his books and said:
During this lifetime I wont study the
essential doctrine. Ill just become a common
mendicant monk, and I wont apply my mind
to this any more.S b mot cau hoi nay
lam m mt khong ap c. Tr ve lieu, s
soan het sach v a hoc qua, tm mot cau ap
tron khong the co. S than: Banh ve chang
no bung oi. en cau xin Qui Sn noi phap,
Qui-Sn bao: Neu ta noi cho ngi, ve sau
ngi se chi ta; ta noi la viec cua ta au
can he g en ngi? S ben em nhng
sach v a thu thap c ong thi ot het,
coi nh banh ve an may cung chang no. S
noi: i nay chang hoc Phat phap na, ch
lam Tang thng lam viec cm chao, khoi
nhoc tam than. S khoc t gia Qui-Sn ra i.
 2141

* Hsiang-Yen tearfully left Kwei-Shan. He (Ni ni khong dau vet

then went traveling and eventually resided at Oai nghi ngoai sac thinh.
Nan-Yang, the site of the grave of National Nhng ngi bac at ao
Teacher Nan-Yang Hui-Zhong. One day as eu goi thng thng c).
Hsiang-Yen was scything grass, a small piece * Hsiang-Yen then dispatched a monk to take
of he tile was knocked through the air and the verse to Kwei-Shan and recite it. Upon
struck a stalk of bamboo. Upon hearing the hearing it, Kwei-Shan said to Yang-Shan:
sound of the tile hitting the bamboo, Hsiang- This disciple has penetrated! Yang-Shan
Yen instantly experienced vast said: This is a good representation of mind
enlightenment. Hsiang-Yen then bathed and function. But wait and Ill personally go and
lit incense. Bowing in the direction of Kwei- check out Hsiang-Yans realization. Later
Shan, he said: The masters great Yang-Shan met with Hsiang-Yen and said:
compassion exceeds that of ones parents! Master Kwei-Shan has praised the great
Back then if you had explained it, then how matter of your awakening. What do you say
could this have come to pass? Hsiang-Yen as evidence for it? Hsiang-Yen then recited
then wrote a verse: his previous verse. Yang-Shan said: This
One strike and all knowledge is verse could be composed from the things
forgotten. youve studied earlier. If youve had a
No more the mere pretense of practice. genuine enlightenment, then say something
Transformed to uphold the ancient path, else to prove it. Hsiang-Yen then composed
Not sunk in idle devices. a verse that said:
Far and wide, not a trace is left. Last years poverty was not real
The great purpose lies beyond sound and poverty.
form. This years poverty is finally genuine
In every direction the realized Way, poverty.
Beyond all speech, the ultimate In last years poverty there was still
principle. ground where I could plant my hoe,
Thang en Nam Dng cho di tch Quoc S In this year poverty, not even the hoe
Hue Trung, s tru tai ay. Mot hom nhn remains.
cuoc co tren nui, lm hon gach nem trung Qui Sn nghe c, noi vi Ngng Sn: Ke
cay tre vang tieng. S cht tnh ngo pha len nay a triet ngo. Ngng Sn tha: ay la
ci. S tr ve tam goi thap hng nham tam y thc trc thuat c, i con en ni
hng Qui Sn anh le, ca tung rang: Hoa kham pha mi chac. Ngng Sn en tham
Thng t bi n nh cha me, khi trc neu v s, bao: Hoa Thng khen ngi s e a
con noi roi th lam g co ngay nay. S lam phat minh ai s, th noi toi nghe? S oc
bai ke: bai tung trc cho Ngng Sn nghe. Ngng
Nhat kch vong s tri Sn bao: o la do trc kia hoc tap ghi nh
Canh bat gia tu tr ma thanh, neu that chanh ngo hay lam bai
ong dung dng co lo bai tung khac. S noi bai khac:
Bat oa thieu nhien c. Kh nien ban v th ban
(Mot tieng quen s tri Kim nien ban thuy nh ban
Chang can phai tu tr Kh nien ban du hu tarc chuy chi a
oi sac bay ng xa Kim nien ban chuy da vo.
Chang ri c lang yen). (Nam xa ngheo cha that ngheo
X x vo tung tch Nam xa ngheo mi that ngheo
Thinh sac ngoai oai nghi Nam xa ngheo van con co at cam dui
Ch nhn at ao gia Nam nay ngheo dui cung khong).
Ham ngon thng thng c.
 2142

* Yang-Shan said: I grant that you have Hsiang-Yen asked: Now, how do you
realized the Zen of the Tathagatas. But as for understand the meaning of Kwei-Shans
the Zen of the Ancestors, you havent seen it action? The monk replied: The masters
in your dreams. Hsiang-Yen then composed idea is to elucidate mind along with matter, to
another verse that said: reveal truth by means of an objective reality.
I have a function Hsiang-Yen said: Your understanding is
Its seen in the twinkling of an eye. alright as far as it goes. But what is the use of
If others dont see it, hurrying so to theorize? The monk now
They still cant call me a novice. turned around and asked: What will be your
When Yang-Shan heard this verse, he understanding about Kwei-Shan? Hsiang-
reported to Kwei-Shan: Its wonderful Yen held up his stick like the other master,
Hsiang-Yen has realized the Zen of the then laughed: Ha! Ha!"S thng ng
Ancestors! day chung: V nh ngi leo len cay cao,
Ngng Sn bao: S e ngo Nh Lai thien di la vc tham ngan thc. Ngi ay mieng
ma cha ngo To S thien. S lai noi bai ke: ngam canh cay, chn khong ap cho nao, tay
Nga hu nhat c khong bam vao au. Cht co ngi en hoi:
Thuan muc th y Y To S t An o sang. Neu m mieng
Nhc nhn bat hoi ap th mat mang nat than, bang chang ap
Biet hoan Sa Di. th phu long ngi hoi. Chnh khi ay phai lam
(Ta co mot c, chp mat ch y sao? Khi ay co Thng Toa Chieu bc vao
Neu ngi chang hoi, Rieng goi Sa tha: Chang hoi khi a leo len cay, luc cha
Di). leo len cay th the nao? S ben hoi thay
Ngng Sn gat au va ve tha lai Qui-Sn: Tang: T au en? Thay Tang ap: T
ang mng! S e Tr Nhan a ngo To S Qui Sn en. S hoi: Gan ay Hoa Thng
Thien. Qui Sn co li day g? Thay Tang ap:
* Hsiang-Yen entered the hall and addressed Khi co ngi hoi y ch cua To s t Tay lai
the monks, saying: Talking about this, you la g th Hoa Thng a cay phat t len. S
could compare it to a person who has climbed ben hoi: Cac huynh e o hieu y ch cua
a tree and is grasping a branch, supported Hoa Thng ra sao? Thay Tang ap: Ho
only by his teeth. His feet are hanging freely, dien giai rang Hoa Thng muon noi tc sac
as are his hands. Suddenly someone down on minh tam, phu vat hien ly. S bao: Hieu
the ground yells out to him: What is the th phai hieu ngay. Neu khong hieu, ly luan
meaning of the First Ancestor coming from co ch g? Thay Tang lien hoi s hieu Hoa
the west? To not answer isnt acceptable, but Thng Qui Sn nh the nao? S ben a
if he does so hell fall, and so lose his life. At cay phat t len, oan ngai ci ha ha!!!
this very moment what can he do? At that * To all of his disciples, Hsiang-Yen provided
time a monk named Tiger Head Zhao came his teachings in a clear and direct manner. He
forth from the congregation and addressed left more than two hundred verses such as
Hsiang-Yen, saying: "eaving aside the these above mentioned ones that were
question of the tree top, I ask the master to composed to meet the situations he
comment about before climbing the tree." encountered. These unmetered verses were
Hsiang-Yen asked the monk: Where are you popular throughout the country.
form? The monk replied: From Kwei- Mot bai ke khac cua Thien S Hng
Shan. Hsiang-Yen asked: There was once a Nghiem:
monk who asked Wei-Shan concerning the T thot mau trac
Patriarchs idea of coming to China, and how T giac mau xac
did Kwei-Shan reply? The monk said: Kwei T mau cau vong
Shan gave no answer but held up his baton. ng duyen bat that.

(Con keu me mo, con biet xac me
Con me eu quen, hp duyen chang
lo).
S tuy c day chung nhng li n gian. S the Liang dynasty, 502-557 A.D., because Liang
e lai hn hai tram bai tung oi c ng dung Wu Ti built so many that they called after his
khong theo qui luat nh nhng bai ke va ke
tren, cac ni truyen ba rat thnh hanh
* Zen master Hsiang-Yen always talked about
the poverty as a must for his life of
cultivation as follows:
My last years poverty was not poverty
enough,
My poverty this year is poverty indeed;
In my poverty last year there was room for
a gimlets point,
But this year even the gimlet is gone.
Thien s Hng Nghiem thng noi en cai
ngheo la s can thiet cho s tu hanh nh sau:
Nam trc ngheo cha that ngheo
Nam nay ngheo mi that ngheo
Nam trc ngheo khong at cam dui
Nam nay ngheo dui cung khong co not.
* Later, there was a Zen master who
commented on this verse of poverty by
Hsiang-Yen in the following verse:
Neither a gimlets point nor the room for
it; but this is not yet real poverty:
As long as one is conscious of having
nothing, there still remains the guardian of
poverty.
I am lately poverty-stricken in all
conscience,
For from the very beginning I do not see
even the one that is poor.
Mot Thien s khac a bnh giang bai ke
ngheo cua Thien s Hng Nghiem nh sau:
Khong dui khong at cha rang ngheo
Con biet mnh ngheo tc chap ngheo. Rot
rao ngheo la nh the ay: bon lai cha thay
Mot ai ngheo.
* No matter what happened, poverty was the
main reason to cause Hsiang-Yen to have a
good life of cultivation and finally he became
one of the most famous Zen masters in
Chinese Zen sectDu the nao i na, th
chnh cai ngheo a giup cho Hng Nghiem
co mot cuoc song tu hanh tot ep va cuoi
2143
cung tr thanh mot trong nhng Thien s noi
tieng trong Thien tong Trung Hoa.
Hsiao Tzu: Tieu TA name for monasteries in
surname Hsiao.Ten goi khac cua t vien dui
i nha Lng, khoang 502-557 sau Tay Lch, v
vua Lng Vo e xay qua nhieu chua en o dan
chung dung ho cua ong e goi ten chua.
Hsien-Shou-Tsung: Tong Hien ThuThe third
patriarch Fa-Tsang, of the Hua-Yen sect, which is
also known by his title Hsien-Shou-TsungTo
Hien Thu hieu Phap Tang, v to th ba cua tong
Hoa Nghiem. Dui thi ngai ngi ta goi tong
Hoa Nghiem la Hien Thu Tong.
Hsi-He: Tay HaName of Tao-Cho, a famous
monk during the Tang dynastyTay Ha la ten
hieu cua ao Xc, mot v Tang noi tieng i
ng.
Hsi-Ming: Tay MinhHsi-Ming, name of Tao-
Hsuan during the Tang dynasty, who founded the
Southern Hill school, and also Yuan-Tse, both of
whom were from the monastery of Western
Enlightenment, established by King Tang Kao-
Tsung (650-684) at Chang-An, the capitalTay
Minh la ten hieu cua hai v cao Tang i ng,
mot la ao Tuyen, ngi a sang lap ra tong
Nam Sn, va ngi th hai la Vien Triet. Ca hai
eu xuat than t Tay Minh T c vua ng
Cao Tong (650-684) xay tai kinh o Trng An.
Hsin-Hsin-Ming: Tn Tam MinhSee Inscribed
on the Believing Mind.
Hsing-Man: Hanh ManHsing-Man, a monk of
the Fo-Lung monastery, about whom little is
known, but who is accredited with supplying
Dengyo of Japan with Tien-Tai scriptures in the
latter part of the eighth centuryS Hanh Man
chua Phat Lung, than the cua s t c ai biet
en, nhng ngi ta tin rang s la ngi a cung
cap cho Thien s Kinh Khe kinh ien giao bon
cua tong Thien Thai vao cuoi the ky th tam.
Hsing-She: Hanh Sach ai SAccording to
Most Venerable Thch Thien Tam in The Thirteen
Patriarchs of Pureland Buddhism, Great
Venerable Master Hsing-Shes self-given name is
Che-Liu. He was the son of Mr. Tuong-Toan-
Xuong, an elderly Confucianist in the Nghi Hng

region. The Grat Master lived during the Ching
Dynasty. His father was the worldly friend of
Great Master c Thanh, also known as Greta
Master Ham Sn. In the sixth year of the Tien-
Ksi reign period, three years after Great Master
Ham Sn had passed away, one night while
dreaming Mr. Toan Xng saw Great Master
Ham Sn come into his home. It was also during
that night the Great Master Hsing-She was born.
Given this circumstance, he was given the
nickname Ham Dreaming. When he had grown
up, both his parents passed away. He had a deep
sadness for the impermanence of life; thus, he had
the thought of abandoning the worldly life to take
a religious path. In his twenty-third year; the
Great Master shaved his head to join the order
with Great Master Nhc Am at Ly An Temple.
After year long, he cultivated diligently, never
once lying down on his back; thus, he gained a
deep understanding of the truths, penetrated the
teachings and became awakened to the Dharma
Nature. After Great Master Nhc Am passed
away, he went to the Bao An Temple to assume
the Headmaster position. During this period, he
befriended a fellow cultivator, Zen Master Tuc
An, who encouraged him to practice Pureland
Buddhism as the two studied and examined
Buddhism. Thereafter, he met Dharma Master
Tieu Thach who guided him to examine Tien-
Tai Zen Meditation and eventually, both of them
retreated to practice the Dharma Door of Dharma
Flower Samadhi (Lotus Samadhi). For this reason,
his wisdom of former lives began to blossom and
he was able to penetrate into the root and core of
the Tien-Tai Doctrine. The second year of the
Khanh-Hy reign period, he built a small temple at
the Dharma Flower Mountain, on the bank of Tay
Khe River at the Heng-Chou region to focus his
practice on Pureland Buddhism. Then in the ninth
year of the Khanh Hy reign period, he came down
the mountain to assume the headmaster position
at Pho Nhan Temple at Wu-Tai-Shan region and
initiated the building of the Lotus Mandala.
Scholars and intellectuals from everywhere began
to gather to cultivate in a great number. He held
the headmaster position at Pho Nhan Temple for
thirteen years. On July 9th of the twenty-first year
of the Khang-Hy reign period, he gained rebirth.
2144
He was 55 years oldTheo Hoa Thng Thch
Thien Tam trong Lien Tong Thap Tam To, Hanh
Sach ai s, t la Triet Lu, ngi i nha Thanh.
Ngai la con cua ong Tng Toan Xng, mot bac
lao nho vung Nghi Hng. Than phu cua ngai la
ban ngoai i cua Hoa Thng Thanh c, tc la
Ngai Ham Sn ai S. Nien hieu Thien Khai th
6, sau khi Ham Sn ai S th tch c ba nam,
mot em no ong Tng Toan Xng mong thay
Ham Sn i vao nha cua mnh. Cung trong em
ay. Hanh Sach ai s c sanh ra i. Nhan o,
ngai c than phu at cho ngoai hieu la Ham
Mong (Mong thay Ham Sn). en khi khon ln,
than phu than mau ke tiep qua i. Ngai thng
cam s the vo thng, nen co y niem thoat tuc.
Nam hai mi ba tuoi, ngai the phat xuat gia vi
Hoa Thng Nhc Am chua Ly An. Suot nam
nam dai, ngai tu hanh tinh tan, khong he at lng
xuong nam, do o ngai c to suot nguon chn,
ngo vao phap tanh. Sau khi Nhc Am Hoa
Thng th tch. Ngai qua tru tr chua Bao An.
Thi gian nay ngai c ban ong tham (ban
cung tu) la Tc An Thien S khuyen tu Tnh o.
Ke o ngai lai c gap Tieu Thach Phap S
hng dan ve Thien Thai Giao Quan, va sau o
ngai lai cung vi Tieu Thach Phap S ong nhap
that tu mon Phap Hoa Tam Muoi. Nh o ma tr
hue huan tu t kiep trc cua ngai khai phat, ngo
suot en cot tuy cua Thai Giao. Nien hieu Khang
Hy th 2, ngai cat am nui Phap Hoa, ben b
song Tay Khe tai Hang Chau, chuyen tu Tnh o.
Nhan o at ten cho cua mnh la Lien Phu Am.
en nam Khang Hy th 9, ngai ve tru tr chua
Pho Nhan Ng Sn, e xng thanh lap Lien
Xa. Hoc gia cac ni hng quy tu ve rat ong.
Ngai tru tr tai chua Pho Nhan c 13 nam. Nien
hieu Khang Hy th 21, ngay mong 9 thang 7, ngai
th tch, tho c 55 tuoi.
Hsing Si Quing Yuan (Xing-Si-Quing-Yuan):
Thien S Hanh THanh T Thanh Nguyen
Thien SSeventh Generation of Chinese Zen
(First Generation after the Sixth Patriarch Hui-
Neng)Hsing-Si-Quing-YuanHsing-Si Quing-
Yuan was born in 660 A.D., an eminent student of
the Sixth Patriarch Hui-Neng. He left home when
he was young. Upon hearing that the Sixth
Patriarch Hui-Neng was preaching at Tao-Xi, he
traveled there to study with him. Hsing-Si asked
 2145

the Sixth Patriarch, In all that I do, how can I separate assembly and expound the teaching.
avoid falling into stages of spiritual Dont allow my Dharma to be cut off.
development? The Sixth Patriarch said, How do * One day, He-Ze-Shen-Hui came to visit the
you practice? Hsing-Si said, I dont even pratice master. Hsing-Si said: Where have you
the four noble truths. The Sixth Patriarch said, come from? Shen-Hui said: From Cao-Xi.
What stage have you fallen into? Hsing-Si said, Xing-Si said: What is the essential doctrine
Without even studying the four noble truths, what of Cao-Xi? Shen-Hui suddenly stood up
stages could I have fallen into? The Sixth straight. Hsing-Si said: So, youre still just
Patriarch esteemed Hsing-Sis ability. Although carrying common tiles. Shen-Hui said:
there were many in the congregation, Hsing-Si Does the Master not have gold here to give
was selected as head monkThien S Hanh T people? Hsing-Si said: I dont have any.
tai nui Thanh Nguyen, sanh nam 660 sau Tay Where would you go to find some?Mot
Lch, la mot e t xuat sac cua Luc To Hue hom Thien s Than Hoi en tham van, s hoi:
Nang. Ong xuat gia t thu nho. Sau nay nghe co au en? Than Hoi ap: Tao Khe en.
Luc To Hue Nang Tao Khe, s lien en tham S hoi: Y ch Tao Khe the nao? Than Hoi
hoc. Hanh T hoi Luc To, Phai lam viec g e chnh than roi thoi. S bao: Van con eo
khoi ri vao nhng trang thai phat trien tam linh? ngoi gach. Than Hoi hoi: ay Hoa
To gan hoi lai, Ong tng lam viec g? Hanh T Thng co vang rong cho ngi chang? S
tra li, Toi khong thc hanh t dieu e. To noi hoi: Gia s co cho, ong e vao cho nao?
lai, Vay ri vao cai g? Hanh t ap lai, T * A monk asked Hsing-Si: What is the great
Thanh e cung chang lam, th lam g co ri vao meaning of the Buddhadharma? Xing-Si
giai oan phat trien tam linh nao? To tham than said: What is the price of rice in Lu-
phuc va ha nhan Hanh T. Dau tai Tao Khe tang Ling?Co v Tang en hoi s: The nao la
chung kha ong, Hanh T c To cho ng au ai y Phat phap? S ap: Gao Lo Lang
trong chung. Mot hom To goi Hanh T lai bao, gia bao nhieu?
T trc y phap ca hai eu c thay truyen cho * Zen master Hsing-Si died in 740 A.D.Thien
tro, y e tieu bieu lam tin, phap e an tam, nay s hanh T th tch nam 740 sau Tay lch.
khong con s ngi chang tin. Ta t ngay nhan y Hsu-Tang: H ngName of a noted monk
en nay a gap nhieu tai nan kho khan. Hn na, of the Sung dynastyTen cua mot v Tang noi
i sau lam canh tranh. Y e lai Sn Mon, ngi tieng i Tong.
en mot phng truyen ba phap ta khong cho t Hsu-Yun: Most Venerable Hsu-Yun (1840-
oan. Thien S Hanh T th tch nam 740 sau Tay 1959)H Van Hoa ThngZen Master Hsu-
Lch. Yun was regarded as the most outstanding
* One day the Sixth Patriarch said to Hsing-Si, Buddhist of Chinese Order in the modern era. He
In the past, the robe and teaching have been was born in Fu-Kien Province in 1840, left home
passed down together, each generation of at the age of 19. When he was 20, he took
teacher and student passing them on in turn. precepts with Master Miao-Lien and received
The robe has been evidence of the harma name Ku-Yen. When he was 56 years old,
transmission. The authentic teaching is passed he achieved final awakening at Kao-Min-Ssu in
from mind to mind. Now I have suitable heirs. Yang-Chou. Thereafter, he began his teaching
Why worry about not having evidence of work. He was invited to take charge of the Sixth
transmission? Since I received the robe I have Patriarchs Temple (Tsao-Chi), then very
encountered innumerable difficulties. rundown. He restored the Tsao-Chi Temple along
Moreover, in future times, the competition for with many other temples and monasteries. He also
preeminence between Zen schools will be founded many schools and hospitals for the poor.
even greater. The robe remains at the Zen He also traveled to Malaysia and Thailand, and
Mountain Gate. You must establish a taught Dharma for the king and the royal family in
Thailand. He passed away in 1959, when he was

120 years old. His biography has been translated
by Prof. Charles Luk under the title Empty
Cloud.Ngai la mot danh Tang noi tieng cua
Phat Giao Trung Hoa thi can ai. Thien s H
Van sanh quan tai tnh Phuc Kien, Trung Quoc,
xuat gia nam 19 tuoi. Vao nam 20 tuoi, ngai tho
cu tuc gii vi Thay Dieu Lien va co Phap danh
la Ku-Yen. Nam 56 tuoi, ngai thanh tu giac ngo
tai Dng Chau. T o ve sau ngai bat au cong
viec hoang hoa, va c mi ve am nhan chua
Luc To Tao Khe ang hoi xuong doc. Ngai a
trung tu chua Luc To va nhieu chua vien khac.
Ben canh o, ngai a sang lap ra nhieu trng
hoc va benh vien cho dan ngheo. Sau o ngai du
hanh sang Ma Lai va Thai Lan. Ngai a day phap
cho Vua va hoang gia Thai Lan. Ngai tr ve
Trung Quoc va th tch nam 120 tuoi. Cuoc i
hoang phap cua ngai c giao s Charles Luk
dch sang Anh ng vi nhan e H Van.
Hsuan-Chiao Zen Master: Huyen Giac Vnh
Gia Thien SZen master Hsuan-ChiaoThe
seventh generation of Chinese Zen (the second
generation after Hui-Neng)Hsuan-Chiao, a
Wen-Chou monk, also named Ming-Tao. He was
born in 665 A.D. in Wenchou. Hsuan-Chiao left
home to become a Buddhist monk at an early age
and he studied all the important Buddhist sutras.
He was especially well-versed in the teachings of
the Tien-Tai school. He was one of the great
disciples of Hui-Neng. It is said that he had a
large number of followers. He is often
remembered by his nickname, the Overnight
Guest, due to his legendary brief encounter with
his teacher. He is said to have attained
enlightenment in one night after a dharma talk
with the Sixth Patriarch Hui Neng, hence is known
as An Overnight Enlightenment. For this reason,
people said he was a disciple of Hui Neng. He
died in 713 A.D.Dong Thien Th Bay Trung
Quoc (dong th nh sau Hue Nang)S Huyen
Giac Vnh Gia, On Chau, con c goi la Minh
ao, co rat ong e t. Huyen Giac xuat gia rat
sm. Ong hoc tat ca cac kinh ien quan trong cua
Phat giao, ac biet ong hieu sau nhng t tng
cua tong Thien Thai. Ong thng c ngi i students gathered to study with himTheo
nh en qua ten em Ngi Khach Qua em.
Ngi ta noi s giac ngo ch sau mot em c
am ao vi Luc To Hue Nang, v vay ma s
2146
cung c biet en nh la Nht Tuc Giac ( tro
mot em ma giac ngo). Chnh v vay ma ngi ta
noi s la e t cua Luc To Hue Nang. S th tch
vao nam 713 sau Tay Lch.
* According to The Ching-Te-Chuan-Teng-Lu,
when Hsuan-Chiao arrived in Tsao-Chi to
visit the Sixth Patriarch. Upon first meeting
Hui-Neng, Hsuan-Chiao struck his staff on the
ground and circled the Sixth Patriarch three
times, then stood there upright. The Sixth
Patriarch said: This monk possesses the
three thousand noble characteristics and
eighty thousand fine attributes. Ok monk!
Where have you come from? How have you
attained such self-possession? Hsuan-Chiao
said: The great matter of birth and death
does not tarry. The Sixth Patriarch said:
Then why not embody what is not born and
attain what is not hurried? Hsuan-Chiao said:
What is embodied is not subject to birth.
What is attained is fundamentally unmoving.
The Sixth Patriarch said: Just so! Just so!
Upon hearing these words, everyone among
the congregation of monks was astounded.
Hsuan-Chiao formally paid his respects to the
Sixth Patriarch. He then advised that he was
immediately departing. The Sixth Patriarch
said: Dont go so quickly! Hsuan-Chiao
said: Fundamentally there is nothing moving.
So how can something be too quick? The
Sixth Patriarch said: How can one know
theres no movement? Hsuan-Chiao said:
The distinction is completely of the masters
own making. The Sixth Patriarch said: You
have fully attained the meaning of what is
unborn. Hsuan-Chiao said: So, does what is
unborn have a meaning? The Sixth Patriarch
said: Who makes a distinction about whether
there is a meaning or not? Hsuan-Chiao said:
Distinctions are meaningless. The Sixth
Patriarch shouted: Excellent! Excellent!
Now just stay here a single night! The next
day, Hsuan-Chiao descended the mountain
and returned to Wen-Chou, where Zen
Canh c Truyen ang Luc, khi en Tao
Khe, s tay cam tch trng, vai mang bnh
bat i nhieu To ba vong. To hoi: Pham Sa

Mon phai u ba ngan oai nghi, tam muon te
hanh, ai c la ngi phng nao en, ma
sanh ai nga man nh vay? S tha: Sanh
t la viec ln, vo thng qua nhanh. To bao:
Sao khong ngay ni o the nhan lay vo sanh,
lieu chang mau ? S tha: The tc vo
sanh, lieu von khong mau. To khen: ung
the! ung the! Luc o ai chung nghe noi
eu ngac nhien. S ben ay u oai nghi le ta
To. Choc lat sau s xin cao t. To bao: Tr
ve qua nhanh. S tha: Von t khong ong
th au co nhanh. To bao: Cai g biet khong
ong? S tha: Ngai t phan biet. To bao:
Ngi c y vo sanh rat sau. S tha: Vo
sanh co y sao? To bao: Khong y th cai g
biet phan biet? S tha: Phan biet van co
nhng khong co y ngha. To khen: Lanh
thay! Lanh thay! S lai ay mot em e
hoi them ao ly. Sang hom sau s cung
Huyen Sach ong xuong nui tr ve On Chau,
ni nhieu e t tm en e tham van va cau
hoc vi ong.
* In his Song of Enlightenment Zen master
Hsuan-Chiao saidTrong Chng ao Ca
Thien S Huyen Giac a day:
When truly understood, all karmic
obstructions, in their essence, are empty,
When there is no realization, all debts must
be paid.
You have a mani jewel, but you dont know,
That Tathagata store can gather everything.
The six magical powers seem to be nothing,
but not really void.
The round, bright ball has a form, but it is
formless.
Lieu tc nghiep chng ban lai khong
V lieu ng tu hoan tuc trai.
(Khi to ro roi th nghiep chng hoa thanh
khong, cha to ro n xa anh trang trai).
Ma ni chau nhan bat thc
Nh Lai tang ly than thau ac
Luc ban than dung khong bat khong
Nhat thoa vien quang sac phi sac.
(Ngoc ma-ni, ngi chang biet
Nh Lai kho ay thau tron het
Sau ban than dung khong chang khong
Mot iem vien quang sac chang sac).
2147
* Hsuan-Chiao combined in his teaching of the
Buddha dharma the philosophy of the Tien-
Tai school and the practice of Chan. He also
introduced into the theoretical superstructure
of the latter the dialectic of the Madhyamika.
His writings are preserved in the Collected
Works of Chan Master Yun-Chia-Hsuan-
ChiaoTrong cach giang day Phat Phap,
Vnh Gia Huyen Giac ket hp triet hoc phai
Thien Thai va phng phap Thien vi cau
truc ly thuyet ma ong bo sung them bang
phep bien chng Madhyamika. Nhng tac
pham cua ong c lu gi di nhan e
:Toan Tap cua Thay Thien Vnh Gia Huyen
Giac.
* He died in 713S th tch nam 713.
Hsuan-Chien: Huyen Giam C SAn Indian,
the patron of an Indian monk Dharmapala, author
of the Sastra of the Selective Consciousnesses
Mot ngi An o, ngi a bao boc mot v s An
o ten Dharmapala soan bo Duy Thc Trach
Luan.
Hsuan-Ching: Huyen CanhHsuan-Ching, a
monk noted for his preaching and for his many
changes of garments (around 606 A.D.) during the
Tang dynastyS Huyen Canh i ng (vao
khoang nam 606 sau Tay Lch), noi tieng nh
nhng thi thuyet phap va thay qua nhieu y ao.
Hsuan-Fan: Huyen PhamHsuan-Fan, a Tang
monk and editor, said to be a contemporary of
Hsuan-Tsang, some say his discipleS Huyen
Pham i ng, s cung la mot nha trc tac
kinh sach Phat giao. Ngi ta noi s cung thi vi
ngai Huyen Trang, nhng co ngi noi s la e t
cua ngai Huyen Trang.
Hsuan-Hua (1918-1995): Tuyen HoaA
famous Chinese Dharma Master, a Buddhist
monk from Hong Kong referred to as Tripitaka
Master Hsuan-Hua by his disciples. Abbot of
Gold Mountain Dhyana Monastery in California
and Chairman of Sino-American Buddhist
Association. At age 19 after his mother died, he
took Sramanera ordination. After World War II,
he traveled to Nan-Hua monastery in Canton
province to visit Most Venerable Hsu-Yun. He
received Bhikshu ordination at Mount Pu-To
during this journey. He settled in the United
States in 1962. He founded the Sino American

Buddhist Association in San Francisco in 1968.
Since 1971 the associations headquarters has
been the Golden Mountain Dhyana Monastery.
He has attracted a number of Western followers,
and his center emphasizes monastic discipline and
study of traditional Chinese Buddhist texts with
his explanations. In summer 1968, he conducted a
Surangama Sutra Assembly lasting 96 days. He
also delivered lectures on other sutras as the
Lotus Sutra, the Diamond Sutra, the Hua-Yen
Sutra, the Sutra of the Forty-Two Sections, etc. He
established the City of Ten Thousand Buddhas
Monastery before he passed away in 1995Mot
Phap S Trung Hoa noi tieng tai My, Mot v s
Hong Kong c cac e t goi ngai la Tam Tang such as blindness, deafness, and dumbness
Phap S Tuyen Hoa. Ong la vien chu Thien
Vien Kim Sn tai California, chu tch hoi Phat
Giao A My. Nam 19 tuoi, khi me ong qua i,
ong xuat gia va tho gii Sa Di. Sau The Chien th
hai, ong du hanh en Nam Hoa t vien thuoc tnh
Quang ong e tham vien Hoa Thng H Van.
Trong chuyen du hanh nay ong a tho cu tuc gii
tai nui Pho a. Vao nam 1962, ong en nh c
tai My. Ngai a sang lap ra Giao Hoi Phat Giao
Hoa My tai Cu Kim Sn vao nam 1968. T nam
1971, tru s chnh cua Giao Hoi c at tai
Thien Vien Kim Sn. Ngai a thu hut mot so tn
o ngi Tay phng, chu yeu ngai nhan manh
en cac e t ve vai tro cua gii luat va tu hoc
giao phap theo truyen thong Phat giao Trung Hoa
do chnh ngai giang giai. Mua he nam 1968, ong
thuyet giang kinh Thu Lang Nghiem cho chung
hoi trong 96 ngay. Ong cung giang nhng kinh
khac nh kinh Phap Hoa, Kim Cang, Hoa
Nghiem, T Thap Nh Chng, van van. Ong
cung xay dng ngoi Van Phat Thanh Thanh tai
Cu Kim Sn trc khi ong th tch vao nam 1995.
Hsuan-I: Huyen NhtHsuan-I, a commentator
of the Dharmalaksana school during the Tang
dynastyLuan s Huyen Nht cua Phap Tng
Tong vao thi nha ng.
Hsuan-Kao: Huyen CaoHsuan-Kao, a famous
Shensi monk, influential politically, later killed by
order of the emperor Wu Ti, around 400 A.D.S
Huyen Cao, Thiem Tay, rat co the lc ve chnh
tr, nhng ve sau b giet theo lenh cua vua Vu e,
vao khoang nam 400 sau Tay Lch.
2148
Hsuan-Lang: Huyen LangHue MinhTa
KheHsuan-Lang, a Chekiang monk of the
Tang dynasty, noted for his influence on his
disciples and for having remained in one room for
over thirty years. He died in 854 A.D., at 83 years
of ageS Huyen Lang i nha ng, con c
goi la Hue Minh hay Ta Khe, que Triet Giang,
s noi tieng nh tu kho hanh va trong mot can
phong trong suot 30 nam. S tch nam 854 sau
Tay Lch, tho 83 tuoi.
Hsuan-Sha: Thien s Huyen Sa (835-908)Zen
master Hsuan-ShaHsuan-Sha, a famous Fukien
monk who had over 800 disciples. His chief
subjects were the fundamental ailmens of men,
Thien S Tong Nhat nui Huyen Sa, tnh Phuc
Kien, co en 800 e t. Chu e thuyet phap chnh
cua ong la nghiep va nhng khuyet tat cua con
ngi nh ui, iec, cam, van van.
* A monk asked Hsuan-Sha: What is my self?
Hsuan-Sha at once replied: What would you
do with a self? When talking about self, we
immediately and inevitably establish the
dualism of self and not-self, thus falling into
the errors of intellectualismCo mot v Tang
hoi Huyen Sa: The nao la cai t ky cua
ngi hoc ao? S hoi lai ngay: Ong dung
cai t ky ay e lam g? Khi noi en cai toi
la tc khac va chac chan chung ta ang tao ra
the hai au cua cai toi va cai chang phai toi,
nh the la ri vao lam lan cua tr thc luan.
* Another time, a monk asked Hsuan-Sha: I
understand you to say that the wole universe
is one transpicuous crystal; how do I get at the
sense of it? Hsuan-Sha said: The whole
universe is one transpicuous crystal, and what
is the use of understanding it? The following
day, Hsuan-Sha asked the monk: The whole
universe is one transpicuous crystal, and how
do you understand it? The monk replied: The
whole universe is one transpicuous crystal,
and what is the use of understanding it?
Hsuan-Sha said: I know that you are living
on the cave of demons. On another occasion,
while Hsuan-Sha was treating an army officer
called Wei to tea, the latter asked: What
does it mean when they say that in spite of
our having it everyday we do not know it?

Hsuan-Sha without answering the question
took up a piece of cake and offered it to him.
After eating the cake the officer asked the
master again, who then remarked: Only we
do not know it even when we are using it
every day. Another day, a monk came to
Hsuan-Sha and asked: How can I enter upon
the path of truth? Hsuan-Sha asked: Do you
hear the murmuring of the stream? The
monk said: Yes, I do. Hsuan-Sha said:
That is the way where you enter. Hsuan-
Shas method was thus to make the seeker of
the truth directly realize within himself what
it was, and not to make him merely the
possessor of a second-hand knowledge, for
Zen never appeals to our reasoning faculty,
but points directly at the very object we want
to haveLan khac co mot v Tang hoi
Huyen Sa: Trom nghe Hoa Thng co noi
suot mi phng the gii la mot khoi minh
chau, cau ay nen hieu the nao? Huyen Sa
ap: Suot mi phng the gii la mot khoi
minh chau, hieu e lam g? Ngay hom sau
Huyen Sa hoi lai v Tang: Mi phng the
gii la mot khoi minh chau, ong hieu the
nao? V Tang ap: Suot mi phng the
gii la mot khoi minh chau, hieu e lam g?
Huyen Sa noi: ung la ong ang la ca
ong ma. Ngay kia Huyen Sa ai tra v vo
quan Vi Giam Quan. Vi hoi: The nao la cai
ta dung moi ngay ma chang biet? Huyen Sa
khong ap ma mi v quan dung trai cay. Vi
dung roi, lap lai cau hoi. S noi: o chnh la
cai ta dung moi ngay ma chang biet. Ngay
khac, co v Tang hoi Huyen Sa: Xin Hoa
Thng ch cho con con ng vao ao.
Huyen Sa hoi: Ong co nghe tieng suoi roc
rach o khong? V Tang ap: Da co.
Huyen Sa noi: o la cho vao cua ong.
Phng phap cua Huyen Sa cot lam cho
ngi tm chan ly t mnh hieu thang trong
chnh mnh the nao la chan ly, thay v thau
thap lay kien thc qua tay trung gian, v
Thien khong bao gi vien en c tr suy luan
ma luon luon ch thang en nhng g ta tm
cau.
* He died in 908 A.D.Ong tch nam 908 sau
Tay Lch.
2149
Hsuan-Tsang (596-664): Huyen Trang.
(I) Hsuan-Tsangs biographyTieu s cua Ngai
Huyen Trang:
1) A Famous Chinese Monk (600-664 AD), one
of the most influential figures of Chinese
Buddhism. He was fully ordained in 622 and
spent sixteen years in India (627-643), during
which he traveled all over the subcontinent
(maybe in between 627 and 629) and he got
back to China in 643 and presented his
collection of 657 works, beside many images,
pictures and 150 relics (some said his famous
pilgrim throughout India was from 629 to
645). He also presented the manuscript of his
famous Record of Western Countries (ai
ng Tay Vc Ky), which is a valuable
source of information about Indian Buddhism
during this periodV Tang noi tieng Trung
quoc vao nam (600-664) sau Tay Lch, mot
trong nhng nhan vat co anh hng ln cua
Phat giao Trung Hoa. Ong tho gii cu tuc
nam 622 va a lam mot cuoc hanh hng An
o co le gia nhng nam 627 va 629 va tr
ve Trung quoc vao nam 643, ong a thau
thap c 657 quyen, nhieu tranh tng va
150 xa li (co sach noi cuoc hanh hng khap
x An o noi tieng cua ong t nam 629 en
nam 645). Ong cung a trc tac quyen ai
ng Tay Vc Ky, la mot nguon tai lieu
co gia tr ve Phat giao An o thi bay gi.
2) While in India, he studied Yogacara
philosophy with Silabhadra. When he
returned to China, he and his student Kuei-
Chi (623-682) established a Chinese
Yogacara (Consciousness-Only) school, also
called Fa-Hsiang school. Hsuan-Tsang started
a new epoch in the history of the translation
of sutras, and his translations are called the
new translations, in contrast to the Old
Translations of those done before him
Trong luc lu lai An o, ong a nghien cu
triet ly Du Gia vi ngai Gii Hien. Khi tr ve
Trung quoc ong va e t la Quy-Chi a sang
lap ra trng phai Du Gia va ong cung c
coi nh la ngi sang lap ra tong Phap Tng
tai Trung Quoc. Huyen Trang a bat au mot
ky nguyen lch s mi ve phien dch kinh
ien, va nhng tac pham phien dch cua ong
 2150

c ngi ta goi la Tan Dch, e oi lai Buddhist population speaking a dialect of

vi nhng dch pham Cu Dch cua nhng Tocharian. Its ruler, Ch'u-Wen-Tai (620-640),
ngi trc ong. was of Chinese descendant. He was a a
3) In China, Hsuan-Tsang was so venerated that vassal of the Turkish Khan and had relations
upon his death in 664, the emperor canceled with Tang-Tai-Tsung. His invitation to
his audience for three days Trung Quoc, Hsuan-Tsang was a command and Hsuan-
ong c knh trong en noi khi ong th tch, Tsang was almost carried off by force to
nha vua a bai trieu trong ba ngay. Turfan. The king said: I insist on keeping
(II) Hsuan-Tsangs Round trip to India and back you in order to offer you my homage, and it
to ChinaCuoc hanh trnh i An o va ve would be easier to shift the mountain of
lai Trung Quoc cua Huyen Trang: Pamir than to shake my determination.
1) Before the journeyTrc cuoc hanh trnh: Hsuan-Tsang replied: It is for the sublime
While still at home in China, he heard Law that I have come, the king will only be
lectures on the Samparigraha doctrine from able to keep my bones; he has no power over
more than seven different teachers. He was my spirit nor my will. He was so determined
actually an earnest student of the Idealistic and refused to touch food for three days; the
School. However, the opinions of his teachers king became worried and yielded. Hsuan-
varied greatly and, since he could not see Tsang agreed to stay for another month to
which was the best to follow, he decided to go preach at the Court, and at the end of the
to India where he hoped to find an able month the king let him go and introduced him
instructor. However, when he applied for to all the kings on his route. From Turfan, he
permission to leave China, the Emperor proceeded to Kara-shahr, also a Tocharish-
refused it, but with his strong faith he was speaking city, which contained some ten
able to set forth his journey when he was 29 monasteries and two thousand monks of the
years oldKhi con que hng, ong a tng Hinayana sect. Later, he arrived in Kucha, a
d thnh cac buoi giang thuyet ve ai Tha small kingdom with five thousand monks well
Nhiep Luan vi hn bay luan s khac nhau. protected by its king. In Kucha, Hsuan-Tsang
Ong la mot hoc gia rat nhiet tam vi Duy engaged in religious disputations with
Thc Tong. Tuy nhien, y kien cua cac giao s Hinayana monks who did not take kindly to
cua ong sai biet nhau qua nhieu khien ong the Yoga-sastra which Hsuan-Tsang
khong the nhan thay v nao la tai gioi nhat preferred. However, the differences in these
theo ong, chnh v the ma ong ben quyet nh disputations did not harm the friendly and
Tay du vi hy vong tm c mot luan s tai amiable relations between Hsuan-Tsang and
ba. Tuy nhien, khi ong xin phep ri khoi the old sage Moksagupta of Kucha. Later,
Trung Hoa th hoang e nha ng khong Hsuan-Tsang crossed the passes of Pamirs
cho, nhng vi s kien tr cua ong, nam 29 and Bactria to arrive in Samarquand. At that
tuoi ong bat au cuoc hanh trnh. Cuoc Tay time, Samarquand, Marakanda of old, was
du khi hanh t Trng An vao nam 629. already an ancient city in the seventh century.
2) A journey without the permission from It was the capital of Sogdiana and Hsuan-
Tangs KingChuyen i khong co phep cua tsangs next important halt. It was the
vua nha ng: He travelled secretly, hiding terminus of the caravan routes between India
by day and travelling by night. In 629 he and China. It wavered between
started from Chang-An for India. In 629 he Zoroastrianism and Buddhism and Hsuan-
was still in Karakobjo in Sin-Kiang. Later, he Tsangs visit did much to raise the status of
arrived in Turfan, a country in the central part Buddhism in this Turko-Iranian kingdom. He
of the Gobi desert. It has been disappeared, held an assembly at which he ordained a
but at that time, it flourished with lively number of monks and restored the old
economic, political and cultural life of a monasteries for worship. Later, he crossed the
 2151
Gates of Iron (the southern frontier of the
Western Turkish Empire) and the Oxus River
to arrive at Bactria. Bactria, then probably
received its Buddhism very early from the
missions of Asoka. When staying in Bactria,
Hsuan-Tsang visited Balkh, the capital city.
Balkh still had many monasteries, in spite of
the ruin wrought by the Huns in the fifth and
sixth centuries, and though they were all
Hinayanist, Hsuan-Tsang always kept
friendly relationship with them. Later, Hsuan-
Tsang crossed the Hindu Kush to reach
Bamiyan, a station of primary importance on
the road from Central Asia to India. Modern
archaeologists were struck by the accuracy of
his description of the site. He says: : On the
north, it leans against the steep rock. This
country has winter corn, but few flowers and
fruits. It is suitable for cattle breeding and
abounds in sheep and horses. The climate is
very cold. Manners are rough. Clothing is of
fur and coarse woollen materials, which are
also products of the country. There were ten
Buddhist monasteries with several thousand
monks in them. Hsuan-Tsang also mentioned
about the two colossal statues of the Buddha,
about 170 and 115 feet. Then, Hsuan-Tsang
left Bamiyan for Kapisa (now the village of
Begram to the north of Kabul) by the difficult
pass of Shibar, about 9,000 feet high. After
spending the summer of 630 A.D. there, he
took the road to the east again and reached
Jalalabad, ancient Nagarahara, through
Lampaka. Here he was on Indian soil. Hsuan-
Tsang wrote about Lampaka as follows: At
Lampaka the ground is suitable for the
cultivation of rice, and produces a large
quantity of sugar-cane. The climate is fairly
mild. There is some frost but never snow. The
inhabitants live in ease and happiness, and
love song. The majority are clothed in white
cotton, and like to adorn their costume with
brilliantly colored ornaments. From
Kampaka, Hsuan-Tsang entered Gandhara by
the Khyber Pass. This was the second holy
land of Buddhism where art had flourished for
nearly six centuries without a break under
strong Greco-Roman influence. Peshawar, the
capital of Kanishka, had given birth to
Asanga and Vasubandhu, the two chief
authors of mystical idealism so dear to
Hsuan-Tsang. But when he came to
Peshawar, it had suffered from the Huns like
other places. He noted sadly: The royal race
is wiped out and the country has been
annexed to the kingdom of Kapisa. Towns
and villages are almost empty and
abandoned, and only a few inhabitants are
seen in the country. One corner of the royal
town (Peshawar) contains about a thousand
families. There are innumerable Buddhist
monasteries which are in ruins and deserted.
They are overgrown with weeds and they
make a mournful solitude. The majority of the
stupas are also in ruins. Leaving Gandhara,
Hsuan-Tsang crossed the Indus at
Udakakhanda and visited Taksasila where
there were too many monasteries ruined by
the Huns. From there he went to Kashmir
where Buddhism still prevailed. There were
still a hundred monasteris with five thousand
monks and the country cherished memories of
Asoka and Kanishka. The king of Kashmir
received him with great honour in his capital,
Pravarapura (Srinagar). Hsuan-Tsang found
there a Mahayanist Venerable aged seventy,
from whom he was able to receive in all its
purity the tradition of the idealist school of
Buddhist philosophy. He spent two years in
Kashmir, from may 631 to April 633, studying
philosophy and having Buddhist sutras and
sastras copied to take home with him to
China. Going south from Kashmir, one of his
first halting place was Sakala (Sialkot), the
seat of the Greek King Menander of the old
times, and the Hun Tyrant Mahirakula or
more recent times. This is also the place
where Vasubandhu stayed two centuries
earlierHuyen Trang len ng mot cach b
mat, ngay ngh em i. Cung nam o, ong ch
en Karakobjo, thuoc x Tay Khng. Sau
o, ong en Turfan, trung tam vung sa mac
Go Bi, ngay nay hau nh bien mat hoan toan,
nhng luc ay ang ron rang vi cuoc song
kinh te, chnh tr va van hoa phon thnh vi
nhng ngi dan theo ao Phat, noi tieng ban

a Tocharian. Vua nc nay la Chu-Wen-
Tai (620-640) co nguon goc Trung Hoa, ong
ta la ch hau cua nc Tho Nh Ky va co
nhieu quan he vi vua ng Thai Tong.
Ong va mi va ra lenh cho Huyen Trang
lai Turfan: Tram muon gi ngi lai e to
long ngng mo, y tram a quyet khong the
chuyen di, ieu ay con kho hn la chuyen
nui Thai Sn. Huyen Trang kien cng ap
lai: Ha than v Chanh Phap thieng lieng ma
en ay, be ha co the gi lai nam xng kho
cua than, nhng khong the co quyen lc g
vi y ch cua than. Ong nhat nh lam y nh
the, khong he ong en thc an suot ba ngay,
nha vua lo s va phai chu theo y ong. Sau o
Huyen Trang ong y lai them mot thang
na e thuyet phap tai trieu nh. Het han
mot thang nha vua e ong i vi li gii thieu
vi cac vua lan can. T Turfan, ong i en
Kara-shahr, cung la mot thanh pho noi tieng
cua Tocharian, vi khoang mi tu vien va
hai ngan Tang s phai Tieu Tha. Sau o ong
en Kucha, vng quoc nho co nam ngan
Tang s c nha vua tan tnh che ch. Tai
Kuch, Huyen Trang co nhng cuoc tranh luan
ton giao vi cac Tang s Tieu Tha, von
khong san sang tiep nhan bo Du Gia Luan
ma Huyen Trang a ra. The nhng s tranh
luan nay khong lam Huyen Trang va Trng
Lao Moksagupta bat hoa. Sau o, Huyen
Trang vt qua cac khe nui Pamirs va Bactria
e i en Samarquand, ten cu la Marakanda,
la mot o th co vao the ky th bay. ay la
kinh o cua nc Sogdiana va la tram dng
chan quan trong tiep theo cua Huyen Trang.
ay la chan cuoi cua cac lo trnh l hanh
gia An o va Trung Hoa. Thanh pho nay
ang dao ong gia ao th La (Bai Hoa
Giao) va ao Phat. Cuoc vieng tham cua
Huyen Trang a cai thien rat nhieu ve tnh
trang ao Phat vng quoc Tho Nh Ky-Ba
T nay. Ong a trieu tap mot hoi ngh trong
o ong a truyen gii cho mot so Tang s va
phuc hoi lai cac tu vien cu e co ni tu hanh.
Sau o, ong vt Thiet Mon (ranh gii pha
nam cua e quoc Tho Nh Ky) va song Oxus
e en Bactria. Bactria co le a tiep nhan
ao Phat t rat lau vao thi cac oan truyen
2152
giao cua vua A Duc. Huyen Trang a tham
vieng kinh o cua Bactria la thanh pho Balkh.
Tai ay hay con rat nhieu tu vien, mac du a
b o nat do r Hung No gay nen vao the ky
th nam va th sau. Du rang cac tu vien nay
thuoc phai Tieu Tha nhng Huyen Trang
van co quan he than thien vi ho. Sau o,
Huyen Trang vt day nui Hindu Kush va
en Bamiyan, mot tram dng chan quan trong
hang au tren ng t Trung A en An o.
Cac nha khao co ngay nay eu phai kham
phuc s chnh xac cua oan mo ta cua Huyen
Trang ve canh tr ay. Ong noi: Ve pha
Bac, ni nay da vao b a doc ng. X nay
co trong bap mua ong nhng ch co mot so t
tro bong va ra trai. Mamiyan thch hp cho
viec chan nuoi gia suc nen co rat nhieu cu
va nga. Kh hau rat lanh. Phong tuc tap quan
con tho s. Quan ao lam bang long thu va si
len tho, ay cung la san pham cua x nay.
Co mi ngoi chua Phat Giao vi khoang vai
ngan tu s. Huyen Trang cung e cap en cac
hang ong noi tieng va hai bc tng Phat
khong lo, cao khoang 50 met va 35 met.
oan ong ri Bamiyan e i Kapisa (nay la
lang Begram ve pha Bac cua Kabul) qua
eo Shibar hiem tr, cao en 2.800 met. Tai
ay Huyen Trang vao trong mot tu vien
Tieu Tha. Sau khi trai qua mua an c kiet ha
630 sau Tay lch tai ay, Huyen Trang lai len
ng i ve pha ong e en Jalalabad,
ngay trc la Nagarahara, qua nga Lampaka.
en ay ong mi ng tren at An o. Ong
a viet ve Lampaka nh sau: Lampaka,
at ai thch hp cho viec trong lua va san
xuat c nhieu ma. Kh hau kha em du. Co
mot t sng gia nhng khong bao gi co
tuyet. Ngi dan ay song trong sung tuc,
an lac va thch hat ca. Phan ong ho mac
quan ao bang vai trang va a nhng o trang
sc lap lanh sac s. T Lampaka, Huyen
Trang i vao Gandhara qua nga eo Khyber.
ay la mot thanh a th hai cua Phat giao,
ni co s phat trien cua nghe thuat suot gan
sau the ky khong gian oan di anh hng
cua Hy Lap-La Ma. Peshawar, kinh o cua
Kanishka, la ni a san sinh ra Vo Trc va
The Than, hai ai luan s An o ma Huyen
 2153

Trang tng nghe noi en nhieu. Nhng khi Asian States of Kashgar, Yarkand and
ong ti Peshawar th ni ay a trai qua s Khotan, where he stayed for seven or eight
tan pha cua Hung No. Ong buon ba ghi lai: months to replace the manuscripts lost on the
Dong doi hoang gia b xoa sach va nc nay way, and awaited the permission of the
b sap nhap vao vng quoc Kapisa. Pho lang imperial government to return to the country
gan nh trong vang hoang tan, ch con thay which he had left ten years earlier without a
mot so t dan c. Goc hoang thanh Peshawar proper permit. After resting sometime in Tun-
co khoang mot ngan gia nh. Vo so chua Huang, he approached Chang-An in the
chien Phat giao trong canh ieu tan va hoang Spring of 645 A.D. From 653 A.D. until the
phe. Cac chua nay eu b co moc um tum va end of his life in 664 A.D., he spent the rest of
mang mot ve co lieu en nao long. Phan ln his life at T An T in Chang-An (Trng
cac thap cung b o nat. Ri Gandhara, An), the capital of China at that timeMai
Huyen Trang vt song An Ha e en tham en nam 633 hay muon hn na, ong mi en
Taksasila. ay cung co nhieu tu vien b r Na Lan a, gan thanh Vng Xa ni ma Gii
Hung No tan pha. T ay, ong i mot oan Hien, bay gi a 106 tuoi, ang la thu toa
na e en Kashmir, ni Phat giao van con cua trng ai hoc nay. Huyen Trang tho
thnh hanh. Van con o mot tram tu vien vi phap vi Gii Hien nhng hoc thuyet quan
nam ngan Tang s, va at nc nay van con trong cua Phat giao; ben canh o, Thang
men nh cac v vua A Duc va Ca N Sac Ca. Quan cung la ngi a tng giang day nhieu
Nha vua Kashmir tiep on ong mot cach van e quan trong cho Huyen Trang. Trc
ton trong tai kinh thanh Pravarapura tien Huyen Trang hoc ve Duy Thc Hoc do
(Srinagar). Tai ay, Huyen Trang c gap The Than cai to qua bo luan Duy Thc
mot hoc gia ai Tha bay mi tuoi va qua (Vjinaptimatrata), ke en la Thc Tai luan
v nay, Huyen Trang a co the tiep nhan cung cua The Than qua bo A Ty at Ma Cau
c triet hoc Phat Giao dang thuan khiet Xa Luan (Abhidharma-kosa). Sau gan 17
nhat. Ong lai Kashmir hai nam, ke t thang nam du hoc tai An o, Huyen Trang hoi
nam nam 631 en thanh t nam 633, e hng nam 644. Tren ng ve, ong a i
nghien cu giao ly va sao chep cac bo kinh qua cac nc Kashgar, Yarkand va Khotan,
luan Phat giao e mang ve Trung Quoc. T va phai lu lai nhng ni nay bay tam thang
Kashmir i xuong pha Nam, tram dng chan e bo khuyet cac ban thao b mat trong khi
au tien cua ong la Sakala, ni ong o cua van chuyen, cung nh ch i phep cho hoi
hoang e Hy Lap Menander ngay xa va cua hng cua trieu nh v mi nam trc ong
bao chua Hung No Mahirakula gan ay. ay a ra i khong co phep vua. Sau khi ngh lai
cung la ni tru ngu cua ai luan s The Than on Hoang mot thi gian, ong en Trng
hai tram nam trc khi Huyen Trang en. An nam 645. T nam 653 cho en cuoi i
3) In 633 or later he arrived in Nalanda near vao nam 664, ong a tru tai T An T tai
Rajagrha, where Silabhadra, 106 years of kinh o Trng An.
age, was the head of the university. There, (III) List of Hsuan-Tsangs translated works
Hsuan-Tsang studied under Silabhadra the Nhng tac pham dch thuat cua Ngai Huyen
important doctrines of Buddhism; besides, Trang: He translated 1335 books of sutras,
Jayasena, who also instructed Hsuan-Tsang including the Completion of Mere Ideation
on certain questions. First, Hsuan-Tsang (Dharmapalas Vijnaptimatrata-siddhi). He
studied about the reformed idealism of was known as a Tripitaka teacher of Dharma
Vasubandhu in his Vijnaptimatrata and then (Tam Tang Phap S). He was also known as
the realism of the same author in his Mahayanadeva and Moksadeva when he was
Abhidharma-kosa. After almost seventeen in India. Hsuan-Tsang himself belonged to
years sojourn in India, he came home in 644. the Yogacara (Consciousness-Only) school
On his way home, he passed through Central and is often regarded as the founder of the
 2154

Fa-Hsiang or Chinese Yogacara school. 10) Bhaishajya-guru-vaidurya-prabhasa-purva-

Hsuan-Tsang started a new epoch in the pranidhana-guna-sutra: Dc S Lu Ly
history of the translation of sutras, and his Quang Nh Lai Bon Nguyen Cong c Kinh.
translations are called the new translations, 11) Sukhavati-vyuha-sutra: Kinh Xng Tan Tnh
in contrast to the Old Translations of those o Phat Nhiep Tho.
done before himOng a dch 1335 quyen, 12) Sandhi-nirmocana-sutra: Kinh Giai Tham
bao gom bo Thanh Duy Thc Luan Mat.
(Vijnaptimatrata-siddhi) cua Ngai Ho Phap. 13) Tathagata-raja-vavadaka-sutra: Kinh Nh Lai
Ong cung la Tam Tang Phap s. Khi An o Th Giao Thang Quan Vng.
ong c ban tang nhng danh hieu Ma Ha 14) Adbhuta-dharma-paryaya-sutra: Kinh Phat
Da Na e Ba va Moc Xoa e Ba. Huyen Thuyet Tham Hy Hu.
Trang thuoc trng phai Du Gia va ong cung 15) Sutra on the greatest incomparableness: Kinh
c coi nh la ngi sang lap ra tong Phap Phat Thuyet Toi Vo Ty.
Tng tai Trung Quoc. Huyen Trang a bat 16) Mahayana-gunastuti-sutra: Kinh Xng Tan
au mot ky nguyen lch s mi ve phien dch ai Tha Cong c.
kinh ien, va nhng tac pham phien dch cua 17) Buddha-bhashitarya-dharma-prati: Kinh
ong c ngi ta goi la Tan Dch, e oi Duyen Khi Thanh ao.
lai vi nhng dch pham Cu Dch cua 18) Amogha-pasahrdaya-sutra: Bat Khong Quyen
nhng ngi trc ong. Sach Than Chu Kinh.
1) Mahaprajna-paramita-sutra (skt): Great 19) Aikadasa-amukha-dharani-sutra: Thap Nhat
Wisdom Sutraai Bat Nha Ba La Mat a Dien Than Chu Tam Kinh.
Kinh. 20) Panca-matra-sutra: Kinh Chu Ngu Th.
2) Vajracchedika-prajna-paramita-sutra (skt): 21) Subahummudra-dhvaja-dharani-sutra: Kinh
Diamond SutraKinh Kim Cang Bat Nha Ba Thang Trang Tr An a La Ni.
La Mat aSee Prajnaparamita sutra. 22) Buddha-hrddaya-dharani-sutra: Kinh Ch
3) Prajna-paramita-hrdaya-sutra (skt): The Heart Phat Tam a La Ni.
of the Prajna-Paramita-Sutra or Heart Sutra 23) Duhkhon-mulana-dharani-sutra: Kinh Bat Te
Kinh Bat Nha Ba La Mat aSee Cu Kho Nan a La Ni.
Prajnaparamitahrdaya-Sutra. 24) Ashtanama-samanta-guhya-dharani-sutra:
4) Mahabodhisattva-pitaka-sutra: Kinh ai Bo Kinh Bat Danh Pho Mat a La Ni.
Tat Tang. 25) Sutra spoken by the Buddha on the dharani of
5) Dasa-cakra-shitigarbha-sutra (skt): Kinh ai holding the world: Kinh Phat Thuyet Tr The
Tha a Tang Thap Luan. a La Ni.
6) Ananta-buddha-setra-guna-nirdesa-sutra (skt): 26) Shanmukhi-dharani-sutra: Sutra spoken by
Kinh Vo Bien Phat o Cong c. the Buddha on the dharani of six gatesKinh
7) Sutra on the duration of the Law foretold by Phat Thuyet Luc Mon a La Ni.
the Buddha just before his entering into 27) Buddha-bhashita-bhudda-bhumi-sutra: Kinh
Nirvana: Phat Lam Niet Ban Ky Phap Tru Phat Thuyet Phat a.
Kinh (Kinh noi ve s trng ton cua Phat 28) Prasanta-viniscaya-prati-harya-samadhi-sutra:
phap c c Phat noi trc khi Ngai nhap Kinh Tch Chieu Than Bien Tam Ma a.
Niet Ban). 29) Sutra on the merits produced from reciting the
8) Sutra on explaining the first and excellent names of seven Buddhas: Kinh Tho Tr That
gate of the law of Nidana: Kinh Phan Biet Phat Danh Hieu S Sanh Cong c (Kinh noi
Duyen Khi S Thang Phap Mon (Kinh giang ve cong c do s xng niem hong danh that
ve luat nhan duyen toi thng). Phat).
9) Vimalakirti-nirdesa-sutra: Thuyet Vo Cau 30) Nidana-sutra: Kinh Duyen Khi.
Xng Kinh. 31) Itivrttaka-sutra: Sutra on the stories of the
Buddhas life and workKinh Bon S.

32) Deva-pariprccha-sutra: Thien Thnh Van
Kinh.
33) Bodhisattva-karman: Kinh Bo Tat Gii Yet
Ma Van.
34) Bodhisattva-pratimoksha: Kinh Bo Tat Gii
Bon.
35) Yogacara-bhumi-sastra: Du Gia S a Luan.
36) Mahayana-sampari-graha-sastra-vyakhya:
Nhiep ai Tha Luan.
37) Mahayana-sampari-graha-sastra-vyakhya-
karika: Nhiep ai Tha Luan Thch.
38) Alambana-pratyaya-dhyana-sastra: Quan S
Duyen Duyen Luan.
39) Mahayana-panca-skandha-sastra: ai Tha
Ngu Uan Luan.
40) Prakaranaryavaca-sastra: Sastra
expounding the Holy TeachingsHien
Dng Thanh Giao Luan (luan ve s hien
dng chanh phap).
41) Mahayana-abhidharma-samyukta-sangiti-
sastra: ai Tha A Ty at Ma Tap Tap
Luan.
42) Satasastravaipulya: Quang Bach Luan Bon.
43) Buddha-bhumi-sutra-sastra: Phat a Kinh
Luan.
44) Vidyamatrasiddhi-sastra: Thanh Duy Thc
Luan.
45) Satasastra-vaipulya-vyakhya: Quang Bach
Luan Thch Luan.
46) Mahayana-abhidharma-sangiti-sastra:
Tha A Ty at Ma Tap Luan.
47) Raja-dharma-nyaya-sastra: Vng Phap
Chanh Ly Luan.
48) Yogacara-bhumi-sastra-karika: Du Gia S
a Luan Thch.
49) Arya-vaca-prakarana-sastra-karuka:
Dng Thanh Giao Luan Tung.
50) Mahayana-sata-dharma-vidyadhara-sastra:
ai Tha Bach Phap Minh Mon Luan.
51) Vidyamatra-siddhi-trimsatika-sastra:
Thc Tam Thap Luan.
52) Hetuvidyanyaya-pravesatarka-sastra: Nhan
Minh Nhap Chanh Ly Luan.
53) Mahayana-karma-siddha-prakarana-sastra:
ai Tha Thanh Nghiep Luan.
54) Hetuvidyanyayadvaratarka-sastra:
Minh Chanh Ly Mon Luan.
2155
55) Mahayana-talaratna-sastra: ai Tha Chng
Tran Luan.
56) Vidyamatra-siddhi-vimsati-sastra: Duy Thc
Nh Thap Luan.
57) Madhyanta-vibhaga-sastra: Bien Trung Bien
Luan.
58) Madhyanta-vibhaga-sastra-vyakha: Bien
Trung Bien Luan Tung.
59) Mahayana-samprigaha-sastra-mula: Nhiep
ai Tha Luan Bon.
60) Abhidharma-mahavibhasa-sastra: A Ty at
Ma ai Ty Ba Sa Luan.
61) Abhidharma-yaya-nusara-sastra: A Ty at
Ma Thuan Chanh Ly Luan.
62) Abhidharma-prakara-nasasana-sastra: A Ty
on at Ma Tang Hien Tong Luan.
63) Abhidharma-kosa-sastra: A Ty at Ma Cau
Xa Luan.
64) Abhidharma-kosa-karika: A Ty at Ma Cau
Xa Luan Tung.
65) Abhidharma-jnana-prasthana-sastra:A Ty at
Ma Phat Tr Luan.
66) Abhidharma-sangiti-paryaya-pada-sastra: A
Ty at Ma Tap D Mon Tuc Luan.
67) Abhidharma-prakarana-pada-sastra: A Ty at
Ma Pham Loai Tuc Luan.
68) Abhidharma-vijnana-kaya-pada-sastra:A Ty
at Ma Thc Than Tuc Luan.
69) Abhidharma-dhatu-kaya-pada-sastra: A Ty
ai at Ma Gii Than Tuc Luan.
70) Panca-vastu-vibhasa-sastra: Ngu S Ty Ba Sa
Luan.
71) Sastra on the Principles of Different Schools:
D Bo Ton Luan Luan.
72) Abhidharma-vatara-sastra: Nhap A Ty at
Hien Ma Luan.
73) Vaiseshika-nikaya-dasa-padartha-sastra:
Thang Ton Thap Cu Ngha Luan.
74) Abhidharma-skandha-pada-sastra: A Ty at
Duy Ma Phap Uan Tuc Luan.
75) Record of the Duration of the Law Spoken by
the Great Arahant Nandhimitra: ai A La
Han Nan e Mat a La S Thuyet Phap Tru
Ky.
76) Records of Western Travels: ai ng Tay
Nhan Du Ky.

77) Stories of the Tzu-En Temple Tripitaka-
dharma-carya: ai T An T Tam Tang Phap
S Truyen.
Hsuan-Yuan: Huyen UyenHsuan-Yuan, an
influential Shensi monk who lived through the
persecution of Buddhism in the Northern Chou
dynasty into the Sui and Tang dynastiesS
Huyen Uyen, mot v s co anh hng rat ln
Thiem Tay, ngi a song t thi ky Bac Chu
ngc ai va tieu diet ao Phat, qua en i Tuy
va i ng khi ao Phat c chan hng lai. s b te nhao. S la len A! Hot nhien tieng
Hsuan-Ying: Huyen ngHsuan-Ying, the
author in the Tang dynastyof the Buddhist
Dictionary, 25 booksS Huyen ng i nha
ng, tac gia cua bo Huyen ng Am Ngha hay
Nht Thiet Am Ngha, gom 25 quyen.
Hsuen-Yu-Tu-Ling: Tu-Ling-Huen-Yu (?-
1049)Huyen Uc o Lango Lang Huyen
UcTu-Ling-Hsuen-Yu, a disciple of Yang-Chi,
used to feed Zen monks on pilgrimage, who
passed by his temple. One day he entertained a
monk from Yang-Chi and asked what his masters
teaching of Zen was. The monk said: My master
would usually ask his pupils the following: A
monk came to Fa-Teng and asked, How should
one advance a step when he comes to the end of a
pole one hundred feet long? Fa-Teng said: Oh
When Tu-Ling Hsuen-Yu was told of this story, it
made him think a great deal. One day being
invited out, Tu-Ling rode on a lame donkey, and
when he was crossing a bridge the donkey got one
of its legs caught in a hole, and this at once
overthrew the rider on the ground. He loudly
exclaimed Oh! and evidently the exclamation
waked up his hidden consciousness to a state of
enlightenment. The verse gives vent to his
experience:
I have one jewel shining bright,
Long buried it was underneath worldly
worries
This morning the dusty veil is off,
And restored its lustre,
Illuminating the blue mountains in
endlessundulations.
o Lang Huyen, Uc sn chu la e t cua sect was founded by master Tu-Shun (557-640),
Dng ky, thng cung thc cho cac Thien
Tang tren ng hanh cc moi khi ngang
qua chua cua s. Mot hom s tiep on mot
2156
thay Tang t Dng Ky en va hoi tong ch
Thien cua To s cua Thay Tang la g? Thay
Tang noi: S to cua toi thng hay hoi mon
o nh sau, co mot thay Tang hoi Phap
ang tram thc au gay lam sao bc ti?
Phap ang bao, A! Khi o Lang Huyen
Uc nghe chuyen nay, suy ngh rat nhieu. Mot
hom c mi ra ngoai, o Lang ci mot
con la khap khieng, khi bang qua mot cay
cau, con la b ket chan vao mot cai lo, khien
la anh thc cai y b che khuat cua mnh, va
s to ngo. S lam bai ke giai bay:
Nga hu than chau nhat loa
Cu b tran lao c toa
Kim trieu tran tan quang minh
Chieu kien sn ha van oa.
(Ta co than chau mot hat
Lau b bui m che khuat
Ngay nay sach bui sang trng
Soi thay nghn trung non nc).
Hua-Yen: Hoa NghiemIn India, the
Avatamsaka School is not known as an
independent school. However, the story of
Sudhanas pilgrimage is minutely told in the
Divya-avadana, and his journey is depicted in
detailed sculptures in Java. In the sutra it is stated
that the Bodhisattva Manjusri is living on the
Chingliang Mountain in China, and is proclaiming
the laws at al times. This Chingliang Mountain is
identified with with the Wu-Tai Mountain of
China. The name Wu-Tai or five heights itself
seems to indicate Panca-sikha or five top-knots, a
name of Manjusri. The great Avatamsaka
Monastery of that mountain is the shrine sacred to
that Bodhisattva. Such a belief in India as well as
in China seems to go back to the fifth century
A.D. or still earlier. Prior to the Avatamsaka
School, there were in China schools named Ti-
Lun and Fa-Tsing which were founded on
Vasubandhus commentary on the Dasa-Bhumi-
Sutra. The text was translated into Chinese in 508-
512 A.D. by Bodhiruci, Ratnamati and
Buddhasanta, all from India. In China, Hua-Yen
which is based on the Flower Garland Sutra.
According to Chinese Buddhist legends, Chinese
Hua-Yen Scet was founded by Tu-Shun (557-
 2157

640), which is based on the Flower Garland Sutra giao thuyet nay, c Phat muon anh thc cac e
(Avamtamsaka-sutra), translated into Chinese by t cua Ngai, nhng v giao phap qua tham tham
BuddhabhadraTai An o, tong Hoa Nghiem nen a phan cac e t cua Ngai a khong hieu
khong c coi nh la mot tong phai oc lap. Tuy c nhng li thuyet giang nay, tc la y tng
nhien s tch chiem bai cua Thien Tai c ke t cho rang vu tru la bieu hien cua cai tuyet oi. Noi
m trong Divya-avadana, va cuoc hanh trnh nay chung, giao ly c giang day trong thi ky nay
c mieu ta t m trong nhng ieu khac Java. la phap t chng cua Phat trong s ai giac cua
Trong kinh noi rang Bo Tat Van Thu S Li ng Ngai, ngha la khai th ve s giac ngo cua Ngai.
tren nui Thanh Lng Trung Hoa, va thuyet Thnh chung khong the thau triet noi nen ho nh
phap trong moi thi. Nui Thanh Lng nay giong cam nh iecSee Five periods and eight
vi Ngu ai Sn Trung Hoa. Chnh danh t teachings of the Tien-Tai.
Ngu ai hnh nh ch cho Panca-sikha hay ngu Hua-Yen School: Tong Hoa NghiemSee Hua-
anh, mot danh hieu cua Van Thu. ai T Vien Yen Sect.
Hoa Nghiem tren nui nay la thap thieng th v Bo Hua-Yen Sect: Flower Ornament SectHoa
tat nay. c tin ve Ngai An cung nh Trung Nghiem TongSee Avatamsaka Sutra, and Ten
Hoa, hnh nh co t the ky th nam sau Tay Lch schools of Chinese Buddhism.
hay sm hn. Trc Hoa Nghiem tong, Trung (I) An overview of the Hua-Yen SectTong
Hoa a co mot phai mang ten la a Luan Tong quan ve Tong Hoa Nghiem: A school of
va Phap Tnh Tong (see a Luan Tong and Phap Mahayana Buddhism founded in China, based
Tnh Tong), y c tren ban luan giai cua The Than on the teachings of the Flower Adornment
ve Thap a Kinh. Tac pham nay c phien dch Sutra. Hua-Yen means Flower Adornment
sang Han van trong nam 508-512 do cong trnh and is the standard Chinese translation of the
cua Bo e Lu Chi, Bu Hue va Phat a Phien Sanskrit Avatamsaka. The school is also
a. Theo truyen thuyet Phat giao Trung Hoa, Hoa referred to as the Xianshou School after its
Nghiem tong c ngai o Thuan sang lap, giao influential third patriarch. The Venerable
phap da tren giao ly cua bo kinh Hoa Nghiem, Master Tu-Shun is traditionally regarded as
c ngai Giac Hien dch sang Han t. the first patriarch of the school. The second
Hua-Yen period: Thi ky Hoa NghiemThe patriarch was the Venerable Ziyan (602-668),
Time of the Wreath is not yet pure round the third Fazang (643-712), the fourth
because it includes the Distinct Doctrine. The Qingliang Chengguan (738-840), and the fifth,
period of the Buddhavatamsaka-Sutra, which Zongmi (740-841), who was also a Zen
lasted for three weeks and the Buddha taught Master in the lineage of Zen Master Shen-
immediately after his enlightenment. With this Hui. In addition to its propagation of the
teaching, the Buddha awoke his disciples to the fundamental teachings of the Flower
greatness of Buddhism; however, it was too Adornment Sutra, the school is best known
profound for them to grasp and most of his for: 1) its system of analysis of the Buddhas
disciples did not understand the principal idea of teachings (ranking the teaching) which was
the sutra, that the universe is the expression of the developed by the schools third patriarch, the
absolute. Generally speaking, the first period was Venerable Fazang, and 2) its system for
was the Time of Wreath. The doctrine taught in lecturing on Buddhist sutras, called the Ten
this period was what the Buddha had conceived in Doors of the Xianshou SchoolTrng phai
his Great Enlightenment, i.e., the elucidation of Hoa Nghiem la mot trng phai Phat giao
his Enlightenment itself. His disciples could not ai Tha c thanh lap Trung Hoa, can
understand him at all and they stood as if they c theo li c Phat day trong Kinh Hoa
were deaf and dumb.Thi Hoa Nghiem Nghiem. Hoa Nghiem la ch Hoa dch ra theo
khong phai la thuan vien v no gom ca biet giao. ch Phan Avatamsaka. Trng phai nay
Thi ky nay keo dai ba tuan le va Phat a thuyet cung c biet en nh la trng phai Hien
giang ngay sau khi Ngai at c ai giac. Vi Thu, at theo ten cua Tam To Hien Thu.
 2158

Theo truyen thong th Hoa Thng o Thuan m. Kinh Hoa Nghiem c coi nh la do
c xem nh la s to cua trng phai. Nh to c Phat thuyet ngay sau khi Ngai thanh
la Hoa Thng Tr Nghiem (Ziyan), tam to ao, nhng thnh chung nh cam nh iec
Phap Nhan, t to Thanh Lng Trng Quan khong ai hieu c mot li. Do o Ngai lai
(Qingliang Chengguan), ngu to Tong Mat, bat au thuyet phap de hn, la bon kinh A
cung la mot thien s cua dong thien Than Ham va cac giao ly khac.
Hoi. Ben canh viec xien dng giao phap 2) What the Buddha preached first was what He
Hoa Nghiem, trng phai con noi tieng ve: 1) had realized in His Enlightenment. The truth
he thong phan tch Phat phap (sap th t theo he had conceived was proclaimed exactly as
giao phap) do Tam to Phap Nhan khai trien it was. An advanced personage such as a
va 2) he thong thuyet giao Kinh Phat, c Bodhisattva or saintly person might have
goi la Hien Thu Thap Mon. understood him, but an ordinary person could
(II) The origin of the Hua-Yen SectNguon goc not grasp his ideas at all: Kinh Hoa Nghiem
tong Hoa Nghiem: la nhng g Ngai thuyet giang lan au, cung
1) Prior to the Avatamsaka School, there were in la nhng g Ngai chng ngo. Chan ly ma
China schools named Ti-Lun and Fa-Tsing Ngai chng ngo c tuyen thuyet minh
which were founded on Vasubandhus nhien. Ch bac a tien bo nh mot v Bo Tat
commentary on the Dasa-Bhumi-Sutra. The mi co the hieu c Ngai, con pham phu
text was translated into Chinese in 508-512 hoan toan khong the thau c ban y cua
A.D. by Bodhiruci, Ratnamati and Ngai.
Buddhasanta, all from India. According to 3) The Avatamsaka Sutra is represented in
Prof. Junjiro Takakusu in The Essentials of Chinese by three recensions, in eighty, sixty,
Buddhist Philosophy, Wreath means and forty Chinese volumes. Of the first two
flower-ornament and is considered a we do not possess their sanskrit original. For
translation of the Sanskrit term Avatamsaka the last, the forty-volume text, we have its
denoting a wreath or garland. It is the name original which is called Ganda-vyuha. In the
of a Sutra in which the mystic doctrine of the text, a pilgrimage undertaken by the young
Buddha Mahavairocana is minutely Sudhana to visit fifty-three worthies, religious
described. The scripture is said to have been and secular, is described. The object of the
preached by the Buddha soon after his pilgrimage was to realize the principle of
Enlightenment, but none of those listening to Dharma-dhatu or the Realm of Principle or
him could understand a word of it as if they Elements: Dch ban kinh Hoa Nghiem bang
were deaf and dumb. Therefore, he began to Han van co ba bo: Bat Thap, Luc Thap va T
preach the easy four Agamas (discourses) and Thap Hoa Nghiem. Hai ban au khong con
other doctrines: Trc Hoa Nghiem tong, nguyen ban Phan ng; ban cuoi Hoa Nghiem
Trung Hoa a co mot phai mang ten la a 40 quyen, con c nguyen ban Phan ng la
Luan Tong va Phap Tnh Tong, y c tren ban Ganda-vyuha (Pham Nhap Phap Gii). Ban
luan giai cua The Than ve Thap a Kinh. van nay mo ta cuoc chiem bai thc hien bi
Tac pham nay c phien dch sang Han van Thien Tai, tham vieng 53 Thanh a cua ai
trong nam 508-512 do cong trnh cua Bo e s Tang l va c s. Muc ch cua cuoc chiem
Lu Chi, Bu Hue va Phat a Phien a. bai nay la e chng ngo nguyen ly Phap gii.
Theo Giao S Junjiro Takakusu trong Cng 4) In India, the Avatamsaka School is not known
Yeu Triet Hoc Phat Giao, Hoa Nghiem ngha as an independent school. However, the story
la Trang nghiem bang hoa va c coi nh of Sudhanas pilgrimage is minutely told in
mot dch ng t tieng Phan Avatamsaka ch the Divya-avadana, and his journey is
cho trang hoa hay vong hoa. ay la danh depicted in detailed sculptures in Java. In the
hieu cua quyen kinh trong o giao ngha b sutra it is stated that the Bodhisattva Manjusri
mat cua c Phat ai Nhat c mo ta rat t is living on the Chingliang Mountain in
 2159

China, and is proclaiming the laws at al times. trnh hoc thuat cua Phat giao Trung Hoa. Nh
Tis Chingliang Mountain is identified with cac tong phai khac, Tong Hoa Nghiem c
with the Wu-Tai Mountain of China. The thanh lap tren nen tang ly nhan qua duy tam,
name Wu-Tai or five heights itself seems to nhng theo chu trng cua Hoa Nghiem, ly
indicate Panca-sikha or five top-knots, a thuyet nay co ac iem rieng. ay la Phap
name of Manjusri. The great Avatamsaka gii duyen khi.See Principle of universal
Monastery of that mountain is the shrine causation.
sacred to that Bodhisattva. Such a belief in (IV) Patriarchs of the Hua-Yen School in China
India as well as in China seems to go back to Ch To Tong Hoa Nghiem tai Trung Quoc:
the fifth century A.D. or still earlier: Tai An 1) Founded in China by Ti-Hsin-Tu-Shun.
o, Tong Hoa Nghiem khong c coi nh la When Tu-Shun, the nominal founder of the
mot tong phai oc lap. Tuy nhien s tch Hua-Yen School, appeared on the scene, the
chiem bai cua Thien Tai c ke t m trong best workers of the Ti-Lun School were all
Divya-avadana, va cuoc hanh trnh nay c attracted around him. Since then, the Ti-Lun
mieu ta t m trong nhng ieu khac Java. School was united with the Hua-Yen School.
Trong kinh noi rang Bo Tat Van Thu S Li According to Prof. Junjiro Takakusu in the
ng tren nui Thanh Lng Trung Hoa, va Essentials of Buddhist Philosophy, the Hua-
thuyet phap trong moi thi. Nui Thanh Lng Yen School, having absorbed the Ti-Lun
nay giong vi Ngu ai Sn Trung Hoa. School, opened a flourishing period of
Chnh danh t Ngu ai hnh nh ch cho Chinese Buddhism. The foundation-stone of
Panca-sikha hay ngu anh, mot danh hieu cua the Hua-Yen doctrine was laid once and for
Van Thu. ai T Vien Hoa Nghiem tren nui all by the famous Tu-Shun. His Buddha name
nay la thap thieng th v Bo Tat nay. c tin was Fa-Shun, but his family name was Tu,
ve Ngai An cung nh Trung Hoa, hnh people generally called him Tu-Shun. He was
nh co t the ky th nam sau Tay Lch hay famous as a miracle worker, and Emperor
sm hn. Tang Tai-Tsung of Tang invited him to his
(III) The meanings and doctrine of the palace and gave him the title of the
Avatamsaka sectY ngha va giao thuyet Venerable Imparial Heart. He was believed
cua Tong Hoa Nghiem: to be an incarnation of Majusri. Tu-Shun
1) The Avatamsaka sect or school whose died in 640 A.D. and was followed byNgai
foundation works in the Avatamsaka-sutra e Tam o Thuan ben Trung Hoa lam thuy
Hoa Nghiem Tong lay Kinh Hoa Nghiem lam to, ngai th tch nam 640. Sau khi chnh thc
cho da. khai sang tong Hoa Nghiem, th tat ca o e
2) According to Prof. Junjiro Takakusu in the cua a Luan Tong Nam ao Phai thay eu
Essentials of Buddhist Philosophy, the b thu hut quanh ngai. T o a Luan tong
Totalistic principle of the Hua-Yen School c coi nh ket hp vi Hoa Nghiem Tong.
was developed chiefly in China. It is indeed a Theo Giao S Junjiro Takakusu trong Cng
glory of the learned achievements of Chinese Yeu Triet Hoc Phat Giao, Hoa Nghiem tong,
Buddhism. The Hua-Yen School stands as sau khi a tiep nhan a Luan Tong, khai
other schools do, on the basis of the theory of sang mot thi ky phon thnh cho Phat Giao
causation by mere ideation, but as held in the Trung Hoa. C s cua hoc thuyet a c
Hua-Yen School, the theory has a thiet lap ngay t o bi nha tai danh o
peculiarity. It is designated the theory of Thuan. Phap danh ong la Phap Thuan, nhng
universal causation of Dharmadhatu.: Theo v gia nh ong ho o nen ong c goi la
Giao S Junjiro Takakusu trong Cng Yeu o Thuan. Ong noi tieng nh la mot thuat s
Triet Hoc Phat Giao, ly vien dung cua Tong va vua ng Thai Ton a tng cho vi ong
Hoa Nghiem c phat trien chnh yeu la vao cung va phong ong tc hieu Tam e
Trung Hoa. ay la iem son cho nhng cong Ton Gia. Ngi ta tin rang ong la hoa than

cua Ngai Van Thu s Li Bo Tat. Ngai o
Thuan a c noi truyen bi nhng v sau
ay:
2) Yun-Hua-Chih-Yen, the second patriarch:
Van Hoa Tr Nghiem Phap S lam to th
haiAn able pupil of Tu-Shun, Chih-Yen
(602-668), the succeeding patriarch of the
school, received from Tu-Shun all the culture
of contemplation. He wrote several important
books on the basis of his teachers
instructionsTr Nghiem la o e tai ba cua
o Thuan, len ke to cua tong phai nay. Tr
Nghiem c o Thuan truyen cho mon tu
quan. Tr Nghiem viet nhieu sach ve nhng
can ban cua cac giao thuyet cua thay mnh.
3) Hsien-Shu-Fa-Tsang, the third patriarch: Hien
Thu Phap Tang Phap S lam to th baFa-
Tsang (643-712) was responsible for the final
systematization of the philosophy. His activity
was not only in literary work but also in
translations and lectures. Seven works are
ascribed to him. Among these are Hua-Yen-
Yi-Shan-Chiao-I-Fan-Tshi-Chzang, a treatise
on the distinction of the meaning of the
doctrine of one vehicle (Ekayana) of the
Avatamsaka sutra; Hua-Yen Ching-Ming-Fa-
Fin-Nei-Li-San-Pao-Chzang, and the Hua-
Yen-Ching-Shi-Tsu-Chzang-Yun-Chiang-lei-
ChiePhap Tang co cong he thong hoa toan
bo nen triet hoc Hoa Nghiem. Hoat ong cua
ong khong nhng ch la cong trnh van hoc,
ma con ca dch thuat va dien giang. Co bay Master (1141-1215). It was originally founded by
tac pham c xem la do ong viet ra. Trong
so o co quyen Hoa Nghiem Nhat Tha Giao
Ngha Phan Te Chng, ban luan ve y ngha
oc ao cua giao ly Nhat Tha (Ekayana)
thuoc kinh Hoa Nghiem; quyen Hoa Nghiem
Kinh Minh Phap Pham Noi Lap Tam Bao
Chng; va quyen Hoa Nghiem Kinh S T
Chng Van Giang Loai Giai.
4) Ching-Liang-Cheng-Kuan, the fourth
patriarch: Thanh Lng Trng Quan Phap S
lam to th tCheng-Kuan (760-820),
another pupil of Fa-Tsang, was honored as
the fourth patriarch for his earnest effort in
refuting the heresy of Hui-Yuan, also a pupil
of Fa-Tsang. Cheng-Kuan also restored his
teachers doctrine to its original purity
2160
Trng Quan (760-820), mot o e khac, c
truy tang T To v no lc hang hai cua ong
trong viec bac bo d thuyet cua Hue Vien,
cung la mot o e cua Phap Tang. ong thi
Trng Quan con tai lap giao thuyet cua Thay
mnh trong thuan nhat nguyen thuy cua no.
5) Zen master Kuei-Feng-Tsung-Mi, the fifth
patriarch: Khue Phong Tong Mat Thien S
lam to th nam.
6) Asvaghosa Bodhisattva, the sixth patriarch:
Ma Minh Bo Tat lam to th sauSee
Asvaghosa.
7) Nagarjuna Bodhisattva, the seventh patriarch:
Long Tho Bo Tat lam to th baySee
Nagarjuna.
(V) The propagation of the Avatamsaka sect in
JapanS truyen ba cua Tong Hoa Nghiem
tai Nhat:
1) The Avatamsaka school was imported into
Japan early in the Tang dynasty and
flourished there: Tong Hoa Nghiem c
truyen sang Nhat vao au nha ng va rat
thnh hanh tai ay.
3) In Japan, it held the doctrine of the Dharma-
nature, by which name it was also called the
Dharma-nature sect: Tai Nhat tong nay lay
giao thuyet Phap Tnh nen cung co ten la
Phap Tnh Tong.
Huang Lung Pai: Oryo-ha (jap)Phai Hoang
LongThe first school of Zen in Japan, a Lin-Chi
tradition (Rinzai) brought from China by Eisai
Huang Lung Hui Nan (Oryo Enan 1001-1069)
and is counted among the seven schools of Zen.
However, it died out in China during the Sung
dynasty and in Japan several generations after
EisaiTrng phai Thien au tien cua Nhat Ban,
mot trng phai theo truyen thong Lam Te a
c thien s Eisai a t Trung Hoa sang Nhat
Ban. Thien phai nay tien khi c thien s
Hoang Long Hue Nam sang lap va la mot trong
bay dong thien Trung Hoa. Tuy nhien, dong
thien nay tan lui trung Hoa di trieu nha Tong
va tan lui Nhat vai the he sau oSee Hui-
Nan-Huang-Lung.
Huang-Lung Temple: Hoang Long T
Huang-Lung, the Yellow Dragon monastery in
Jiang-Si province. So called because people said

that Hui-Nan saw a yellow dragon arose from the
river nearbyHoang Long T thuoc tnh Giang
Tay. S d c goi ten Hoang Long v tng Quang Xa. Hai ngi ong hanh, gap mot
truyen ngai Tue Nam a nhn thay rong vang bay
len tren song ke canh.
Huang-Lung Zen Master: Hoang Long Thien
SZen Master Hoang Long (?-1737)A
Vietnamese Zen Master from Bnh nh, Central
Vietnam. He spent most of his life to expand the
Buddha Dharma in Ha Tien, South Vietnam. He
passed away in 1737Thien s Hoang Long, que
Bnh nh, Trung Viet. Hau het cuoc i ngai kh ai Tha, toi khong b kp. Noi xong,
hoang hoa Ha Tien, Nam Viet. Ngai th tch
nam 1737.
Huang Po Hsi Yun: Thien S Hoang Ba Hy
Van.
* Zen master Huang-Po-Hsi-Yun was one of
the outstanding Zen masters during the Tang
dynasty. He was the master of another
famous Zen master named Lin-Chi. Zen
master Huang-Po-Hsi-Yun was born in Fu-
Jian Province, was a disciple of Bai-Zhang
Thien S Hoang Ba Hy Van la mot trong
nhng thien s noi bac vao i nha ng. Dont allow the descendants to be cut off.
Ong la s phu cua mot thien s noi tieng ten
Lam Te. Thien s Hoang Ba que tai tnh
Phuc Kien, la e t cua Thien S Ba Trng. returned to his abbots quarters. Huang-Po
* While on his journey to Mount Tien-Tai,
Huang-Po met another monk. 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. The other
monk tried to lead Huang-Po across, saying:
Come over! Come over! Huang-Po said: If
Elder Brother wants to go across, then go
ahead. The other monk then began walking
across the top of the water, just as though it
were dry land. The monk turned to Huang-Po
and said: Come across! Come across!
Huang-Po yelled: Ah! You self-saving
fellow! If I had known this before I would *
have chopped off your legs! The monk cried
out: Youre truly a vessel for the Mahayana,
I cant compare with you! And so saying, the
monk vanishedTrong khi i dao nui Thien
2161
Thai, s gap mot v tang, noi chuyen vi nhau
nh a quen biet t lau, nhn ky la ngi Muc
khe suoi ay nc chay manh, s lot mu
chong gay ng lai. V Tang kia thuc s ong
qua, s bao: Huynh can qua th t qua. V
Tang kia lien ven y, bc tren song nh i
tren at bang. Qua en b, v Tang kia xay
lai hoi: Qua ay! Qua ay! S bao: Bay!
Viec ay t biet. Neu toi sm biet se chat bap
ui huynh. V Tang kia khen: That la phap
khong thay v Tang ay na.
* One day, Bai-Zhang asked: So grand and
imposing, where have you come from?
Huang-Po said: So grand and imposing, Ive
come from south of the mountains. Bai-
Zhang said: So grand and imposing, what are
you doing? Huang-Po said: So grand and
imposing, Im not doing anything else.
Huang-Bo bowed and said: From high
antiquity, what is the teaching of this order?
Bai-Zhang remained silent. Huang-Po said:
Bai-Zhang then said: It may be said that you
are a person. Bai-Zhang then arose and
followed him there and said: Ive come with
a special purpose. Bai-Zhang said: If thats
really so, then hereafter you wont disappoint
me.Mot hom, Ba Trng hoi: Chng
chac to ln t au en? S tha: Chng
chac to ln t Lanh Nam en. Ba Trng
hoi: Chng chac to ln se v viec g? S
ap: Chng chac to ln chang v viec g
khac. S lien le bai hoi: T trc tong tha
ch day the nao? Ba trng lang thinh. S
tha: Khong the day ngi sau la dt han
mat. Ba trng bao: Se noi rieng vi
ngi. Ba Trng ng day i vao phng
trng. S i theo sau tha: Con en rieng
mot mnh. Ba trng bao: Neu vay, ngi
sau se khong co phu ta.
One day, Bai-Zhang asked Huang-Bo:
Where have you been? Huang-Po said:
Ive been picking mushrooms at the base of
Mount Great Hero. Bai-Zhang said: Did
you see a big tiger? Huang-Po roared. Bai-
 2162

Zhang picked up an ax and assumed a pose as mu cua s a len hoi: Trng Lao than to
if to strike Huang-Po. Huang-Bo then hit him. ln ma chiec mu nho vay? S tha: Tuy
Bai-Zhang laughed Ha, ha, and returned to nhien nh the, ai thien the gii eu trong
his room. Later Bai-Zhang entered the hall ay. Nam Tuyen bao: Vng Lao S vay.
and said to the monks: At the base of Great S oi mu ra i.
Hero Mountain theres a tiger. You monks * One day, Zen master Huang-Po entered the
should go take a look at it. Just today, I hall to speak. When a very large assembly of
myself suffered a bite from it.Mot hom Ba monks had gathered, he said: What is it that
Trng hoi s: au en? S tha: Nho you people are all seeking here? He then
nam di nui ai Hung en. Ba Trng hoi: use his staff to try and drive them away, but
Lai thay ai trung chang? S lam tieng cop they didnt leave. So Huang-Po returned to
rong. Ba Trng cam bua thu the. S vo vao his seat and said: You people are all dreg-
chan Ba Trng mot cai. Ba Trng ci bo slurpers. If you go on a pilgrimage seeking in
i. Sau o Ba Trng thng ng day this way youll just earn peoples laughter.
chung: Di nui ai Hung co con ai trung, When you see eight hundred or a thousand
cac ngi nen xem. Lao Ba Trng nay hom people gathered somewhere you go there.
nay ch than bong gap va b can mot cai. Theres no telling what trouble this will
* Once, Huang-Po was at Nan-Chuan-Pu- cause. When I was traveling on pilgrimage
Yuans temple and participated in picking tea and cam upon some fellow beneath the grass
leaves. Nan-Chuan asked him: Where are roots (a teacher), then I would hammer him
you going? Huang-Po said: To pick tea on the top of the head and see if he
leaves. Nan-Chuan said: What will you use understood pain, and thus support him from an
to pick them? Huang-Po took his knife and overflowing rice bag! If all I ever found were
held it straight up. Nan-Chuan said: Youve the likes of you here, then how would we
only acted as guest. You havent acted as ever realize the great matter thats before us
host. Huang-Po stabbed three holes in the today? If you people want to call what youre
air. Nan-Chuan said: Everyone is going to doing a pilgrimage, then you should show a
pick tea leaves.S cho Nam Tuyen. little spirit! Do you know that today in all the
Mot hom, toan chung i hai tra, Nam Tuyen great Tang there are no Zen teachers?
hoi: i au? S tha: i hai tra. Nam Mot hom s thng ng, ai chung van
Tuyen lai hoi: em cai g hai? S a con tap, s bao: Cac ngi! Cac ngi muon cau
dao len. Nam Tuyen bao: Tat ca i hai tra. cai g? S cam trng uoi chung. ai
* One day, Nan-Chuan said to Huang-Bo: I chung khong tan. S lai ngoi xuong bao:
have a song called Ode of the Oxherd. Can Cac ngi toan la bon an hem, the ma xng
you recite it? Huang-Po said: I am my own hanh khat e cho ngi che ci. Tha cam
teacher right here.Hom no, Nam Tuyen thay tam tram, mot ngan ngi giai tan, ch
bao s: Lao Tang ngau hng lam bai ca khong the giai tan, khong the chu s on nao.
Chan Trau, mi Trng Lao hoa. S tha: Ta khi i hanh khat hoac gap di re co co
Toi t co thay roi. cai ay, la em het tam t xem xet no. Neu
* Huang-Po was taking his leave of Nan- biet nga ngay kha d lay ay ng gao cung
Chuan. Nan-Chuan accompanied Huang-Po to dng. Trong luc o, neu de dang nh cac
the monastery gate. Lifting up Huang-Pos ngi hien gi th lam g co viec ngay nay.
hat, Nan-Chuan said: Elder, your physical Cac ngi a xng la hanh khat, can phai co
size is not large, but isnt your hat too small? chut t tinh than nh the, mi co the biet ao.
Huang-Po said: Although thats true, still the Trong nc ai ng khong co Thien S
entire universe can fit inside it. Huang-Po sao?
then put on his hat and leftS t gia i ni * A monk then asked: In all directions there
khac, Nam Tuyen tien en cong, cam chiec are worthies expounding to countless
 2163
students. Why do you say there are no Zen
teachers? Huang-Po said: I didnt say there
is no Zen, just that there are no teachers.
None of you see that although Zen master
Ma-Tsu had eighty-four Dharma heirs, only
two or three of them actually gained Ma-
Tsus Dharma eye. One of them is Zen
master Kui-Zong of Mount Lu. Home leavers
must know what has happened in former
times before they can start to understand.
Otherwise you will be like the Fourth
Ancestors student Niu-Tou, speaking high
and low but never understanding the critical
point. If you possess the Dharma eye, then
you can distinguish between true and heritical
teachings and youll deal with the worlds
affairs with ease. But if you dont understand,
and only study some words and phrases or
recite sutras, and then put them in your bag
and set off on pilgrimate saying: I understand
Zen, the will they be of any benefit even for
your own life and death? If youre unmindful
of the worthy ancients youll shoot straight
into hell like an arrow. I know about you as
soon as I see you come through the temple
gate. How will you gain an understanding?
You have to make an effort. It isnt an easy
matter. If you just wear a sheet of clothing
and eat meals, then youll spend your whole
life in vain. Clear-eyed people will laugh at
you. Eventually the common people will just
get rid of you. If you go seeking far and wide,
how will this resolve the great matter? If you
understand, then you understand. If you dont,
then get out of here! Take care!Co v
Tang hoi: Bac ton tuc cac ni hp chung
ch day, tai sao noi khong Thien S? S bao:
Chang noi khong thien, ch noi khong s. Xa
Le chang thay sao, di Ma To ai S co
tam mi bon ngi ngoi ao trang, song
c chanh nhan cua Ma To ch co hai ba
ngi, Hoa Thng Lo Sn Qui Tong la mot
trong so ay. Pham ngi xuat gia phai biet s
phan t trc lai mi c. Va nh, di T
To, ai s Ngu au Phap Dung noi doc noi
ngang van cha biet then chot hng thng.
Co con mat nay mi bien c tong ang ta
chanh. Ngi hien gi khong hay the hoi, ch
biet hoc ngon ng, ngh nham trong ay da
tc cho en an on, xng la ta t hoi thien, lai
thay viec sanh t cho ngi c chang?
Khinh thng bac lao tuc vao a nguc nhanh
nh ten ban. Ta va thay ngi vao ca lien
biet c roi. Lai biet chang? Can kp no lc
ch dung d. Tho nhan chen cm manh ao cua
ngi ma e mot i qua suong, ngi sang
mat che ci. Ngi thi gian sau han se b
ngi tuc loi i. Phai t xem xa gan cai g la
viec tren mat? Neu hoi lien hoi, neu khong
hoi giai tan i. Tran trong!
* He died in 850. After his death, he received
the posthumous title Zen Master Removing
Limits.Thien s Hoang Ba th tch nam
850. Sau khi th tch s c vua ban hieu
oan Te Thien S.
Huang-Po Zen Sect: Hoang Ba Thien Phai
Phai Thien Hoang Ba, phai Thien do Thien s
Hoang Ba sang lapHuang-Po Zen Sect,
founded by Zen Master Huang-PoSee Huang
Po Hsi Yun.
Hu-Chiu-Shan: Ho Khau SnA monastery
at Soo-Chou, which gave rise to a branch of he
Chan school, founded by Shao-LungTen mot
t vien To Chau, ni phat xuat mot tong phai
Thien, c Ngai Thieu Long sang lap.
Hue Lam Temple: Chua Hue LamName of a
newly built pagoda, located in Phu My village,
Chau Thanh district, Vung Tau, South Vietnam.
The pagoda was built in 1975 and was enlarged to
become a quiet, secluded pagoda by Venerable
Bikkhuni Nh ThanhTen mot ngoi chua mi
kien tao, toa lac trong lang Phu My, huyen Chau
Thanh, Vung Tau, Nam Viet Nam. Chua c
xay nam 1975 va c Ni Si Nh Thanh m rong
thanh mot ngoi gia lam thanh tnh u nha.
Hue Nghiem Temple in Gia Dinh: Chua Hue
NghiemName of a famous pagoda located in
Bnh Chanh district, Saigon City, South Vietnam.
It was built in 1962 by Most Venerable Thch
Thien Hoa, and rebuilt in 1969. It has been a
training center for monks since 1963 under the
following names: High School of Buddhist
Studies; Hue Nghiem Institute of Buddhist
Studies; Hue nghiem Buddhist College. There is
a statue of Sakyamuni Buddha, mde of iron and
concrete, 4.50 meters high, 4.50 meters wide
 2164

between the two knees, cast in 1974Ten mot 1,7 met, chieu ngang 60 phan. Bo thap bat La
ngoi chua noi tieng trong quan Bnh Chanh, thanh Han do ong Truc Thien, mot cao Tang tai tnh T
pho Sai Gon, Nam Viet Nam. Chua c Hoa Xuyen ve, c T Hy Thai Hau i nha Thanh
Thng Thien Hoa xay dng nam 1962, va c chon lam bo tranh ep nhat. Hoa s Ta Bach ao,
trung tu vao nam 1969. Chua la ni tu hoc cua ngi Viet goc Hoa sinh song tai Sai Gon a khac
ch Tang t nam 1963 di cac ten: Trng mau a nay vao thap.
Trung ang Phat Hoc Chuyen Khoa, Phat Hoc Hue Nghiem Temple in Thu Duc: Chua Hue
Vien Hue Nghiem, Vien Cao ang Phat Hoc Hue NghiemName of a temple located in Thu c
Nghiem. Trong chua co mot pho tng Phat uc town, Thu c district, Sai Gon City, South
nam 1974, bang xi mang cot sat, cao 4,5 thc, Vietnam. The temple was founded by Patriarch
rong 4,5 thc gia hai au goi. Quang Nhn in the eighteenth century and has
Hue Nghiem Temple in Saigon: Chua Hue been restored many times. The temple has still
NghiemName of a famous Chinese pagoda conserved Most venerable Hue Lus poem
located in Phu Nhuan district, Saigon City, South written to people in Linh Chieu ong village in
Vietnam. The pagoda was built in 1954 by Most 1897Ten mot ngoi chua toa lac trong th tran
Venerable Tho Da. It is a Chinese monastery Thu c, huyen Thu c, thanh pho Sai Son,
belonging to the Chinese Hua-Yen Sect. Hue Nam Viet Nam. Chua c To Quang Nhn tao
Nghiem Pagoda conserved a great deal of great dng vao the ky th 18 va c trung tu nhieu
statues, among them are those of Amitabha lan. Trong chua hien con lu lai bai th cua Hoa
Buddha, Sakyamuni Buddha and Bhaisajya Thng Hue Lu gi cho lang Linh Chieu ong
Buddha, all coated with lacquer and brought from nam 1897.
Hong Kong in 1954. There were two great Hue Quang Temple: Chua Hue QuangName
ceremonies of handing down the monkish of a famous ancient pagoda located in Th Tran
precepts held at the pagoda in 1954 and in 1969. village, Giong Trom distric, Ben Tre province,
The stupa of Arahat was built in the backyard South Vietnam. The pagoda was built a long long
behind the Main Hall in 1962. It is an octagonal time ago in the land of one hectare wide.
stone stupa, 2.1 meters high. Three Arahat images Previously it was only a small temple. In 1784,
are engraved on three stone boards of each side. Most Venerable Minh Hoa of Long Thanh
An image of Arahat is engraved on one board, 1.7 Patriarch temple (Ba Hom, Gia nh) was
meters high and 0.6 meter wide. The set of requested to build the pagoda in Ben Tre.
eighteen Arahats, chosen as the most beautiful According to the records of the pagoda, it was
paintings by Queen Mother Tsih-Tsi in the Ching headed by ten Chan Masters (Nh Vien, Nh
dynasty, was created by Master Chu Tsian from Chn, Nh Tuyen, Hong Anh, Ch Thien, at
tsih Chuan. Painter Tzuo-Pai-Tao, a Chinese Quang, Nht Knh, Nht nh, and Bu Ngoc).
craftsman living in Saigon, did carve the stone Since 1956, Master Bu Ngoc has been Head of
boards onto the stupaTen mot ngoi chua noi the pagoda until now. Hue Quang Pagoda has
tieng nam trong quan Phu Nhuan, thanh pho Sai been restored many times. The latest restoration
Gon, Nam Viet Nam. Chua c Hoa Thng was in 1960. There are many painstakingly carved
Tho Da xay nam 1954. ay la ngoi to nh cua old statues, made of wood and bornze and
nhng Phat t Trung Hoa theo tong phai Hoa worshipped in the Main HallTen mot ngoi chua
Nghiem. Chua con nhieu pho tng ln nh co noi tieng toa lac trong xa Th Tran, huyen
tng c Phat A Di a, Thch Ca Nh Lai, va Giong Trom, tnh Ben Tre, Nam Viet Nam. Chua
Phat Dc S ap sn mai, c thnh t Hong a co t lau i, luc au ch la mot cai am nho.
Kong ve nam 1954. Chua a hai lan to chc ai en nam 1784, Hoa Thng Minh Hoa thuoc To
gii an vao nam 1964 va nam 1969. Thap La nh Long Thanh (Ba Hom, Gia nh) c mi
Han c xay san sau Chanh ien vao nam ve Ben Tre dng chua. Theo tai lieu lch s cua
1962, thap hnh luc giac, moi canh 2,1 met, co ba chua, chua a trai qua 10 i truyen tha vi
tam bia a khac noi ba v La Han, moi tam cao mi v thien s (Nh Vien, Nh Chn, Nh
 2165

Tuyen, Hong Anh, Ch Thien, at Quang, Nht Thanh. S th tch khoang nam 519, luc o s
Knh, Nht nh, va Bu Ngoc). Thay Bu Ngoc c 70 tuoi.
tru tr t nam 1956 en nay. Chua a c trung Huguo Zen master: Ho Khu Thien S
tu nhieu lan. Gan nhat la t trung tu nam 1960. Huguo, a disciple of Yuan-Wu. After entering
Trong chanh ien co nhieu tng go va ong monastic life as a young man, he studied Tien-
c cham tro cong phu. Tai doctrines for three years, but gave up this
Hue Sinh Zen Master: Hue Sinh Thien S (?- pursuit to study under Zen master Yuan-WuHo
1063)A Vietnamese Zen master from ong Khu Thien s la e t cua thien s Vien Ngo.
Phu Liet, Tra Sn district, Hanoi, North Vietnam. Sau khi xuat gia luc con tre, Ho Khu theo tong
When he was 19, he left home and became a phai Thien Thai, nhng ba nam sau, ong a t bo
disciple of Zen Master nh Hue. He became the Thien Thai e tu tap thien nh vi thien s Vien
Dharma heir of the thirteenth generation of the Ngo.
Vinitaruci Zen Sect. Later, he wandered all over Hui-Chao: Hue SieuA Chinese monk who
the place to expand Buddhism. In 1028, King Ly travelled in IndiaV s trung Quoc du hanh sang
Thai Tong sent an Imperial order to summon him An o.
to the capital to preach Buddha Dharma to the Hui-Chin-Fo-Chien: Hue Can Phat Giam
royal family. The king always respected and Zen Master Hui-Chin-Fo-Chien of Tai-Ping,
honored him as the National Teacher, and invited China, studied Zen for many years under different
him to stay at Van Tue Temple in Thang Long masters and thought he was fully accomplished in
Citadel. He spent most of his life to revive and it. But Fa-Yen of Mount Wu-Tsu Shan refused to
expand Budhhism in North Vietnam. He passed sanction his view, which offended him greatly. He
away in 1063Thien s Viet Nam, que lang left the master, as did his friend Fo-Kuo. But the
ong Phu Liet, quan Tra Sn, Ha Noi, Bac Viet latter returned to Wu-Tsu and attained full
Nam. Nam 19 tuoi, ngai xuat gia lam e t cua realization under him. Fo-Chien also came back
Thien s nh Hue. Ngai tr thanh Phap t i after a while, but his real intention wa to go
th 13 dong Thien Ty Ni a Lu Chi. Sau khi somewhere else. Fo-Kuo, however, advised him
Thay ngai th tch, ngai tr thanh du Tang khat s to stay with the master, saying: We have ben
i khap o ay e hoang hoa Phat giao. Nam separated from each other more than a month, but
1028, vua Ly Thai Tong gi sac ch trieu hoi ngai what do you think of me now since I saw you
ve kinh o e thuyet phap cho hoang gia. Nha last? Fo-Chien replied: This is what puzzles
vua luon luon ton knh ngai nh Quoc S, va thnh me. The significance of this conversation is that
ngai tru tai chua Van Tue Thang Long. Hau het Fo-Kuo, as was already recorded under him, had
i ngai, ngai chan hng va hoang hoa Phat giao his enlightenment soon after he came back to his
tai Bac Viet. Ngai th tch nam 1063. former master. This fact, occuring during the
Hue of the skin: Mau da. months separation from his friend, had caused
Hue Thang Zen Master: Thien S Hue such a change in Fo Kuos spiritual life that Fo-
ThangZen Master Thch Hue Thang, one of the Chien wondered what was the cause and meaning
most outstanding Vietnamese Zen Master in the of this transformationThien s Hue Can Phat
fifth century AD. He left home in his young age at Giam, que Thai Bnh, Trung Quoc, trai qua
Mount Tien Chau Temple. He then practiced nhieu nam hoc hoi Thien vi nhieu v ton tuc va
meditation with Zen Master Dharmadeva. Later, ngh mnh thanh tu vien man. Nhng Ngu To sn
he was invited to Bing-Sheng by Liu-Chih. He Phap Dien khong chu an chng cho s kien, nen
passed away in around 519, at the age of 70 long phan han. S t gia ong ban la Phat Qua.
Thien S Thch Hue Thang (?-519), mot trong Nhng Phat Qua th quay ve Ngu To va nh ngai
nhng thien s ngi Giao Ch noi tieng vao the ma chng ngo triet e. Phat Giam cung tr ve
ky th nam, xuat gia t thu nho chua nui Tien cung luc, nhng thc tam th muon i ni khac.
Chau, theo Thien s at Ma e Ba tu tap. Sau Tuy nhien, Phat Qua khuyen s hay lai vi
c Thai Thu Lu Tch vi ve kinh o Banh thay, bao rang: Chung ta mi ri nhau hn mot

thang nhng so vi lan trc, s huynh thay toi ra
sao? S ap: Cho ng cua toi la ay. Y advance? Fo-Chien did not know what reply
ngha cua cuoc ban luan nay la Phat Qua a
chng ngo ngay sau khi tr ve vi thay cu cua
mnh. S kien o xay ra trong mot thang cach mat
ong ban, a tao ra mo bien chuyen trong i tam
linh cua Phat Qua, khien cho Phat Giam lay lam
la au la nguyen nhan va y ngha cua s cai hoa personallyVe sau khi Phat Giam noi
ay.
* Fo-Chien decided to stay at Wu-Tsu Shan
with his old master Fa-Yen and his good
friend Fo-Kuo. One day, Fa-Yen referred to
the conversation between Chao-Chou and a
monkPhat Giam quyet nh lai nui Ngu
To vi lao s Phap Dien cua mnh va ngi
ban tot Phat Qua. Mot hom, Phap Dien e c
van ap gia Trieu Chau va mot thay Tang:
* The monk asked: What is your way of
teaching?Thay Tang hoi: Thoi nha cua *
Hoa Thng la g?
* Chao-Chou replied: I am deaf; speak louder,
please.Trieu Chau ap: Lao Tang tai
iec, xin noi to hn.
* The monk repeated the question. Then Chao-
Chou said: You ask me about my way of
teaching, and I have already found out
yours.Thay Tang lap lai cau hoi. Trieu
Chau ben noi: Ong hoi thoi nha cua ta, va ta
hieu thoi nha cua ong roi o.
* This conversation served to open Fo-Chiens
mind to enlightenment. He now asked the *
master: Please point out for me what is the
ultimate truth of Zen.Van ap nay lam
cho tam tr cua Phat Giam khai thong to ngo.
Bay gi s hoi Phap Dien: Xin thay ch th
cho ao ly rot rao cua Thien la g?
* Fa-Yen replied: A world of multiplicities is
all stamped with the one.Phap Dien ap:
Sum la van tng c an thanh Nhat
phap.
* Fo-Chien bowed and retiredPhat Giam
anh le roi lui ra.
* Later when Fo-Kuo and Fo-Chien were
talking on Zen, mention was made of Tung-
Szus asking Yang-Shan about the bright gem
from the sea of Chen. When the talk turned to
no reasoning to advance, Fo-Kuo
demanded, When it is said that there are no
2166
words for reply, nor is there any reasoning to
to make. On the following day, however, he
said: Tung-Szu wanted the gem and nothing
else, but what Yang-Shan produced was just
an old wicker work. Fo-Kuo confirmed the
view, but told him to go and see the master
chuyen ve Thien, co nhac en chuyen ong
T hoi Ngng Sn ve Tran hai minh chau.
Noi en cho khong co ly e to bay, Phat
Qua hoi: a bao minh chau nam san trong
tay, tai sao lai con khong li oi ap, khong
ly e to bay? Nhng hom sau s bao: ong
T ch muon co mot hat chau ma thoi, nhng
cai ieu Ngng Sn a ra ch la cai gio tre
cu ky. Phat Qua an chng s kien nay,
nhng khuyen s hay gap rieng Hoa Thng.
One day, when Fo-Chien came to the
masters room and was at the point of
addressing him, the master rebuked him
terribly. Poor Fo-Chien had to retire in a
mostawkward maner. Back in his own
quarters, he shut himself up in the room while
his heart was in rebellion against the
masterMot hom, bc vao phng trng
cua Hoa Thng, va sap m li th Hoa
Thng mang chi tham te. Phat Giam khon
nan phai lnh quynh rut lui. Tr ve lieu, ong
ca nam ma long han thay khong nguoi.
Fo-Kuo found this quietly, and came to his
friends room and knocked at the door. Fo-
Chien called out, Who is it? Finding that it
was his dear friend Fo-Kuo, he told Kuo to
come in. Fo-Kuo innocently asked: Did you
see the master? How was the interview? Fo-
Chien now reproached him saying: It was
according to your advice that I have stayed
here, and what is the outcome of the trick? I
have been terribly rebuked by that old master
of ours. Fo-Kuo burst out into a hearty laugh
and said: Do you remember what you told
me the other day? Fo-Chien discontentedly
said: What do you mean? Fo-Kuo then
added: Did you say that while Tung-Szu
wanted the gem and nothing else, and what
Yang-Shan produced was just an old wicker
workd?Phat Qua am tham biet chuyen o,

i en lieu ong ban va go ca. Phat Giam
goi ra: Ai o? Khi biet ay la ong ban than
Phat Qua, s bao Phat Qua hay vao. Phat
Qua e de hoi: S huynh co gap lao Hoa
Thng khong? Viec bai phong ra sao? S
phien trach ban rang: Bi nghe s huynh
khuyen nen toi o lai ay; ket cuc viec la
phnh nay la g? Oi a b lao Hoa Thng
mang chi tham te. Phat Qua bat ci ha ha
va bao: Huynh co nh ngay kia huynh noi g
vi toi khong? Phat Giam y hoi: Ngha la
g? Phat Qua ben them: Ha khong phai s
huynh bao rang ong T ch muon hat chau
ma thoi, con cai ieu Ngng Sn a ra la
cai gio tre cu ky?
* When his own statement was repeated now
by his friend, Fo-Chien at once saw the point.
Thereupon both Kuo and Chien called on the
master, who, seeing them approach, abruptly
remarked: O brother Chien, this time you
surely have it.Khi nghe ong ban nhac lai
cau noi cua mnh, Phat Giam thay ngay yeu
iem cua mnh. Roi th ca hai c Hoa
Thng goi; va thay hai ngi, Hoa Thng
noi ngay: Mng cho anh Can, viec ln a
xong!
Hui-Ching: Hue TnhA noted Tang monk,
translator and author, who was commanded to
assist Hsuan-Tsang in his translations but was
unable through failing healthMot v Tang noi
tieng i nha ng (ngi Chan nh, Thng
Sn), ngai va trc tac va phien dch, ngai cung
c trieu nh ch nh giup ngai Huyen Trang
phien dch kinh ien, nhng khong hoan thanh v
tnh trang sc khoe.
Hui-Ji Yang-Shan: Zen Master Hui-Ji Yang-
ShanHue Tch Thien SNgng Sn Hue
Tch Thien SSee Yang-Shan-Hui-Chi.
Hui-Jue: Hue Giac Lang Nha Thien SZen
master Lang-Ye-Hui-JueQuang Chieu Hue
Giac Thien SZen master Kuang-Zhao-Hui-
Jue, came from Xi-Luo, was a disciple of Fan-
Yang. His father was a governor of Heng-Yang (a
city in southern Hunan Province) . His father died
there, and Kuang-Zhao, fulfilling his filial
obligation, carried his fathers casket back to their
native home. After burying his father, he left
home to become a monk at Yueh-Shan Temple
2167
Thien s Quang Chieu, que Tay Lac, la e t
cua Thien s Phan Dng. Cha lam Thai Thu
Hoanh Dng (nay la mot thanh pho thuoc mien
nam tnh Ho Nam), roi mat o, s pho linh cu
cha ve x. Sau khi mai tang cha xong, ong a
xuat gia tai chua Dc Sn.
* A monk asked Kuang-Zhao: What is
Buddha? Kuang-Zhao said: Copper head,
iron forehead. The monk said: What does
that mean? Kuang-Zhao said: Bird beak,
fish gills.Mot v Tang hoi s: Cai g la
Phat? S ap: au ong, tran sat. V Tang
hoi: La ngha g? S ap: Chim mo, ca
vay vung.
* A monk asked: How is it before the lotus
comes out of the water? Kuang-Zhao said:
The cat wears a paper hat. The person
asked: How about after the lotus comes out
of the water? Kuang-Zhao said: The dog
runs when it sees the whip.V Tang hoi:
Sen la cai g trc khi troi len mat nc?
S ap: Meo oi non giay. Mot ngi lai
hoi: Sau khi sen troi khoi nc la cai g? S
ap: Cho thay roi la chay.
* One day, Kuang-Zhao entered the hall and
addressed the monks, saying: Hearing about
enlightenment and wisdom, these are the
cause of life and death. Hearing about
enlightenment and wisdom, that itself is the
root of liberation. Its as if a lion were
staggering around in every direction with no
place to live. If you dont understand, dont
let yourself forsake old Sakyamuni! Hey!
Mot hom s thng ng day chung: Thay,
nghe, hieu biet eu la nhn sanh t. Thay
nghe hieu biet chnh la goc giai thoat. Th
nh s t nhao lon khong nhat nh ng
Nam Bac ong Tay. Ca thay cac ngi neu
la chang biet, au nhng co phu ong gia
Thch Ca.
Hui-Kai: Hue KhaiHue Khai.
(I) Hue Khai (in the sixth century)Hui-Kai, a
monk and author of many famous sastras, also
known as Chih-Kai of the sixth century
Hue Khai, mot v s va tac gia cua nhieu
luan noi tieng, cung c biet qua ten Tr
Khai, song vao khoang the ky th sau.

(II) Hui-Kai (1183-1260): Hue KhaiZen
master Hue Khai (1183-1260), according to
Transmission of the Lamp, was a disciple of
Wan-Shou-Chung-KuanThien s Hue
Khai, theo Truyen ang Luc, la e t cua
Thien s Van Tho Sung Quan.
* When he understood the secrets of Zen by the
study of the word Wu, he expressed himself
in the following verseKhi s thau hieu
nhng le b an cua Thien nh tham cu ch cases herein collected. The general name
Vo, s t giai bay bang bai th sau ay: Wu-Men-Kuan has been given to them
From the blue sky, the sun glowing white,
a peal of thunder!
All living things on earth open their eyes
widely, multiplicities endless uniformly
bow their heads in respect;
Lo and behold, Mt. Sumeru is off its base
dancing a three-stage platform (san-tai).
Tri quang may tanh, sam day vang lng
Moi vat tren at, mat bong m bng Vao bang ca khong phai la o qu, do
Muon hong nghn ta cuoi au lam le
Nui Tu Di cung nhay mua vui mng.
(Thanh thien bach nhat nhat thanh loi
ai a quan sinh nhan hoat khai
Van tng sum la te khe thu
Tu di bot khieu vu tam ai).
* Hui-Kai dedicated his Wu-Men-Kuan (The
Gateless Frontier Pass) to the Emperor Li-
Tsung in celebration of the fourth anniversary
(1229) of his coronation. In the preface, he
says: In all the teaching of the Buddha the
most essential thing is to grasp the Mind.
While there are so many entrances leading to
it, the most central one is without a gate. How
do you get them into this gateless entrance?
Have you not heard this said by ancient
worthy: Things that come through a gate are
worthless, anything obtained by a relative
means is bound for final destruction? Such
statements as these look very much like
stirring up waves when there is no wind, like
pricking a sore on the smooth skin. As to
those who seek wisdom in the words, or who
attempt to beat the moon with a stick , or who
scratch an itching over the shoe, what real
concern have they with the truth? While I was
spending a summer at Lung-Hsiang of
Eastern China in the first year of Sha-Ting
2168
(1228), I had to look after a number of
student-monks who wished to be instructed in
Zen. So, I made use of the ancient masters
koans as a piece of brick which is used for
knocking at the gate. The students were thus
disciplined each according to his ability. The
notes gradually accumulated and finally came
to assume a book-form. There is no
systematic arrangement in the forty-eight
Theo Thien Luan, Tap II cua Thien s D.T.
Suzuki, Hue Khai a e tang Vo Mon Quan
cho Tong Ly Tong e cung chuc nha vua vao
dp ky niem bon nam ang v cua vua (1229).
Trong bai ta, s viet: Tat ca nhng li day
cua Phat lay Tam lam tong, lay khong ca
lam ca vao ao. a la khong ca, lam sao
vao c? Ha khong nghe co nhan co noi:
duyen ma co roi thuy chung cung thanh
hoai. Noi nh the ta ho khong gio ma song
day, da tht tot ma noi ghe. Nhng ai tm ly
trong li, chang khac nao vac gay qu trang,
cach giay gai nga. Co g lien quan en s
that au? Mua ha nien hieu Thieu nh th
nhat (1228), toi lam thu chung Long Tng
va ong Gia, nhan c Tang chung thnh
giang phap, ben em cong an cua co nhan
lam vien gach dong ca. Tuy theo can c ma
dan dat ngi tu hoc. Sao luc nhng li bnh
giai lai, roi bong dng thanh tap. Khong sap
at th t cua bon mi tam tac ay, goi
chung la Vo Mon Quan.
Hui-Ko: Thien S Hue KhaAccording to the
Transmission of the Lamp, Hui-Ko (487-593), a
strong-minded Confucian scholar, a liberated
minded, open-hearted kind of person. He
thoroughly acquainted with Confucian and Taosit
literature, but always dissatisfied with their
teachings because they appeared to him not quite
thorough-going. When he heard of Bodhidharma
coming from India, he came to Bodhidharma and
asked for instruction at Sha-Lin Temple, when
arrived to seek the dharma with Bodhidharma, but
the master was always found sitting silently facing
the wall. Hui-Ko wondered to himself: History
gives examples of ancient truth-seekers, who
 2169
were willing for the sake of enlightenment to
have the marrow extracted from their bones, their
blood spilled to feed the hungry, to cover the
muddy road with their hair, or to throw themselves
into the mouth of a hungry tiger. What am I? Am I
not also able to give myself up on the altar of
truth? On the ninth of December of the same
year, to impress Bodhidharma, he stood still under
the snow, then knelt down in the snow-covered
courtyard for many days. Bodhidharma then took
pity on him and said: You have been standing in
the snow for some time, and what is your wish?
Hui-Ko replied: I come to receive your
invaluable instruction; please open the gate of
mercy and extend your hand of salvation to this
poor suffering mortal. Bodhidharma then said:
The incomparable teaching of the Buddha can be
comprehended only after a long and hard
discipline and by enduring what is most difficult to
endure and practising what is most difficult to
practise. Men of inferior virtue and wisdom who
are light-hearted and full of self-conceit are not
able even to set their eyes on the truth of
Buddhism. All the labor of such men is sure to
come to naught. Hui-Ko was deeply moved and
in order to show his sincerity in the desire to be
instructed in the teaching of all the Buddhas, he
finally cut off his left arm in appeal to be received
as disciple. Until he seemd to be well prepared,
Bodhidharma call him in and asked: What do you
wish to learn? Hui-Ko replied: My mind is
always disturbed. I request your honor that I could
be taught a way to pacify it. Bodhidharma then
ordered: Bring me your troubled mind and I will
calm it down for you. Hui-Ko replied: But
Honorable Master, I could not locate it.
Bodhidharma then said: Dont worry, disciple. I
have appeased your mind for you already. With
that short encounter, Hui-Ko immediately
became enlightened. Hui-Ko tried so many times
to explain the reason of mind, but failed to realize
the truth itself. The Patriarch simple said: No!
No! And never proposed to explain to his disciple
what was the mind-essence in its thought-less
state. One day, Hui-Ko said: I know now how to
keep myself away from all relationships. The
Patriarch queried: You make it total annihilation,
do you not? Hui-Ko replied: No, master, I do
not make it a total annihilation. The Patriarch
asked: How do you testify your statement? Hui-
Ko said: For I know it always in a most
intelligible manner, but to express it in words, that
is impossible. The Patriarch said: That is the
mind-essence itself transmitted by all the
Buddhas. Habour no doubts about it. Eventually
Hui-Ko received the teaching directly mind-to-
mind. Subsequently, he inherited his robe and
alms-bowl to become the Second Patriarch of the
Chinese Zen Sect (the successor of Bodhidharma).
After he left the master, he did not at once begin
his preaching, hiding himself among people of
lower classes of society. He evidently shunned
being looked up as a high priest of great wisdom
and understanding. However, he did not neglect
quietly preaching the Law whenever he had an
occasion. He was simply quiet and unassuming,
refusing to show himself off. But one day when he
was discoursing about the Law before a three-
entrance gate of a temple, there was another
sermon going on inside the temple by a resident
Monk, learned and honoured. The audience,
however, left the reverend lecturer inside and
gathered around the street-monk, probably clad in
rags and with no outward signs of ecclesiastical
dignity. The high Monk got angry over the
situation. He accused the beggar-monk to the
authorities as promulgating a false doctrine,
whereupon Hui-Ko was arrested and put to death.
He did not specially plead innocent but
composedly submitted, saying that he had
according to the law of karma an old debt to pay
up. This took place in 593 A.D. and he was one
hundred and seven years old when he was
killedTheo Truyen ang Luc, Hue Kha (487-
593) la mot nha nho nhiet tam, mot mau ngi
tanh tnh phong khoang, rong rai, du a quen vi
sach Nho Lao, nhng luon luon khong hai long
vi nhng thuyet ay v ngai thay chung cha c
thau ao. Khi nghe tin Bo e at Ma t An sang,
ngai tm en gap To Bo e at Ma Thieu Lam
T e hoi phap. Khi en cau ao vi to at Ma,
nhng thay c ngoi im lang quay mat vao vach.
Hue Kha suy ngh: Ngi xa cau ao en phai
che xng lay tuy, o mau nuoi ngi oi, xoa
toc phu ng lay, hay en ca gieo mnh vao
mieng cop oi. Con ta la ke nao? Ta ha khong the

hien mnh e phung th chanh phap hay sao?
vao ngay mong chn thang chap cung nam, v
muon lam cho to co an tng sau am, ong a
ng trong tuyet lanh, roi quy goi trong san phu
ay tuyet trong nhieu ngay. Bay gi To Bo e
at Ma ong long thng xot ben hoi: Nha
ngi muon g ma ng mai trong tuyet nh the?
Hue Kha ap: Toi en e mong c li day vo cao vi quan tren ve ong ao an may kia truyen
gia cua thay; ngng mong thay m ca t bi
duoi tay te o quan sanh au kho nay. To bao:
Giao ly vo thng cua Phat ch co the hieu khi
a trai qua mot thi gian dai can kho, nhan cai
kho nhan, hanh cai kho hanh. Nhng ngi tr va
c thap kem ma long th khinh man, au co the
ghe mat trong vao chan tha cua ao Phat; ch
luong cong ma thoi. Hue Kha b xuc cam sau xa,
va cuoi cung e chng to tam long thanh khan
mong c hoc hoi ao ly cua ch Phat, ngai a
dung dao chat t canh tay trai cua mnh dang len
To e c nhan lam e t. Sau khi c To Bo True Word sect.
e at Ma nhan lam e t. To nhan xet: ng
i tm cai chan ly nay ke khac. Sau khi c
To nhan lam e t, Hue Kha hoi To: Tam con
khong an, xin Hoa Thng day phap an tam. To
nhn thang bao: em tam ra ta an cho. Hue Kha
xoay tm lai tam mnh, khong thay bong dang,
ben tha vi To: Con tm tam khong c. To
bao: ng lo, ta a an tam cho ngi roi. Qua
o Hue Kha lien ngo. Hue Kha trnh bay u cach
hieu cua ong ve tanh ly cua tam, nhng lan nao
To cung mot mc bao chang phai, ma cung
khong bao noi g ve tam the vo niem. Mot hom
Hue Kha noi: Ta a dt het ch duyen roi. To
hoi: Ngi khong bien thanh h vo oan diet
ch? Hue Kha ap: Chang thanh oan diet. To
lai hoi: Lay g lam tin chang phai la oan diet?
Hue Kha ap: Do cai biet t nhien vay, con noi
th chang c. To noi: o la cho b quyet tam
truyen cua ch Phat, ngi ch ng g het. Cuoi
cung Hue Kha c truyen y bat lam Nh To
Thien Tong Trung Hoa ke nghiep to Bo e at
Ma. Sau ngay t gia To cat bc du phng, s
khong hoang hoa ngay, ma tam lanh an gia lp
ha lu cung kho, khong e lo chan tng mot cao
Tang trang nghiem tr hue. Dau vay, s van tuy
duyen hoa o. S luon gi ve iem am khiem
cung, ch khong pho trng ra be ngoai. Ngay
kia, trong khi s ang noi phap ngoai ca tam
2170
quan chua Khuon Cu th trong chua v tru tr hoc
cao danh vong la phap s Bien Hoa ang giang
kinh Niet Ban. Bon ao un un bo v phap s ng
giang mot mnh e ra bu quanh ong thay ang
giang gia tri. Chac la luc ay quan ao cua s be
boi lam, tuyet khong co g to ra s thuoc hang
giao pham. Phap s thay vay noi gian, en au
ta giao. Do o Hue Kha b bat, va b x giao.
Ngai khong he keu oan, ma ngc lai c mot mc
bnh than thuan theo, cho rang ung vi luat nhan
qua rang s co mot mon n cu can phai tra. Noi
vu xay ra trong nam 593, s tho 107 tuoi.
Hui-Kuan: Hue QuanOne of Kumarajivas
chief assistants in translation, died in 424 AD
Mot trong nhng phu ta chnh trong viec dch kinh
cua ngai Cu Ma La Thap, Hue Quan mat nam
424 sau Tay Lch.
Hui-Kuo: Hue QuaSee Eight patriarchs of the
Hui-Lang: Zen master Hui-LangHue Lang
Thien SA Chinese Zen master, flourished in
the beginning of the ninth century, one of the most
outstanding disciples of Zen master Shih-Tou-
His-Tien. One day Hui Lang asked Shih-Tou:
Who is the Buddha? Shih-Tou said: You have
no Buddha nature. Hui-Lang asked: How about
these beings that go wriggling about? Shih-Tou
replied: They rather have the Buddha-nature.
Hui-Lang asked again: How is that I am devoid
of it? Shih-Tou said: Because you do not
acknowledge it yourself. This is said to have
awakened Hui-Lang to his own ignorance which
now illuminatesThien s Trung Hoa, song vao
khoang au the ky th 9, mot trong nhng e t
noi tieng cua Thien S Thach au Hy Thien. Mot
hom Hue Lang hoi Thach au: Phat la ai?
Thach au noi: Nha ngi khong co Phat tanh.
Hue Lang lai hoi: Ca loai may ca cung
khong? Thach au ap: Loai may ca co Phat
tanh. Hue Lang hoi: Hue Lang nay sao khong
co Phat tanh? Thach au noi: V ngi khong
chu mnh co. Do cau noi nay cua Thach au
lam thc tnh s vo tr cua Hue Lang, t o ma to
ngo.
Hui-Leng-Chang-Shing: Zen master Hui-Leng-
Chang-ShingHue Lang Trng Khanh Thien
SZen master Hui-Leng was born in 854 in
 2171

Yan-Chou (now southwest of the modern city of Before, I wrongly searched amongst the
Hai-Ning in Zhe-Jiang Province). He was a paths,
disciple of Xue-Feng-Yi-TsunThien S Hue But today I see, and its like ice in fire.
Lang Trng Khanh sanh nam 854 tai Diem Chau Sau khi Trng Khanh trnh ke len Tuyet
(bay gi la tay nam thanh pho Hai Ninh, tnh Phong, Tuyet Phong noi vi Huyen Sa: Ke
Triet Giang). S la e t cua Thien S Ngha Ton nay a triet ngo. Huyen Sa tha: Cha
Tuyet Phong. c, ay la y thc lam ra, i kham pha ra
* One day when he rolled up a bamboo screen mi tin chac. Chieu en, chung Tang vao
and his eye fell upon the light of a lantern. At phap ng tha hoi. Tuyet Phong noi vi s:
that moment he woke up. The next day he au a B cha chap nhan ong, that co
composed the following verse to attest to his chanh ngo trc chung noi ra xem. S lien
understanding: noi bai ke:
I was so far off, Van tng chi trung oc lo than
Then all the earth was revealed when I Duy nhn t khang nai vi than
rolled up a screen. Tch thi mau hng o trung mch
If any asks me to explain our school, Kim nhat khan nh hoa ly bang.
Ill raise the whisk and slap his mouth. (Chnh trong van tng hien toan than
Mot hom, s cuon rem, mat s nhn vao anh Ch ngi t nhan mi la gan
sang cua en long, bong nhien ai ngo. Hom Thu xa lam nham ngoai ng
sau s ben lam bai tung: kiem
ai sai da ai sai Ngay nay xem lai bang trong lo).
Quyen khi liem lai kien thien ha * Xue-Feng then looked at Hsuan-Sha and said:
Hu nhn van nga th ha tong? I dont accept this. It still could be composed
Niem khi phat t phach khau a. with conscious understanding. Chang-Shing
(Rat sai cung rat sai then asked Xue-Feng: Please, Master,
Va cuon rem len thay thien ha. demonstrate what has been passed down by
Co ngi hoi ta la tu tong g ma chng ac? all the Patriarchs. Xue-Feng remained silent.
Ta se cam cay phat t len nham mieng Chang-Shing then bowed and walked out of
anh). the hall. Xue-Feng smiled. When Chang-
* After Chang-Shing presented this verse to his Shing went into Xue-Feng-s quarters for an
teacher Xue-Feng. Xue-Feng presented it to interview. Xue-Feng asked him: What is it?
the senior monk Hsuan-Sha and said: This Chang-Shing said: The weather is clear. Its
disciple has penetrated the Way. Hsuan-Sha a good day for Pu-Qing. Hsuan-Sha said:
said: I dont approve. This verse could have Your answer is not apart from the great
been composed with mundane conscious mystery. An thus Chang-Shings
understanding. We have to test him further enlightenment was confirmedTuyet Phong
before we can confirm him. That evening, nhn Huyen Sa noi: Khong the la y thc lam
when the monks assembled for a question- ra. S hoi Tuyet Phong: Mot ng t trc
and-answer session, Xue-Feng said to Chang- ch Thanh truyen trao thnh thay ch day?
Shing: Ascetic Bei (Hsuan-Sha) doesnt Tuyet Phong lang thinh. S le bai roi lui ra.
approve your understanding. If you have been Tuyet Phong mm ci. S vao phng trng
genuinely enlightened, please present your tham van Tuyet Phong. Tuyet Phong hoi: La
understanding now to the assembly. Chang- cai g? S tha: Ngay nay thi trong phi
Shing then recited another verse, saying: bap la tot. Huyen Sa noi: Cau tra li cua
Amidst the myriad realms the solitary ong khong ri ai mat. T o s giac ngo
body is revealed. cua s c xac quyet.
Only persons self-allowing are intimate * Chang-Shing remained with Xue-Feng for
with it. twenty-nine years, becoming his Dharma
 2172

heir. In 906, he accepted to come to live at death words, can they also give people life?
Zhao-Shing Temple, where he remained for Yun-Feng then turned to leave, but Huang-
more than fifteen years. He passed away in Long pulled him back, saying: If thats so,
932S tr thanh Phap T va lu lai Tuyet then what teacher now lives up to your
Phong 29 nam. en nam 906, s nhan li en meaning?" Yun-Feng said: Shi-Shuang-
tru tr chua Chieu Khanh, va lu lai ay hn Chu-Yuans methods are known everywhere
mi lam nam. S th tch nam 932. and all the disciples can see that hes
Hui Lin Master: S Hue LamHui-Lin, a unsurpassed. Huang-Lung thought to himself ,
disciple of the Indian monk Amogha (Bat Khong). Master Yueh is a student of Da-Yu, but hes
He made the dictionary of sounds and meanings sending me to see Shi-Shuang. How can this
of Buddhist words and phrases, based upon the be?Nhn dp s va Van Duyet cung i
works of Hsuan-Ying, Hui-Yuan, Kuei-Chi, and Tay Sn, ban em ngh lai, hai ngi am
Yun-Kung, in 100 books. He began the work in ao. Van Duyet noi: Thien S Hoai Trng
788 AD and ended it in 810 AD. He is also called tuy la con chau Van Mon, nhng phap ao
the Great Treasure of sounds and meanings con khac xa Van Mon. S hoi: Khac cho
Thch Hue Lam chua Tay Minh i nha ng, nao? Van Duyet ap: Van Mon nh n sa
e t cua mot nha s An o la ngai Bat Khong. a chn phen luyen, e vao sat lien bien
Ong trc tac bo T ien Phat Giao Hue Lam thanh vang; Hoai Trng nh c Hong Ngan
Am Ngha (100 quyen), da vao nhng trc tac nhn thay ep mat, ma e vao lo lien chay.
cua cac ngai Huyen ng, Hue Uyen, Khuy Ky, S noi gian cam chiec goi nem Van Duyet.
va Van Cong. Ong bat au cong trnh vao nam Sang ra Van Duyet xin loi lai noi: Ch kh
788 va hoan thanh vao nam 810 sau Tay Lch. Van Mon nh vua, cam chu t ng sao?
Ong con c ngi i goi la ai Tang Am Hoai Trng co phap day ngi la t ng. T
Ngha ai S. ng ma hay lam ngi song c sao? Noi
Hui-Nan-Huang-Lung: Hue Nam Hoang Long xong, Van Duyet lien bo i. S keo lai noi:
Thien SZen master Hui-Nan-Huang-Lung Neu vay th ai co the hp y thay? Van
Zen master Hui-Nan-Huang-Lung was born in Duyet bao: Thach Sng S Vien thu oan
1002 in Hsin-Chou, was a disciple of Shi-Shuang- vt ca moi ni, thay muon yet kien th
Chu-YuanThien s Hue Nam Hoang Long khong nen cham tre. S tham ngh: ay la
sanh nam 1002 tai Tn Chau, e t cua Thien S viec ln cua ngi hanh khat vay, Van Duyet
Thach Sng S Vien. la o e Nham Thuy, ma day ta en yet kien
* Huang-Long was traveling with Zen master Thach Sng th co lien he en ong au?
Wen-Yueh. One night they were talking * Huang-Lung then went to seek out Shi-
about Yun-Mens Dharma and Yun-Feng Shuang. While on the way he heard that Shi-
said: Although Huai-Cheng came after Yun- Shuang was not taking students, so he went
Men, his Dharma is different. Huang-Long instead to Mount Heng, where he visited the
asked: Whats different about it?Yun-Feng teacher Fu-Yan Xian. Fu-Yan gave Huang-
said: Yun-Mens Dharma is like making Lung the job of temple secretary. Shortly
cinnabar with nine turns of the grinder, or thereafter Fu-Yan died, and the governor
touching iron and turning it to gold. But Huai- appointed Shi-Shuang to replace him. When
Chengs medicine is old hat to the disciples, Shi-Shuang arrived, he disparaged everything
and if you stick it in the forge it melts away. at the temple, ridiculing everything he saw as
Huang-Long grew angry and threw a cushion wrong. Huang-Lung was deeply disappointed
at Yun-Feng. The next day Yun-Feng with Shi-Shuangs manner. When Huang-
apologized and said: Yun-Mens bearing is Lung visited Shi-Shuang in his abbots room,
like that of a king. Are you willing to die Shi-Shuang said: Huai-Cheng studied Yun-
beneath his words? Huai-Cheng also imparts Men Zen, so he must surpass Yun-Mens
a Dharma to people. Death words. But these teaching. When Yun-Men spared Tong-Shan
 2173

Shou-Chu three blows with staff, did Tong- toi dot trong ao ma cha thay, gi tham
Shan suffer the blows or not? Huang-Lung thien khi hom, nghe thay day nh ngi i lac
said: He suffered the blows. Shi-Shuang ng c xe ch nam. Cui xin Hoa Thng
said fiercely: From morning till night the ai t bo th phap khien cho con dt het nghi
magpies ry and the crows caw, all of them in ng. T Minh ci bao: Th ky a lanh o
response to the blows theyve suffered. Shi- chung va du phng noi tieng khap tung lam,
Shuang then sat in a cross-legged position, neu con co nghi ng chang can kho cau nh
and Huang-Lung lit incense and blowed to vay, hay ngoi ma thng lng. T Minh
him. Shi-Shuang later asked: Zhao-Chou sai: lien goi th gia em ghe mi s ngoi. S van
The old lady of Mount Tai, Ill go check her t choi va thanh khan tha thiet cau ch day.
out for you. But where was the place he T Minh bao: Th ky hoc thien Van Mon at
checked her out? Huang-Lung sweated khong c yeu ch ay. Nh noi: Tha ong
profusely but he couldnt answerS lien Sn ba gay. ong Sn khi ay nen anh hay
sa soan khan goi sang hom sau len ng. chang nen anh? S tha: Nen anh. T
i en na ng, s nghe T Minh moi viec Minh nghiem ngh bao: Nghe tieng ba gay
eu la ao thien sinh, lien thoi ch khong i. lien cho la nen an gay, vay ong t sang en
S tai lang Bnh nhieu ngay. Ke, s len chieu nghe chim keu trong anh, tieng
Hoanh Nhac en chua Phc Nghiem yet chuong tieng bang, cung nen an ba gay. An
kien Thien s Hien, Thien s Hien c s lam gay en luc nao mi thoi. S ch nhn sng
th ky. Cht Thien s Hien tch, Quan thu ma thoi. T Minh bao: Toi luc au nghi
mi T Minh en tru tr. c tin nay, s rat khong the lam thay ong. Gi ay a u t
hoan hy co c hoi e nghiem xet li Van cach lam thay ong. Ong hay le bai i. S le
Duyet noi. T Minh en, s trong thay than bai xong, ng day. T Minh nhac li trc:
tam eu cung knh. Nghe T Minh luan noi Neu ong biet c y ch Van Mon th, Trieu
phan nhieu che cac ni moi eu thuoc ta giai. Chau thng noi: Ba gia ai Sn b ta
Chnh cho S c mat ch ni Phan am kham pha, th ch ra cho kham pha xem?
cung b bac bo. S nh lai li noi cua Van S mat nong hc, mo hoi xuat han, khong
Duyet luc bnh nhat rat ung. S lien thay oi biet ap the nao.
quan niem noi: ai trng phu trong tham * The next day, Huang-Lung went to Shi-
tam c nghi ngai hoai sao? Shuangs room again. Shishuang berated him
* When Huang-Lung visited Shi-Shuang in his unceasingly. Huang-Long said: Is cursing a
abbots room, Shi-Shuang said, Huai-Cheng compassionate way of carrying out the
sutdied Yun-Mens Zen, so he must surpass teaching? Shi-Shuang yelled: Try cursing
Yun-Mens teaching. When Yun-Men spared and see! At these words Huang-Lung
Dong-Shan Shou-Chou three blows with the experienced a great awakening. He the wrote
staff, did Dong-Shan suffer the blows or not? the following verse:
Huang-Lung said, He suffered the blows. The eminent adept Zhao-Chou
Shi-Shuang said piercely, From morning till Had his reasons for checking out the old
night the magpies cry and the crows caw, all lady.
of them in response to the blows theyve Now the four seas are like a mirror,
suffered. Shi-Shuang then sat in a cross- And a pilgrim no longer hates the road.
legged position, and Huang-Lung lit incense Hom sau s lai vao that, b T Minh mang
and bowed him. Shi-Shuang later asked, chi. S ho then, nhn nhng ngi hai ben
Zhao-Chou said, The old lady of Mount noi: Chnh v cha hieu cau quyet nghi,
TaiIll go check her out for you. But where mang chi au phai qui cu t bi th phap! T
was the placehe checked her out? Huang- Minh ci noi: o la mang chi sao? Ngay
Lung sweated profusely but coulnt answer cau noi ay, s ai ngo. Lam bi tung:
S lien vao that T Minh, tha: Hue Nam do Kiet xuat tung lam th Trieu Chau
 2174

Lao ba kham s mot lai do for dust to cling to ? After hearing of the two sets
Nh kim t hai thanh nh canh of verses from both Shen-Hsiu and Hui-Neng,
Hanh nhn mac d lo vi thu. Heng-Jen recognized in Hui-Nengs lines a level
(Gioi vt tung lam la Trieu Chau of experience far deeper than that of Shen-hsiu
Lao ba ni kham khong moi manh and decided to make Hui-Neng his successor;
Hien nay bon bien nh gng sang however, fearing Shen-Hsius jealousy, he sent
Bo hanh thoi ch ghet con ng). for Hui-Neng secretly in the middle of the night
* He passed away in 1069S th tch nam and gave him robe and bowl as a sign of
1069. confirmation as the sixth patriarch of Chinese
Hui-Neng: Hue NangThe sixth patriarch of Chan. Heng-Jen urged Hui-Neng to go go hiding
Zen (Chan) in China. He was one of the most in the south. So Hui-Neng became an official
important Zen masters who had brought new Dharma successor of the fifth patriarch Hung-Jen.
qualities to the Zen in China which were totally After 15 years of hiding, he went to Fa-hsin
independent with that of India. He is the author of monastery (at the time he was still not even
the only Chinese work (The Sutra Spoken from ordained as a monk) in Kuang Chou, where his
the High Seat of the Dharma Treasure) that later famous dialogue with the monks who were
was attributed the status of a sutra. According to arguing whether it was the banner or the wind in
this sutra, Hui-Neng came from a poor family, had motion, took place. When Ying-Tsung, the
hardly any form of education, he had to do as a dharma master of the monastery, heard about this,
woodcuter to support his old mother. One day he he said to Hui-Neng, You are surely no ordinary
passed by a village and heard someone in the man. Long ago I heard that the dharma successor
house he had just sold firewood reciting the of Heng-Jen robe of Huang Mei had come to the
Diamond Sutra. Hearing the sentence, Let your south. Isnt that you ? The Hui-Neng let it be
mind flow freely without dwelling (or fixating) on known that he was the dharma successor of Heng-
anything, he had an enlightenment experience. Jen and the holder of the patriarchate. Master
After learning that the man was a lay follower of Ying-Tsung had Hui-Nengs head shaved,
Master Hung-Jen, Hui-Neng decided to go to ordained him as a monk, and requested Hui neng
Mount Huang-Mei to learn dharma with the to be his teacher. Hui-Neng began his work as a
master. After the first meeting, Heng-Jen Chan master, first in Fa-Hsin monastery, then in
immediately recognized his potential, but did not Pao-Lin near Tsao-Chi. Hue Neng and his Chan
accept him as a disciple right away. He had Hui- followers began the golden age of Chan and they
Neng begin as a kitchen helper. When it was time strongly rejected method of mere book learning.
for transmitting the patriarchate to a successor, he After the passing away of the fifth patriarch Hung-
requested the monks of the monastery to express Jen, the succession was challenged by Shen-Hsiu,
their experience of Zen in a poem and to submit who considered himself as the dharma-successor
verses so he could determine who was the best og Hung-Jen, and founder of the Northern
suited to be his dharma-successor. Only Shen School, which stressed on a gradual
Hsiu, the most intellectually brilliant of his awakening. While in the South, Hui-Neng was
students and the head monk, highly esteemed by considered to be the real dharma successor of
all the monks, wrote a poem comparing the human Hung-Jen, and the founder of the Southern
body with the bodhi-tree and the mind with a School, which emphasized on sudden
stand holding a mirror that must be continuously awakening. Soon later the Northern School died
cleaned to keep it free from dust. Hui-Neng was out within a few generations, but the Southern
working in the kitchen at the time he heard people School continued to be the dominant tradition, and
talking about this poem, he asked a visitor to write contemporary Zen lineages from China, Japan,
his answer as follow: Fundamentally bodhi is no Korea and Vietnam, etc..., trace themselves back
tree, Nor is a clear mirror a stand, Since to Hui-Neng. After his death, the institution of the
everything is primordially empty, What is there patriarchate came to an end, since he did not

name any dharma-successorHue Nang, to th
sau cua dong thien Trung Quoc, mot thien s
quan trong a mang lai cho dong thien Trung
Quoc mot sac thai ac biet, oc lap vi dong
thien An o. Ngai la tac gia cua quyen Phap bao
an ma ve sau nay ngi ta xep no vao hang mot
trong nhng kinh ien ln cua Phat giao Trung
Hoa. Da vao quyen sach nay th Ngai xuat than
t gia nh ngheo, khong c hoc hanh chi ca,
ngai phai ngay ngay vao rng kiem cui nuoi me
gia. Mot hom Ngai i ngang mot xom nha nghe
mot ngi oc kinh Kim Cang, en cau ng vo
s tru nhi sanh ky tam, Ngai bong ai ngo. Ngai
biet ngi co kinh Kim Cang kia la e t tai gia
cua ai s Hoang Nhan, nen Ngai quyet ch tm
en nui Hoang Mai tho giao. Tuy Hoang Nhan
nhan ra ngay pham chat cua Hue Nang, nhng
Hoang Nhan khong nhan Hue Nang lam e t
lien, ma van e Ngai lam phu bep. en khi
Hoang Nhan thay rang a en luc truyen trao to
v, ngai mi truyen cho chung lam ke noi ve kien
giai thien cua mnh roi trnh len cho Ngai quyet
nh xem coi ai la ngi thch hp nhat trong v tr
ngi ke v to. Ch co Than Tu, mon o xuat sac
nhat ve tr tue, la giao tho trong chung, cung la
ngi c o chung trong vong va tin tng ve van van eu cho rang mnh bat nguon t dong
kha nang ke v, soan mot kho th trong o ong so
sanh than ngi nh cay Bo e va tam vi mot
tam gng sang at tren gia, phai c lau chui
bui bam thng xuyen (than th bo e tho, Tam
nh minh knh ai, Thi thi thng phat thc,
Vat x nha tran ai). Khi ay Hue Nang trong nha
bep nghe noi ti bai th, ngai lien nh mot c s
vieng chua viet bai hoa lai rang: Bo e bon vo
tho, Minh canh diec phi ai, Bon lai vo nhat vat,
Ha x nha tran ai. Sau khi nghe hai bai ke tren
cua Than Tu va Hue Nang th Ngu to Hoang
Nhan nhan ra ngay nhng cau th cua Hue Nang
co kien giai thien sau sac hn cua Than Tu va
quyet nh Hue Nang lam ngi ke v to, nhng e
s Than Tu ganh ghet nen ang em Ngai a trau
truyen y bat cho Hue Nang lam Luc To. Ngu to
Hoang Nhan a thuc duc Hue Nang xuoi Nam
lanh nan va Hue Nang a vang li thay lan tranh.
Nh vay Hue Nang tr thanh phap t chnh thc
cua Ngu To Hoang Nhan. Mi lam nam sau, khi
ong van cha bao gi c phong lam s, en tu
vien Phap Tam Quang Chau, ni dien ra cuoc
2175
tranh luan ve phn ong hay gio ong. Sau khi
biet c s viec, th phap s Ying-Tsung a noi
vi Hue Nang rang: Hi ngi anh em the tuc
kia, chac chan ngi khong phai la mot ke bnh
thng. T lau ta a nghe noi tam ca sa Hoang
Mai a bay ve phng Nam. Co phai la ngi
khong? Sau o Hue Nang cho biet chnh ong la
ngi ke v ngu to Hoang Nhan. Thay Ying Tsung
lien th phat cho Hue Nang va phong chc Ngai
lam thay cua mnh. Sau o Luc to bat au tu
vien Phap Tam, roi Bao Lam Tao Khe. Hue
Nang va Thien phai cua ngai chu trng on ngo,
bac bo triet e viec ch hoc hieu kinh ien mot
cach sach v. Dong thien nay van con ton tai cho
en hom nay. Trong khi phng Bac th Than
Tu van tiep tuc thach thc ve ngoi v to, va t coi
mnh la ngi sang lap ra dong Thien Bac
Tong, la dong thien nhan manh ve tiem ngo.
Trong khi ngi ta van xem Hue Nang la Luc To,
va cung la ngi sang lap ra dong thien Nam
Tong, tc dong thien on ngo. Chang bao lau
sau o th dong thien Bac Tong tan lui, nhng
dong thien Nam Tong tr thanh dong thien co
u the, ma mai en hom nay rat nhieu dong thien
t Trung Quoc, Nhat Ban, ai Han va Viet Nam,
thien nay. Sau khi Hue Nang vien tch, chc v to
cung cham dt, v Ngai khong ch nh ngi nao
ke v.
Hui-Qing-Ba-Jiao: Hue Thanh Ba Tieu Thien
SZen master Hui-Qing-Ba-JiaoZen master
Hui-Qing-Ba-Jiao came from Korea, was a
disciple of Kuang-Yong-Nan-TaThien S Hue
Thanh, goc ngi ai Han, la e t cua Thien S
Quang Dung Nam Thap.
* Zen master Hui-Qing-Ba-Jiao entered hall
and held up his staff and said to the monks:
If you have a staff, I give you a staff. If you
dont have a staff, then I take it away from
you. Then, using his staff for support, he got
down and left the hallS thng ng cam
gay a len bao chung: Cac ong co cay gay
th ta cho cac ong cay gay, cac ong khong co
cay gay th ta cp cay gay cac ong. S
chong gay ng, roi bc xuong toa.
* A monk asked Hui-Qing: What is banana
juice? (Ba-Jiao translates as banana). Ba-
Jiao said: Winter warm, summer cool. A
 2176

monk asked: What is the blown feather Thien Thai (neu tnh t ngai Long Tho). Hue T
sword? Hui-Qing-Ba-Jiao said: Come c thay la Hue Van day do tan tnh. Khi ong
forward three steps. The monk said: What mang benh, ong nhan rang benh phat khi t tao
for? Hui-Qing-Ba-Jiao said: Go back three tac, roi th tao tac phat khi t tam va khong co
steps.Co v Tang hoi: The nao la nc thc tai khach quan. Neu theo dau en coi nguon
Ba Tieu (cay chuoi)? S ap: Mua ong cua no trong tam, ta khong the nam gi tao tac
am mua ha mat. Tang hoi: The nao la kiem c, va than cua chung ta nh bong may co ac
thoi long (kiem ben thoi si long qua lien tnh rieng biet nhng khong co thc tai tnh. Nhan
t)? S tien ba bc. The nao la Hoa thc nh the, ong lien at c thanh tnh trong
Thng mot cau v ngi? S ap: Ch e Xa tam. Nam 544 ong an c tren nui ai To Quang
Le chang hoi. Chau, ni ay ong giang day hang tram o e.
* A monk asked: Isnt it that when a thief Hui-Wen: Hue VanThe founder of the Tien-
comes you must beat him, when a guest Tai School in China is Hui-Wen (550-577) who
comes you must greet him? So what do you seems to have been a great scholar and a leader
do when a thief and guest both arrive? Hui- of many hundreds of students. When he
Qing-Ba-Jiao said: In the room there are a discovered a verse on the Middel Path in the
pair of worn-out grass sandals."The monk Madhyamika Sastra and an annotation concerning
said: If the sandals are worn-out, do they the word insight in the Mahaprajnaparamita
have any use or not?" Hui-Qing-Ba-Jiao said: Sastra both by Nagarjuna, he at once awoke to the
If you use them, then wherever you go, truth. The verse runs as follows:
before you unlucky, behind you What is produced by causes,
misfortune.Co v Tang hoi: Giac en can That, I say, is identical with Void.
anh, khach en can xem, cht gap khach It is also identical with mere name.
giac ong thi en th lam sao?S bao: It is again the purport of the Middle Path.
Trong that co mot oi giay co rach. V This would make the causal origination (Pratitya-
Tang noi: Ch nh oi giay co rach lai kham samutpada) a synonym of Void (Sunyata) and
tho dung chang? S noi: Ong neu em i, the temporary name of the Middel Path. The triple
trc hung sau chang kiet. truth of the Tien-Tai School originates here.
* A monk asked: Without asking about Hui-Wen further found in the
principles or points of discussion, I invite the Mahaprajnaparamita a sentence concerning the
master to point directly at the original face. knowledge of the species of the path of teaching,
Hui-Qing-Ba-Jiao sat upright, silentlyCo v the knowledge of all that exists, and the
Tang hoi: Chang hoi hai au ba co, thnh knowledge of the species of all that exists. By the
thay ch thang ban lai dien muc. S ngoi knowledge of the species of the path, the
thang lang thinh. knowledge of all that exists is obtained. By this,
Hui-Ssu: Hue THui-Ssu (514-577), the third the knowledge of the species of all that exists is
patriarch of the Tien-Tai school (if counted from attained. By this last, the residue of human desire
Nagarjuna). Hui-Ssu received careful training is cut off. In annotating the above passage,
from his teacher, Hui-Wen. When he became ill, Nagarjuna says: All the aspects of knowledge
he realized that ilness originates from action now in question are obtained at the same time.
which, in turn, originates from the mind and has But in order to promote the understanding of the
no objective reality. If we trace to its source in the perfection of wisdom (parjnaparamita), they are
mind, action cannot be seized and our body is like propounded distinctly one after another. Reading
the shadow of cloud which has specific character this annotation, Hui-Wen at once understood the
but no reality. He thus acquired purity of his mind. meaning. The knowledge of the species of the
In 554, he returned to Mount Tasu in Kuang- path is the knowledge of the path or teaching that
Chou, where he taught many hundred pupils illumines the world of distinction and mere name.
Ton gia Nam Nhac Hue T, v to th ba cua tong The knowledge of all that exists is that of non-
 2177

existence (sunyata) and reveals the world of non- dung soi sang trung ao khong nghieng ve hu
distinction and equality, while the knowledge of hay vo, sai biet hay vo sai biet. The la chng ngo
the species of all that exists is the knowledge of ba tr tue cua tong phai nay c at en.
the middle view that illumines the Middle Path Hui-Yuan (334-416): Zendo (jap)Hue Vien
which inclines neither to existence nor to non- The Great Master Hui-Yuan, the first Patriarch of
existence and neither to distinction nor to non- Chinese Pureland Buddhism, his familys name
distinction. Thus the threefold knowledge of this Co, originated in the Lau Phien village, Nhan
school is obtained: Hue Van c xem la Thuy Mon district, Shan-Tsi province. He was born
To cua tong Thien Thai Trung Quoc, ong tng while Emperor Wu-Ti of the Chin Dynasty. This
la mot hoc gia v ai va la mot lanh tu cua hang period in Chinese history is often referred as
tram hoc chung. Khi ong kham pha ra mot bai Five barbarians. Despite the country being in a
tung ke ve Trung ao trong Trung Quan Luan va state of chaos, the ideas and teachings left behind
mot li bnh chu lien quan en ch tr trong ai by previous sages had been around for a long
Tr o Luan cua Ngai Long Tho, ong lien giac time. Therefore, from childhood, the Great Master
ngo. Bai ke ay nh sau: was immersed in a life of virtues and ethics. At
Chung duyen s sinh phap the age of thirteen, his parents sent him to school.
Nga thuyet tc th khong Soon after, he completely mastered subject
Diec vi th gia danh matters in Confucianism, Taoism, Chuang-Tzu, as
Diec th Trung ao ngha. well as Legalism. When he was twenty-one years
(Nhng g khi len do cac duyen old, he felt his knowledge did not provide answers
Ta goi chung tc th khong to the matter of life and death and the cycle of
Va cung la gia danh rebirths which he often thought and pondered.
Lai cung la y ngha cua Trung ao). Therefore, he and some other Taoist cultivators
ieu nay se khien cho duyen khi ong ngha vi considered traveling abroad to learn from
Khong va la mot danh goi tam thi cua Trung different spiritual teachers. However, during that
ao Tam e (ba chan ly) cua Thien Thai tong time, the Thach Ho Rebellion had begun; thus,
(see Tam e Vien Dung). Hue Van lai con tm the roads were blocked and their wish went
thay trong ai Tr o Luan mot oan noi ve nhan unfulfilled. Not long thereafter, a well-known
thc nhng chung loai cua ao ly hay ao chung great master named Dharma Master Tao-An,
tr, nhan thc ve van s hu hay nhat thiet tr va living at Hang Sn Mountain, assembling
nhan thc ve cac chung loai cua tat ca van s hu Buddhist monks and lay people including royal
hay nhat thiet chung tr. Do ao chung tr ma magistrates and the educated, teaching and
chng c nhat thiet tr. Roi nh tr nay ma at elucidating sutras ordained. Hearing and admiring
c nhat thiet chung tr. Va do tr nay, qua trnh this Great Masters virtues, he found his way
ngng tre cua tham ai b cat t. Khi chu thch ve there to learn and eventually became a disciple.
oan van tren ay, Long Tho noi: Tat ca nhng After hearing Dharma Master tao-An expound the
kha canh cua tr tue ban ay eu c chng Maha-Prajna Sutra, he fully penetrated the
ngo ngay cung mot luc. Nhng e tang tien s ly teachings and was awakened. From that time on,
giai ve tr tue vien man hay Bat Nha Ba La Mat, day and night he diligently chanted and read
chung c tran thuat rieng re theo th t. oc sutras, pondering their deep and hidden meanings
chu thch nay, Hue Van hoi ngay y ngha. Nhan as well as practicing the Dharma teachings.
thc ve cac chung loai cua ao ly la nhan thc ve Master Tao-An was aware of this, so he praised
ao ly hay ao chung tr soi sang the gii cua sai Hui-Yuan that in the future, when the Buddha
biet va gia danh. Nhan thc ve van s hu hay Dharma is spread widely in China, Hui-Yuan
nhat thiet tr la nhan thc ve phi hu va kham pha would be the best person. He is considered by the
the gii vo sai biet va bnh ang, trong khi nhan Chinese Pure Land to be its first patriarch. In 402
thc ve cac chung loai cua van s hu hay nhat he gathered a group 123 followers in front of an
thiet chung tr la nhan thc cua quan iem trung image of Amitabha Buddha, and they all vowed to
 2178

be reborn in Amitabhas Pure Land of Sukhavati. hoc thuyet s ac khong the giai quyet c van
The group was named the White Lotus Society, e sinh t luan hoi ma ngai van hang thao thc,
and it was conceived as a mutual help society, nen ngai cung vi mot so an s du phng tm
with the idea that those who succeeded in being ao, nh luc ay co nan Thach Ho nen giao
reborn in the Pure Land would work to bring the thong tr ngai va ch nguyen cua ngai khong
others there. According to the Chinese Buddhist thanh. Khong lau sau o, mot bac danh tang ao
legends, when founding the White Lotus cao c trong ten la ao An Phap S tai nui Hang
Congregation, great master Hui-Yuan gathered Sn, van tap Tang chung, giang day kinh ien,
more than 3,000 Buddhists. Among them, 123 cac hang ao tuc, vua quan eu hng ve. Ngai
were honored as the Virtuous. Additionally, 18 nghe danh men c ben tm en quy-y tu tap. Sau
were considered as the Highest Virtues. They khi nghe ao An Phap S giang kinh Bat Nha,
were often referred as ong Lam Temples ngai c thong suot, to ngo. T o ngai chuyen
Eighteen Greatly Virtuous Beings. Great Master tam sm hom oc tung suy ngh ngha ly va tu
Hui-Yuan resided in Mt. Lu for more than 30 tap. ao An Phap S thay biet nen khen ngi ve
years. He died at the age of 83. After his death, sau Phat phap c lu thong ni ong o au
Emperor An-Wu-Ti honored the great master with cung nh ni Hue Vien. Ong c xem nh la s
the title The Venerable Mount Lu Great to Tnh o cua Trung Hoa. Vao nam 402 ong
Gentleman Hong Lo Headmaster of White Lotus. nhom hop 123 o e ng trc tng Phat ma
Although the great master concentrated his energy the nguyen vang sanh Tay Phng Cc Lac.
into propagating Pureland Buddhism, he still Nhom nay c at ten la Bach Lien Xa. Theo
devoted some of his time to other Dharma Doors. truyen thuyet Tnh o Trung Hoa, th khi thanh
These texts include: lap Bach Lien Xa, ai S Hue Vien a quy tu
1) Great Wisdom, 20 volumes. hn 3000 v, trong o co 123 v c ton la Hien,
2) Dharma Nature Commentary. trong 123 bac Hien nay co 18 bac Thng Thu,
3) Buddhist Masters Do Not Have to Honor c goi la ong Lam Thap Bat ai Hien. S tru
Loyalty. tai Lo Sn tren 30 nam va th tch nam 83 tuoi.
4) The Meanings of Mahayana Buddhism. Vua An Vo e i nha Tan sac phong ngai la
5) The Triple Jewels Commentary. Lo Sn Ton Gia, Hong Lo ai Khanh, Bach
6) Minh Bao ng Commentary. Lien Xa Chu. Tuy xien dng Tnh o, nhng
7) Ordained Buddhist Do Not Have To Honor ai S cung van lu tam en cac phap mon khac,
Royalty. viet nhieu bai ta kinh, luan cung hoan thanh
8) Bien Tam Thc Commentary. c mot so tac pham nh sau:
9) Phat Anh Tan Commentary. 1) ai Tr Luan Yeu Lc gom 20 quyen.
10) Du Lo Sn Poetry. 2) Phap Tanh Luan.
11) Brief Records of Lo Sn. 3) Sa Mon Bat Knh Vng Gia Luan.
12) Du Sn Records. 4) ai Tha Ngha Chng gom ba quyen.
Hue Vien ai S, s To cua Tnh o Tong Trung 5) Thch Tam Bao Luan.
Quoc, ngai ho Co, nguyen quan thuoc x Lau 6) Minh Bao ng Luan.
Phien, quan Nhan Mon, tnh Sn Tay. Ngai sanh 7) Sa Mon an Phuc Luan.
ra vao i vua Vu e nha Tan. Thi nay Trung 8) Bien Tam Thc Luan.
Quoc goi la thi Ngu Ho. Mac dau song trong 9) Phat Anh Tan.
canh loan lac nhieu nhng, nhng cac t tng 10) Du Lo Sn Thi.
va hoc thuyet cua ch Thanh Hien lan rong a t 11) Lo Sn Lc Ky.
lau, nen ngay t thu au th ngai a tham nhuan 12) Du Sn Ky.
nep song thuan phong ao c. Nam 13 tuoi ngai ** For more information, please see Eighteen
c song than cho i hoc. Khong bao lau sau, highest virtues among 123 high virtues of the
ngai a lau thong Nho, Lao, Trang, cung Bach White Lotus Congregation.
Gia Chu T. Nam 21 tuoi, ngai cam thay nhng
 2179

Hui-Yuans twelve texts: Thap Nh Trc Tac is Buddha. A monk asked again, Does mind
Cua ai S Hue Vien (12 trc tac cua ngai Hue have defilements? The National Teacher
Vien)See Hui-Yuan. said, Defilements, by their own nature, drop
Hui-Zhung: Hue Trung Thien SNan-Yang- off. A monk continued to ask, Do you mean
Hui-ChungNam Dng Hue TrungNan- that we shouldnt cut them off? The National
Yang-Hui-Zhung was born in 675 A.D., often Teacher said, Cutting off defilements is
referred to as National Teacher, was an eminent called the second vehicle. When defilement
student of the Sixth Patriarch, Hui-Neng. He came do not arise, that is called great nirvana.
from an ancient city named Chou-Ji. As a boy, he Mot hom co mot v s hoi Hue Trung, The
entered monastic life, first studying under a nao la Phat? S ap, Tam tc Phat. V s
Vinaya master. From the time he received lai hoi, Tam co phien nao chang? Quoc S
Dharma transmission from the Sixth Patriarch Hui tra li, Tanh phien nao t la. V s tiep tuc
Neng, he remained in Dang-Zi Valley on Bai-Ya hoi, Nh vay chung ta khong can oan la
Mountain in Nan-Yang, not leaving there for forty phien nao hay sao? Quoc S tra li, oan
years. His reputation spread to the emperor in the phien nao tc goi nh tha. Phien nao khong
capital city. In the second year of Shang-Yuan sanh goi la ai Niet Ban.
era, the emperor Su-Zong, dispatched an envoy to * Another monk asked, How does one sit in
invite him to the Imperial Capital and there he meditation and observe purity? The National
taught Dharma for three Tang emperors, thus Teacher said, There being neither pollution
earning the title National Teacher. At that time, nor purity, why do you need to assume a
a famous Indian monk named Big Ears posture of observing purity.Mot v s khac
Tripitaka came from the west to stay at the hoi, Ngoi thien quan tnh lam g? Quoc S
capital city. He climed to have telepathic powers. ap, Chang cau chang tnh au can khi tam
The emperor Su-Zong called on the National quan tng tnh.
Teacher to test this monk. When Tripitaka saw * Another monk asked, When a Zen master
the National Teacher, he bowed and stood in obsrves that everything in the ten directions is
deference to his rightDong Thien th bay tai empty, is that the dharmakaya? The National
Trung Hoa (th hai sau Luc To Hue Nang). Ong Teacher said, Viewpoints attained with the
sanh nam 675 sau Tay Lch, thng c goi bang thinking mind are upside down. A monk
Quoc S, la mot e t noi bac cua Luc To Hue asked, Aside from mind is Buddha, are there
Nang. Que ong tai mot thanh pho ma ngay xa any other practices that can be undertaken?
ten la Chau K. S xuat gia t thu nho, ban au The National Teacher said, All of the
theo hoc vi mot luat s. Sau khi c tam an ni ancient sages possessed the two grand
Luc To Hue Nang, s ve coc ang T tren nui attributes, but does this allow them to dispel
Bach Nhai tai Nam Dng, va tu hanh ay trong cause and effect? He then continued, The
suot bon mi nam cha tng xuong nui. ao answers I have just given you cannot be
hanh cua s c dan chung on ai en tai nha exhausted in an incalculable eon. Saying
vua. Nam Thng Nguyen th hai i ng, vua more would be far from the Way. Thus it is
Tuc Tong sai s gia en trieu thnh ong ve kinh, said that when the Dharma is spoken with an
va tai ay ong a day Phat phap cho ba trieu vua intention of gaining, then it is just like a
ng, nen c danh hieu la Quoc S. Vao thi barking fox. When the Dharma is spoken
o co mot v s An o en t Thien Truc ten la: without the intention of gaining, then it is like
ai Nh Tam Tang, t noi co hue nhan va tha a lions roar.Mot v s khac lai hoi,
tam thong. Vua muon trac nghiem nen mi ong Thien s thay mi phng h khong la
en ra mat Quoc S. ai Nh Tam Tang va thay phap than chang? Quoc S ap, Lay tam
Quoc S lien le bai va ng hau ben phai. tng nhan, o la thay ien ao. V s lai
* One day a monk asked him, What is hoi, Tam tc la Phat, lai can tu van hanh
Buddha? The National Teacher said, Mind chang? Quoc S ap, Ch Thanh eu u
 2180

hai th trang nghiem (phc hue), nhng co tieng nhat cua Hue Trung la Ba lan Quoc S
tranh khoi nhan qua au. oan Quoc S noi goi cua Vo Mon Quan 17. Ba lan Quoc S
tiep, Nay toi ap nhng cau hoi cua ong goi ay t cua mnh va ba lan ngi nay ap
cung kiep cung khong het, noi cang nhieu lai. Quoc s noi: Cho en bay gi ta ngh
cang xa ao. Cho nen noi: Thuyet phap co s rang chnh ta quay lng lai pha con. Bay gi
ac, ay la da can keu; thuyet phap khong s ta mi biet rang chnh con quay lng lai pha
ac, ay goi s t hong. ta.
* The National Teacher always taught, Those * He died in 775 A.D.S th tch nam 775 sau
who study Zen should venerate the words of Tay Lch.
Buddha. There is but one vehicle for attaining Hujikan (skt): Ho Thc KienAn ancient
Buddhahood, and that is to understand the kingdom south-west of BalkhMot vng quoc
great principle that is to connect with the co nam ve pha tay nam cua Balkh.
source of mind. If you havent become clear Human (a&n): Manusya (skt)Nhan loai(a)
about the great principle then you havent Thuoc ve con ngiSee Seven states of sentient
embodied the teaching, and you are like a beings.
lion cub whose body is still irritated by fleas.
Human affection: An aiGrace and love,
And if you become a teacher of others, even
which is one of the causes of rebirthS luyen ai
attaining some worldly renown and fortune,
cua con ngi, mot trong nhng nhan chnh cua s
but you are still spreading falsehoods, what
tai sanh.
good does that you do or anyone else? A
Human-beings: Manusya-gati (skt)Con
skilled axe-man (carpenter) does not harm
ngiNhan Loai.
himself with the axe head. What is inside the
1) The state of human-beings, our earth, place
incense burner cant be carried by a
where those who keep the basic five precepts
donkey.Quoc S thng day chung,
are rebornNhan ao hay canh gii cua con
Ngi hoc thien tong nen theo li Phat, lay
ngi, hay the gii cua chung ta, ni ma
nhat tha lieu ngha khe hp vi nguon tam
nhng chung sanh nao tho tr ngu gii se
cua mnh, kinh khong lieu ngha chang nen
c tai sanh vao (coi nay chung sanh kho
phoi hp. Nh bon trung trong than s t, khi
vui lan lon, tuy nhien, thng b canh kho s
v ngi lam thay, neu dnh mac danh li ben
thieu thon, oi khat, lanh nong, s set, van
bay ieu d oan, the la mnh va ngi co li
van. Ben canh o lai phai b nhng lo au s
ch g? Nh ngi th moc gioi, bua ru khong
set ve sanh, lao, benh, t, chia ly, thng
t tay ho. Sc con voi ln ch, con la
ghet. Kho th co tam kho nh kho kho, hoai
khong the kham c.
kho, hanh kho; hoac ngu kho nh sanh kho,
* Hui-Zhong-Nan-Yang appears in example 17
gia kho, benh kho, chet kho, kho v pham cac
of the Wu-Men-Kuan, and in examples 18, 69
toi ma b troi buoc; hoac bat kho nh sanh,
and 99 of the Pi-Yen-LuHue Trung Nam
gia, benh, chet, ai biet ly, oan tang hoi, cau
Dng c nhac ti trong th du th 17 cua
bat ac, ngu am thanh suy. Tuy cung co
Vo Mon Quan, cung nh trong cac th du 18,
nhng niem vui, nhng ay ch la niem vui
69 va 99 cua Bch Nham Luc.
tam b, vui e ch buon ch kho. Chung sanh
* One of the most famous koans in which
sanh vao coi ngi, ma lai gap c Phat
National Teacher appears is The National
phap th theo li Phat day la mot ai hanh, v
Teacher called three times. (Wu-Men-Kuan
ay la c hoi ngan nam mot thu cho cuoc tu
17): Three times the National Teacher called
giai thoat).
his monastic servant and three times the
2) Today there is ceaseless work going on in all
servant answered. The National Teacher said,
directions to improve the world. Scientists are
Until now I thought I was turning my back on
pursuing their methods and experiments with
you. But its really you who are turning your
undiminished vigor and determination.
back on me.Mot trong nhng cong an noi
Modern discoveries and methods of
 2181

communication and contact have produced theo quan iem cua ao Phat, ang phai chu
startling results. All these improvements, rat nhieu bien oi tren moi lanh vc cua no,
though they have their advantages and va rang khong ai co kha nang lam cho no het
rewards, are entirely material and external. kho. Cuoc song cua chung ta vo cung bi quan
Within this conflux of mind and body of man, vi tuoi gia, bao phu vi s chet, gan bo vi
however, there are unexplored marvels to vo thng. o la nhng tnh chat co hu cua
occpy men of science for many years. Really, cuoc song, cung nh mau xanh la tnh chat co
the world, which the scientists are trying to hu cua cay vay. Nhng phep mau va sc
improve, is, according to the ideas of manh cua khoa hoc du toan hao en au
Buddhism, subject to so much change at all cung khong the thay oi c tnh chat co
points on its circumference and radii, that it is hu nay. S huy hoang va bat t cua nhng
not capable of being made sorrowfree. Our tia nang vnh hang ang ch, ch nhng ai co
life is so dark with aging, so smothered with the dung anh sang cua tr tue va gii hanh e
death, so bound with change, and these chieu sang va gi gn ao lo ma ho phai vt
qualities are so inherent in it, even as qua con ng ham tam toi, bat hanh cua
greenness is to grass, and bitterness to cuoc i. Con ngi cua the gian ngay nay
quinine, that not all the magic and power of han a nhan ra ban chat bien oi vo thng
science can ever transform it. The immortal cua cuoc song. Mac du thay c nh vay, ho
splendor of an eternal sunlight awaits only van khong ghi nh trong tam va ng x vi
those who can use the light of understanding s sang suot, vo t. S oi thay, vo thng
and the culture of conduct to illuminate and luc nao cung nhac nh con ngi va lam cho
guard their path through lifes tunnel of ho kho au, nhng ho van theo uoi cai s
darkness and dismay. The people of the world nghiep ien ro cua mnh va tiep tuc lan troi
today mark the changing nature of life. trong vong sanh t luan hoi, e b giang xe
Although they see it, they do not keep it in gia nhng cn gio oc cua kho au phien
mind and act with dispassionate discernment. nao.
Though change again and again speaks to Human bhava: Nhan HuS hien hu cua
them and makes them unhappy, they pursue con ngiHuman existence.
their mad career of whirling round the wheel Human birth is difficult: Sanh lam ngi la
of existence and are twisted and torn between kho.
the spokes of agonyNgay nay con ngi
Human body: Nhan thanNhan the.
ang lam viec khong ngng tren moi phng
Human body is not real: Than xac khong that.
dien nham cai thien the gian. Cac nha khoa
hoc ang theo uoi nhng cong trnh nghien Human centrality: Lay con ngi lam trung
cu va th nghiem cua ho vi s quyet tam va tam.
long nhiet thanh khong met moi. Nhng Human desire: Nhan duc.
kham pha hien ai va cac phng tien truyen Human determination: S quyet nh cua con
thong lien lac a tao nhng ket qua ang ngi.
kinh ngac. Tat ca nhng s cai thien nay, du Human determination can overcome
co nhng li ch cua no va ang tran trong, destiny: Nhan nh Thang ThienHowever,
nhng van hoan toan thuoc ve lanh vc vat according to Buddhist teachings, there is no so-
chat va nam ben ngoai. Trong cai hp the called destiny besides the law of cause and
cua than va tam cua con ngi con co nhng effectNhan nh thang Thien (long ngi a
ieu ky dieu cha tng c tham do, ma du quyet nh th thang ca y tri). Tuy nhien, theo
cho cac nha khoa hoc co bo ra hang nhieu giao ly nha Phat, khong co cai goi la y tri
nam nghien cu cung cha chac a thay ngoai luat nhan qua thoi.
c. That tnh ma noi, cai the gian ma cac Human dignity: Nhan pham.
nha khoa hoc ang co gang cai thien nay,
Human divine: Than nhan.

Human existence: Nhan hu (s hien hu cua Human imagination: Oc tng tng cua con
con ngi).
Human eye: Mamsacaksu (skt)Mat tran
Nhuc NhanPham NhanPhysical eyeThe
flesh eye, or eye of the bodyLimited vision
The physical eye or eye of flesh (human eye), one
of the five kinds of eyeMat tht hay mat cua
pham phu (tht cua nhuc than, co tam nhn gii
han), mot trong ngu nhanSee Five kinds of
eyes or vision.
Human flesh: Nhan Mang Sa (da tht)Human
mamsa.
Human frailty: S yeu uoi cua con ngi.
Human-gati: Nhan ThuManHuman stage of
the six gati or states of existence. The sentient
thinking being in the desire-realm, one of the five
vehicles (the world of men). Human being must
keep five commandments to ensure rebirth in the
world of menNeo cua chung sanh con ngi,
mot trong sau neo (luc ao). Mot trong ngu tha
(Thien, Nhan, A tu la, Nga quy, a nguc). Con
ngi phai tr ngu gii e c bao am sanh tr khong biet ro cai ban tanh cua cac ngon t, nen
lai coi ngi.
Human generation: The.
1) A human generation (a period of thirty years):
Mot the he (30 nam).
2) In BuddhismTrong Phat giao:
a) In Buddhism, it means the world: Trong Phat
giao co ngha la the gii.
b) A period of time ever flowing: Mot khoang
thi gian troi qua.
c) The world, worldly or earthly, the world is
that which is to be destroyed; it is sunk in the
round of mortality, or transmigration; and
conceals, or is a veil over reality: The tuc la
th co the b pha huy hoai diet, hay chm sau
trong luan hoi sanh t, che mat chan ly.
Human-genii: Nhan Tien.
1) Immortal among men: Con ngi a at c
kha nang bat tHumans who have attained
the powers of immortals.
2) The Buddha: Phat.
3) Name for Bimbisara in one of his
reincarnations: Ten cua vua Bnh Sa Vng
trong mot kiep tai sanh.
Human harmony: Nhan hoa.
Human heart: Nhan tam.
2182
ngi.
Human immortals: Nhan tienSee Five kinds
of immortals.
Human language: Ngon ng the gianNgon
TNg Ngon Van TIn Buddhim, human
languages include teaching, recitation, and stories,
etc. In the Lankavatara Sutra, the Buddha taught:
It is owing to his not perfectly understanding the
nature of words that he regards them as identical
with the sense. The Buddha emphasized the
inner attainment of the truth, not the teaching
realized by all the Tathagatas of the past, present,
and future. The realm of the Tathagatagarbha
which is the Alayavijnana belongs to those
Bodhisattva-Mahasattvas who follow the course
of truth and not to those philosophers who cling to
the letter, learning, and mere discourseTrong
Phat giao, ng ngon van t bao gom giao ly, s
tung oc va chuyen ke, van van. Trong Kinh
Lang Gia, c Phat day: Chnh do con ngi
ngi ta xem ngon t la ong nhat vi y ngha.
c Phat nhan manh vao s at t noi cai chan ly
ma het thay cac c Nh Lai trong qua kh, hien
tai va v lai the chng, ch khong phai la ng
ngon van t. Canh gii cua Nh Lai tang von la A
Lai Da Thc th thuoc ve ch Bo Tat Ma Ha Tat
theo uoi chan ly ch khong thuoc cac triet gia
chap vao van t, hoc hanh va suy dien suong.
Human life: Nhan sinhNhan the (kiep con
ngi)Life of a human being.
(I) An overview of Human LifeTong quan
ve Nhan Sinh: The Eastern ancient said:
Man is the most sacred and superior being,
however, to Buddhism, any living beings life
is precious and of the same value. That is to
say no beings life is more precious than the
others. According to the Upasaka Sutra,
Buddhism agrees that in all living beings,
man is endowed with all necessary faculties,
intelligence. Buddhism also agrees that
conditions of human beings are not too
miserable as those beings in the hell or the
hungry ghosts. To Buddhism, human life is
difficult to obtain. If we are born as human
beings with many qualities, difficult to attain.
We should try to make our lives meaningful
 2183
ones. Besides, human beings have
intelligence. This precious quality enables us
to investigate the true meaning of life and to
practice the path to enlightenment. Devout
Buddhists should always remember that what
rebirth we will take depends on our present
actions and habits. Thus, our purpose in this
very life is to attain liberation or
enlightenment, either becoming liberated
from cyclic existence (Arhats), or becoming
fully enlightened Buddhas. Most of all, we
should be able to take advantage of our
precious human lives to live to the fullest,
moment by moment. To achieve this, we must
be mindful of each moment, not being in the
here-and-now when we act. According to
Buddhist point of view, we have precious
human lives, endowed with many qualities to
attain. Because of this, we can make our lives
highly meaningful. We often take our lives
for granted and dwell on the things that arent
going the way we would like them to.
Thinking this way is unrealistic and makes us
depressed. However, if we think about the
qualities we do have and everything that is
going well, well have a different and more
joyful perspective on life. One of our greatest
endowments is our human intelligence. This
precious quality enables us to investigate the
meaning of life and to practice to advance on
the path to enlightenment. If all of our senses,
eyes, ears, mental... are intact, we are able to
hear the Dharma, read books on it, and think
about its meaning. Were so lucky to be born
in an historical era when the Buddha has
appeared and taught the Dharma. These
teachings have been transmitted in a pure
from teacher to student in lineages steming
back to the Buddha. We have the opportunity
to have qualified spiritual masters who can
teach us, and there are communities of
ordained people and Dharma friends who
share our interest and encourage us on the
path. Those of us who are fortunate to live in
countries that cherish religious freedom
arent restricted from learning and practicing
the path. In addition, most of us dont live in
desperate poverty and thus have enough food,
clothing and shelter to engage in spiritual
practice without worrying about basic
material needs. Our minds arent heavily
obscured with wrong views and we are
interested in self-development. We have the
potential to do great things with our present
opportunity. But to appreciate this, we must
develop a long-term vision for our cultivation
because our present lives are only a short
one. Devout Buddhists should always
remember that our mindstreams dont cease
when our physical bodies die. Our minds are
formless entities, but when they leave our
present bodies at the time of death, they will
be reborn in other bodies. What rebirth well
take depends on our present actions.
Therefore, one purpose of our lives can be to
prepare for death and future lives. In that
way, we can die peacefully, knowing our
minds will be propelled towards good
rebirths. The other way that we can utilize our
lives is to attain liberation or enlightenment.
We can become arhats, beings liberated from
cyclic existence, or we can go on to become
fully enlightened Buddhas, able to benefit
others most effectively. Attaining liberation,
our minds will be completely cleansed of all
disturbing attitudes. Thus well never become
angry, jealous or proud again. We no longer
feel guilty, anxious or depressed, and all our
bad habits will be gone. In addition, if we
aspire to attain enlightenment for the benefit
of everyone, well have spontaneous
affection for all beings, and will know the
most appropriate ways to help them. Also
another way to take advantage of our
precious human lives is to live life to the
fullest, moment by moment. There are
several ways to do this. One is to be mindful
of each moment, being in the here-and-now
as we act. When we eat, we can concentrate
on eating, noting the taste and texture of the
food. When we walk, we concentrate on the
movements involved in walking, without
letting our minds wander to any other
thoughts. When we go upstairs, we can think,
may I lead all beings to fortunate rebirths,
liberation and enlightenment. While washing

dishes or clothes, we think, may I help all
beings cleanse their minds of disturbing
attitudes and obscurations. When we hand
something to another person, we think, May
I be able to satisfy the needs of all beings.
We can creatively transform each action by
generating the wish to bring happiness to
othersCo nhan ong phng co day:
Nhan van vat toi linh, tuy nhien, oi vi
Phat giao, bat c sinh mang nao cung eu
quy va co gia tr nh nhau. Ngha la khong
sinh mang nao quy hn sinh mang nao. Theo
kinh u Ba Tac, Phat giao ong y trong moi
loai th con ngi co c cac can va tr tue ta nh mat, tai, mui, li, than, y, van van
can thiet. Phat giao cung ong y rang ieu
kien cua con ngi khong qua cc kho nh
nhng chung sanh a nguc hay nga quy.
Vi Phat giao, sanh ra lam ngi la chuyen
kho. Neu chung ta sanh ra lam ngi, vi
nhieu pham chat cao ep, kho co trong i.
V vay chung ta phai co gang lam cho kiep
song nay tr nen co y ngha hn. Ngoai ra,
con ngi co tr thong minh. Pham chat quy
bau nay giup chung ta co the tm hieu c y
ngha ch thc cua cuoc song va tu tap giac
ngo. Phat t thuan thanh nen luon nh rang
kiep song ke tiep cua chung ta nh the nao la
tuy vao nhng hanh ong va nhng thoi quen
ma chung ta thanh lap trong hien tai. V vay
muc ch cua chung ta ngay trong kiep nay
hoac la giai thoat khoi luan hoi sanh t, hoac
la tr thanh mot bac chanh ang chanh giac.
Va hn het, la chung ta bien cuoc song quy
bau nay thanh mot i song vien man nhat
trong tng phut tng giay. Muon c nh
vay, khi lam viec g mnh phai y thc c
mnh ang lam viec ay, ch khong vong
ong. Theo quan iem Phat giao, chung ta
ang co kiep song cua con ngi vi nhieu
pham chat cao ep kho co trong i. V vay
ma chung ta nen lam cho kiep song nay co y
ngha hn. Thong thng chung ta c ngh
rang kiep con ngi ma mnh ang co la
chuyen ng nhien va v vay ma chung ta
hay vng van nu keo nhng cai ma chung
ta a thch va sap xep mong cau cho c
theo y mnh, trong khi s viec van hanh bien
chuyen theo quy luat rieng cua chung. Suy
2184
ngh nh vay la khong thc te va khien chung
ta phai phien muon. Tuy nhien, neu chung ta
y thc rang chung ta ang co nhng pham
chat cao quy va y thc rang moi viec trong
cuoc song cua chung ta ang dien ra mot
cach tot ep th chung ta se co mot cai nhn
tch cc va mot cuoc song an vui hn. Mot
trong nhng pham chat cao quy ma chung ta
ang co la tr thong minh cua con ngi.
Pham chat quy bau nay khien chung ta co the
hieu c y ngha ch thc cua cuoc song va
cho phep chung ta tien tu tren ng i en
giac ngo. Neu tat ca cac giac quan cua chung
con nguyen ven th chung ta co the nghe
chanh phap, oc sach ve chanh phap va suy
t theo chanh phap. Chung ta that may man
c sanh ra trong thi ai lch s ma c
Phat a th hien va giang day Chanh phap.
T thi c Phat en nay, chanh phap thuan
khiet nay a c truyen tha qua nhieu the
he. Chung ta cung co c may co nhieu v ao
s co pham hanh day do, va nhng giao oan
xuat gia vi nhng cong ong phap l chia se
li lac va khuyen tan chung ta tren bc
ng tu tap. Nhng ai trong chung ta co may
man song trong cac x s ap u bao ve t do
ton giao nen viec tu tap khong b gii han.
Hn na, hien nay hau het chung ta eu co
cuoc song khong qua ngheo kho, thc an o
mac ay u va cho yen on, o la c s e
chung ta tien tu ma khong phai lo lang ve
nhng nhu cau vat chat. Tam thc chung ta
khong b cac ta kien hay nh kien che chan
qua nang ne, chung ta co tiem nang e lam
nhng viec ln lao trong c hoi hien tai,
chung ta phai tran trong, phai khai trien cai
nhn dai han cho cuoc tu tap nay v kiep song
hien tai cua chung ta rat ngan ngui. Phat t
thuan thanh phai luon nh rang tam thc
chung ta khong dng lai khi chung ta ru bo
xac than t ai nay. Tam thc chung ta khong
co hnh dang hay mau sac, nhng khi chung
ri than hien tai vao luc chung ta chet, chung
se tai sanh vao nhng than khac. Chung ta tai
sanh lam cai g la tuy thuoc vao nhng hanh
ong trong hien tai cua chung ta. V vay ma
mot trong nhng muc ch cua kiep ma chung
 2185

ta ang song la chuan b cho s chet va mong c mang lai hanh phuc cho ngi
nhng kiep tng lai. Bang cach o, chung ta khac.
co the chet mot cach thanh than vi y thc (II) An instance of life: Khoanh Khac Cua S
rang tam thc chung ta se tai sinh vao canh SongA German monk named Nyanatiloka,
gii tot ep. Mot muc ch khac ma chung ta reiterated the momentariness of existence
co the hng ti trong viec s dung kiep song from Visuddhi-Magga as follows: All beings
nay la at en s giai thoat hay giac ngo. have only a very short instant to live, only so
Chung ta co the chng qua v A La Han, giai long as a moment of a slash of a lightning.
thoat khoi vong luan hoi sanh t; hoac chung When this is extinguished, the being is also
ta co the tiep tuc tu tap e tr thanh v Phat extinguished. The beings of the last moment
Chanh ang Chanh giac, co kha nang lam li is now no longer living, and does not live now
lac cho moi ngi mot cach co hieu qua nhat. or will not live again later. The being of the
at en s giai thoat, dong tam thc cua present moment did not live previously, lives
chung ta se c hoan toan thanh tnh va just now, but later will not live any more. The
khong con nhng tam thai nhieu loan. Chung being of the future has not lived yet in the
ta se khong con san han, ganh t hay cao past, does not yet lived now, and will only
ngao na; chung ta cung se khong con cam live later.Theo Tang s ngi c
thay toi loi, lo lang hay phien muon na, va Nyanatiloka ke lai li cua Visuddhi-Magga
tat ca nhng thoi h tat xau eu tan bien het. nh sau: Cac thc the ch co mot khoanh
Hn the na, neu co ch nguyen at en s khac rat ngan e song, ngang vi thi gian
giac ngo v li ch cho tha nhan th luc ay cua mot tia chp. Khi thi gian o ket thuc th
chung ta se phat khi long t ai oi vi chung thc the ay tieu tan. The la thc the cua qua
sanh muon loai, va biet lam nng viec cu the kh a chet, khong con ang song va cung
e giup ho mot cach thch hp nhat. Cung khong song lai c trong hien tai hay tng
con mot cach khac nham li dung cai than lai. Thc the trong hien tai khong song trong
quy bau nay la phai song mot i song vien qua kh, no ang song trong khoang khac
man nhat trong tng giay tng phut. Co nhieu hien tai, nhng cung khong song trong tng
cach e lam c nh vay. Th nhat la phai lai khong song trong qua kh hay hien tai, no
song trong chanh niem trong tng giay tng ch song ve sau nay. Mot thc the trong tng
phut, tc la hien hu tron ven ay va ngay laiTheo Tang s ngi c Nyanatiloka ke
bay gi trong tng hanh ong. Khi chung ta lai li cua Visuddhi-Magga nh sau: Cac
an chung ta tap trung trong viec an, cam nhan thc the ch co mot khoanh khac rat ngan e
c mui v va o nhu nhuyen cua thc an; song, ngang vi thi gian cua mot tia chp.
khi bc i chung ta at tam y trong nhng c Khi thi gian o ket thuc th thc the ay tieu
ong lien quan en viec di chuyen, khong e tan. The la thc the cua qua kh a chet,
cho tam thc chung ta long bong vi nhng khong con ang song va cung khong song lai
tap niem. Khi chung ta len lau, chung ta co c trong hien tai hay tng lai. Thc the
the suy ngh, Ta nguyen giup cho moi ngi trong hien tai khong song trong qua kh, no
c sinh vao canh gii tot ep, c thang ang song trong khoang khac hien tai, nhng
hoa, c giai thoat va giac ngo. Khi chung cung khong song trong tng lai khong song
ta ra chen hay giat o, chung ta co the tam trong qua kh hay hien tai, no ch song ve
niem, Ta nguyen giup cho moi ngi co sau nay. Mot thc the trong tng lai
c tam thc thanh tnh, khong con nhng (III) The Buddhas teachings on Human Life in the
tam thai nhieu loan va u me. Khi trao vat g Dharmapada SutraNhng li Phat day ve
cho ai, chung ta co the tam niem, Nguyen kiep Nhan Sinh trong Kinh Phap Cu:
rang ta co kha nang ap ng moi nhu cau cua 1) It is difficult to obtain birth as a human being;
chung sanh. Chung ta co the chuyen hoa it is difficult to have a life of mortals; it is
mot cach sinh ong trong tng hanh ong vi difficult to hear the Correct Law; it is even
 2186

rare to meet the Buddha (Dharmapada 182): ngi ton tai bao lau? V kia ap: Bach
c sinh lam ngi la kho, c song con la The Ton, khoang mot hi th. Phat khen:
kho, c nghe Chanh phap la kho, c gap Hay lam! Ong la ngi hieu ao.
Phat ra i la kho. Human life is difficult to obtain: It is difficult
2) Here I shall live in the rainy season, here in to be reborn as a human beingThan Ngi Kho
the winter and the summer. These are the cOf all precious jewels, life is the greatest;
words of the fool. He fails to realize the if there is life, it is the priceless jewel. Thus, if
danger (of his final destination) (Dharmapada you are able to maintain your livelihood, someday
286): Mua ma ta ay, ong ha ta cung you will be able to rebuild your life. However,
ay, ay la tam tng cua hang ngi ngu everything in life, if it has form characteristics,
si, khong t giac nhng g nguy hiem. then, inevitably, one day it will be destroyed. A
3) Death descends and carries away that man of human life is the same way, if there is life, there
drowsy mind greedy for children and cattle, must be death. Even though we say a hundred
just like flood sweeps away a sleeping village years, it passes by in a flash, like lightening
(Dharmapada 287): Ngi am yeu con cai streaking across the sky, like a flowers blossom,
va suc vat th tam thng me hoac, nen b t like the image of the moon at the bottom of a
than bat i nh xom lang ang say ngu b cn lake, like a short breath, what is really eternal?
nc lu loi cuon ma khong hay. Sincere Buddhists should always remember when
4) Nothing can be saved, nor sons, nor a father, a person is born, not a single dime is brought
nor even relatives; there is no help from along; therefore, when death arrives, not a word
kinsmen can save a man from death will be taken either. A lifetime of work, putting
(Dharmapada 288): Mot khi t than a en, the body through pain and torture in order to
chang co than thuoc nao co the the thay, du accumulate wealth and possessions, in the end
cha con than thch chang lam sao cu ho. everything is worthless and futile in the midst of
(IV) How long is the human lifespan?: Sinh mang birth, old age, sickness, and death. After death, all
cua con ngi ton tai bao lau?According to possessions are given to others in a most senseless
the Sutra In Forty-Two Sections, Chapter 38, and pitiful manner. At such time, there are not
the Buddha asked a Sramana: How long is even a few good merits for the soul to rely and
the human lifespan? He replied: A few lean on for the next life. Therefore, such an
days. The Buddha said: You have not yet individual will be condemned into the three evil
understood the Way. The Buddha asked paths immediately. Ancient sages taught: A steel
another Sramana: How long is the human tree of a thousand years once again blossom, such
lifespan? The other replied: The space of a a thing is still not bewildering; but once a human
meal. The Buddha said: You still have not body has been lost, ten thousand reincarnations
yet understood the Way. The Buddha then may not return. Sincere Buddhists should always
asked another Sramana: How long is the remember what the Buddha taught: It is difficult
human lifespan? The last one replied: The to be reborn as a human being, it is difficult to
length of a single breath. The Buddha said: encounter (meet or learn) the Buddha-dharma;
Excellent! You understand the Way. now we have been reborn as a human being and
Theo Kinh T Thap Nh Chng, Chng 38, encountered the Buddha-dharma, if we let the
c Phat hoi mot v Sa Mon: Sinh mang cua time passes by in vain we waste our scarce
con ngi ton tai bao lau? V Sa Mon ap: lifespan.Trong cac tran bao, sinh mang la hn,
Bach The ton, trong vai ngay. Phat noi: neu mang mnh con la con tat ca. Ch mong sao
Ong cha hieu ao. c Phat hoi mot Sa cho than mang nay c song con, th lo chi
mon khac: Sinh mang con ngi ton tai bao khong co ngay gay dng nen c nghiep. Tuy
lau? V kia ap: Bach The Ton, khoang nhien, van vat tren i neu a co mang cai
mot ba an. Phat noi: Ong cha hieu ao. tng hu vi, tat phai co ngay b hoai diet. i
c Phat lai hoi mot v khac: Sinh mang con ngi cung the, he co sanh la co t; tuy noi tram

nam, nhng mau nh anh chp, thoang qua ta
sng, nh hoa hien trong gng, nh trang long
ay nc, hi th mong manh, ch nao co ben
lau? Phat t chn thuan nen luon nh rang khi
sanh ra a khong mang theo mot ong, nen khi
chet roi cung khong cam theo mot ch, suot i
lam lung kho than tch cha cua cai, rot cuoc vo
ch cho ban than mnh trc cai sanh lao benh t.
Sau khi chet di, cua cai ay lien tr qua tay ngi
khac mot cach phu phang. Luc ay khong co mot
chut phc lanh nao e cho than thc nng cay
ve kiep sau, cho nen phai oa vao tam o ac ao.
Co c co day: Thien nien thiet moc khai hoa d,
nhat that nhn than van kiep nan. Ngha la cay
sat ngan nam ma nay n hoa cung cha lay lam
kinh d, ch than ngi mot khi a mat i th
muon kiep cung kho ma tai hoi. V the, Phat t
chn thuan nen luon nh nhng g Phat day:
Than ngi kho c, Phat phap kho gap. c
than ngi, gap Phat phap, ma ta n e cho thi
gian luong qua vo ch, qua la uong cho mot kiep
ngi.
Human life is in one breath: Mang Song Con
Ngi Trong Hi ThHuman life is only in one
breathThe Buddha taught on many occasions:
Human life is only as long as one breath, for
breathing out (exhaling) without breathing
(inhaling) means we have already died and
stepped over into a new lifetimec Phat a
nhieu lan day: Mang song con ngi trong hi
th, th ra ma khong th vao la a mang mot va
bc sang kiep khac.
Human life exists only through its breaths:
i ngi qua hi th.
Human life is limited: Kiep ngi hu han.
Human life is only as long as one breath:
See Human life is in one breath.
Human life is uncertain and ephemeral:
Kiep ngi mong manh ngan ngui.
Human mind: Nhan TamTam con ngi
The human mind, in its never-ending changes, is
like the flowing water of a river or the burning
flame of a candle; like an ape, it is forever
jumping about, not ceasing for even a moment
Tam ngi, khong ngng thay oi, nh dong song
nc chay, ngon nen ang chay; nh vn chuyen
2187
cay, no nhay mua khong ngng, du ch trong choc
lat.
Human nature: Manusya (skt)Ban tanh (chat)
cua con ngiThere are various kinds of
human-nature; however, according to Buddhism,
there are four basic kinds of human-natureCon
ngi co nhieu loai ban tanh khac nhau; tuy
nhien, theo Phat giao, co bon loai.
1) Those who suffer themselves due to blindly
practicing of wrong teachings and
austeritiesHang ngi t lam kho lay mnh
v mu quang thc hanh ta ao kho hanh.
2) Those, by their cruelty, by stealing, by kiling,
or by other unwholesome acts, cause others to
suffer: Hang ngi v s tan bao, bang trom
cap, hay bang giet choc lam kho ngi khac.
3) Those who cause other people suffer along
with themselves: Hang ngi lam kho mnh
kho ngi.
4) Those who do not suffer themselves and
cause other to suffer. On the contrary, they
save others from suffering. These people
abide by the Buddha teachings and practice
dharma, they do not give way to greed, anger,
ignorance, killing or stealing. On the contrary,
they lead peaceful life with wisdom: Hang
chang nhng khong lam kho mnh kho ngi,
ma ngc lai con giup ngi thoat kho.
Nhng ngi nay do nh y nng theo Phat
phap tu tap, nen khong tham san si, khong sat
sanh trom cap; ngc lai ho co cuoc song an
lanh t te vi u ay tr tue.
Human and non-human being: Kinnara
(skt)Non-Human AngelsNhan Phi NhanA
being resembling but not a human being. A being
having the appearance of humans but possessing
parts of animals. A kind of mythical celestial
musician. It has a horse-like head with one horn,
and a body like that of human. The males sing and
the females danceMot chung sanh giong nh
con ngi, Mot loai chung sanh co dang ve nh
ngi nhng lai co cac bo phan trong c the cua
loai thu, mot nhac s huyen thoai cua coi tri, co
au nga vi mot sng, va than hnh giong nh
hnh ngi. Con nam th ca con con n th mua.
Human realm: ManNhn aoThe human
stage of the gati or states of existence. The
sentient thinking being in the desire-realm, one of

the five vehicles (the world of men). Human being
must keep five commandments to ensure rebirth
in the world of menMot trong ngu tha (Thien,
Nhan, A tu la, Nga quy, a nguc). Con ngi
phai tr ngu gii e c bao am sanh tr lai coi and all other vicious ill will disappearKhiem
ngi.
Human rights: Nhan quyen.
Human rsi: Human genieNhan tien.
Human soul: Nhan nga.
Human-touch healing prince: Nhan Dc
vng tSakyamuni in a previous incarnation,
whose touch healed all diseasesc Phat Thch
Ca trong mot tien kiep, ngi ma chung ta ch can
cham vao la a co the tr c ba benh. Society in 1924. In 1943 the name was changed to
Human vocabulary: Ngon t cua nhan loai.
Human welfare: Hanh phuc nhan loai
Human world: Lower worldDuc GiiHa
giiSee Kama-dhatu.
Humane (n): Nhan aoNhan c.
Humaneness: Nhan ai.
Humanism: Chu thuyet nhan van.
Humanistic Buddhism: Devotion of Buddhas
teachings to the humanitiesem ao vao i
Humanistic Buddhism is a basic philosophy of life
that encourages us to integrate the Buddha's
teachings of kindness, compassion, joyfulness, and
equanimity into our daily lives for the benefit of
ourselves as well as others. In addition, it also
teaches us the ways to cultivate the wisdom that
clearly understands the true nature of all things
em ao Vao i la mot triet ly can ban ve
cuoc song khuyen khch chung ta long nhng li
Phat day ve t, bi, hy, xa vao cuoc song hang
ngay cua chung ta v li ch cua chnh mnh va
cua ngi khac. Them vao o, triet ly nay cung
day chung ta tu tap tr tue e co c s hieu biet mot lt nh kieu quy An o; Trung Hoa th
ro rang ve ban chat that cua van hu.
Humanitarian (n): Ngi chu trng thuyet
nhan ao.
Humanity (n): Avihimsa (p)Absence of
crueltyNhan aoNhan tnh (hien lng).
Humanization (n): Nhan loai hoa.
Humble (a): Bnh dModest
UnpresumptuousKhiem TonSee Humility.
Humble and courteous: Khiem nha.
Humble mind: H tamHumble heart.
2188
Humiliate (v): Lam nhucLam be mat.
Humility (n): S khiem ton (khiem nhng)
Humility is one of the most important entrances to
the great enlightenment; for with it, haughtiness
ton la mot trong nhng ca ngo quan trong i vao
ai giac, v nh o ma nhng cao ngao cung nh
cac tat xau khac eu bien mat.
Humphreys, Travers Christmas (1901-1983):
British barrister (lawyer) involved in a number of
prominent murder trials, who became a devout
Buddhist in his late teens. He founded the
Buddhist Lodge of the Theosophical (Than Tr)
the Buddhist Society. The Society publishes The
Middle Way, one of the longest-running Buddhist
journals in the WestMot v luat s ngi Anh
a lien he trong nhieu vu x an ve sat nhan noi
bat, ngi a tr thanh mot Phat t thuan thanh
vao tuoi cha qua 20. Ong a sang lap ra Hoi
Phat Giao Than Tr Hoc vao nam 1924. Nam
1943 ten cua Hoi c oi lam Hoi Phat Giao.
Hoi a xuat ban quyen Trung ao, mot trong
nhng tap ch dai han nhat ve Phat giao Tay
phng.
Hun: Ho T.
1) Hun or Turk, term which Chinese people used
to call people in the west and north of China:
Mot t ma ngi Trung Hoa dung e ch r
Ho phng tay va phng bac nc Tau.
2) A nickname for Bodhidharma: Ten tieng long
cua To Bo e at Ma.
Hun way of kneeling: Ho QuKneeling with
both knees at once, as in India; in China the left
knee is first placed on the ground, right knee up
Quy theo kieu ngi Ho, hai au goi xuong at
au goi trai c at xuong at trc.
Hundreds of aeons: Tram A-tang-ky kiep.
Hundred battles, hundred victories: Bach
chien bach thangEver-victorious.
Hundred blessings: Bach phucEvery kind of
happiness.
Hundred dharmas: Bach phapAccording to
the Kosa Sastra, there are one hundred divisions
of all mental qualities and their agents of the
Consciousness-Only School, or five groups of ine

hundred modes or thingsTheo Cau Xa Luan,
tong Duy Thc dung bach phap e thuyet minh ve
muon van hien tng the gian va xuat the gian
See One hundred divisions of all mental qualities
and their agents.
Hundred divisions of all mental qualities:
Bach Phap and Bach Phap Phap Tng Tong
See One hundred divisions of all mental qualities
and their agents.
Hundred and eight: Mot tram le tam.
Hundred and eight beads on a rosary: Bach
bat so chau (chuoi mot tram le tam hot).
Hundred and eight karmaic bonds: Bach bat
ket nghiep (mot tram le tam ket nghiep).
Hundred and eight passions and delusions:
Bach bat phien nao (mot tram le tam phien nao).
Hundred Fables of Sakyamuni Buddha:
Kinh Bach Du.
Hundred kalpas to acquire thirty-two
auspicious marks: It takes a Bodhisattva to
cultivate one hundred kalpas in order to acquire
thirty-two auspicious marks of a BuddhaMot v
Bo Tat phai tu tap tram kiep tu tap e c 32
tng hao cua mot v PhatSee Thirty-two
auspicious marks.
Hundred Mahayana Dharmas: Bach Phap
Phap Tng TongSee One hundred divisions of
all mental qualities and their agents.
Hundreds of millions: Koti (skt)Oku (jap)
Tens of millionsc.
Hundred modes: Bach PhapAccording to the
Kosa Sastra, there are one hundred divisions of all
mental qualities and their agents of the
Consciousness-Only School, or five groups of ine
hundred modes or thingsTheo Cau Xa Luan,
tong Duy Thc dung bach phap e thuyet minh ve
muon van hien tng the gian va xuat the gian:
1) Eight perceptions or forms of consciousness:
Tam phap (tam thc).
2) Fifty-one mental ideas: Tam sHu
phapSee Fifty-one Dharmas interactive
with the Mind.
3) The five physical organs (eye, ear, nose,
tongue, body) and their six modes of sense
(matter, sound, smell, taste, touch, things):
Sac phap.
2189
4) Twenty four indefinites or unconditioned
elements: Bat tng ng hanh (ac, menh
can, chung ong phan, d sinh tnh, vo tng
nh, diet tan nh, vo tng s, danh than, cu
than, van than, sinh, lao, tru, vo thng, lu
chuyen, nh d, tng ng, the toc, th e,
phng, thi, so, hoa hp tnh, bat hoa hp
tnh).
5) Six inactive or metaphysical concepts: Vo
viSau vo vi (h khong, trach diet, phi trach
diet, bat ong, tng tho diet, chan nh).
Hundred and One Customs of the Mula-
Sarvastivadin School: Can Ban Thuyet Nhat
Thiet Hu Bo Bach Nhat Ke.
Hundred rules of conduct: Bach Gii Chung
Hoc TangSee One hundred rules of conduct for
monks.
Hundred rules of conduct for nuns: Sikkka-
karaniya (skt)Sekhiya (p)Bach Chung Hoc
PhapTieng Phan goi la Thc Xoa Ca La Ni
According to Most Honorable Master Minh ang
Quang in the Rules for Mendicant Bhiksunis,
Sikkka-karaniya includes one hundred rules of
conduct which are connected with daily activities
of nuns in monasteriesTheo c Ton S Minh
ang Quang trong Luat Nghi Khat S, Thc Xoa
Ca La Ni la mot tram gii can hoc trong sinh hoat
hang ngay cua Ni chung trong cac tnh xa.
1) A nun should wear the inner robe all round
for covering the circle of the navel and the
circles of the knees. Whoever out of
disrespect dresses with an inner robe hanging
down in front or behind, there is an offence of
wrong-doing: Cai chan phai van t nch lng
ti na ong chan, ch khong c xan, e
phu trum run va hai au goi. Neu ai e chan
xang len hay long thong ra ngoai, du pha
trc hay pha sau, eu b pham toi Thc Xoa
Ca La Ni.
2) A nun should wear the upper robe even all
round (whoever out of disrespect puts on an
upper robe hanging down in front or behind,
there is an offence of wrong-doing): Bo ao ba
cai phai mac cho co th lp.
3) A nun should not go into lay peoples houses
with robes hitched up. She should go well
covered in lay peoples houses (inhabited
 2190

areas with): Chang nen i vao nha c s ma 14) A nun should not sit down amidst the houses
xan ao len. sway the body. She should hold the body
4) A nun should not sit down in lay peoples straight: Chang nen ngoi trong nha c s ma
houses with robes hitched up. She should sit lay chuyen than mnh.
well covered in lay peoples houses: Chang 15) A nun should not go fidgeting amidst the
nen ngoi trong nha c s ma xan ao len. houses (making play with hand or foot):
5) A nun should not go among the houses with Chang nen i vao nha c s ma mua tay.
robes lifted up to the shoulders, either on one 16) A nun should not sit fidgeting in inhabited
side or on both (if out of disrespect having areas (making play with hand or foot in the
lifted up the robe on one side or on both, houses): Chang nen ngoi trong nha c s ma
there is an offence of wrong-doing): Chang mua tay.
nen i vao nha c s ma lat ao len ti vai. 17) A nun should not, out of disrespect, having
6) A nun should not sit down amidst the houses uncovered the body, go among the houses:
with robes lifted up to the shoulders, either on Chang nen i vao nha c s ma khong mac ao
one side or on both: Chang nen ngoi trong che mnh.
nha c s ma lat ao len ti vai. 18) A nun should not, out of disrespect, sit down
7) A nun should not go into the houses of lay among the house without proper clothes:
people with head covered, either with a Chang nen ngoi trong nha c s ma khong
towel, a hat, or a cap: Chang nen i vao nha mac ao che mnh.
c s ma oi khan, oi mu. 19) A nun should not go among the houses with
8) A nun should not sit down amidst the houses eyes glanced around. He should go amidst the
of lay people with head covered, either with a houses with eyes cast down looking only a
towel, a hat, or a cap: Chang nen ngoi trong ploughs distance ahead: Chang nen i vao
nha c s ma oi khan, oi mu. nha c s ma mat trong ben nay, ben kia. Mat
9) A nun should not enter into any lay peoples v ay ch nen nhn xuong va xa ve pha trc
houses, going and running at the same time: ch khoang be ngang mot luong cay.
Chang nen i vao nha c s ma va i va 20) A nun should not sit down in the houses with
chay. eyes glanced around. She should sit down
10) After going and running at the same time, a amidst the houses with eyes cast down
nun should not sit down in lay peoples looking only a ploughs distance ahead:
houses: Chang nen ngoi trong nha c s sau Chang nen ngoi trong nha c s ma mat trong
khi va i va chay. ben nay, ben kia. Mat v ay ch nen nhn
11) A nun should not enter any lay peoples xuong va xa ve pha trc khoang be ngang
houses with the arms placed on the hips, or mot luong cay.
with the hands on both sides and the elbows 21) A nun should not crouch down on the heels
turned outwards (akimbo): Chang nen i vao (sit arms akimbo) in the lay peoples houses:
nha c s ma chap tay sau lng hay chong Chang nen ngoi chom hom trong nha c s.
nanh. 22) Hay iem tnh khi i vao nha c s: A monk
12) A nun should not sit down in lay peoples should always keep calm when entering the
houses with the arms akimbo (arms place on houses.
the hips, or hands on both sides and elbows 23) A nun should sit calmly in the houses of lay
turned outwards): Chang nen ngoi trong nha people: Hay iem tnh khi ngoi trong nha c
c s ma chap tay sau lng hay chong nanh. s.
13) A nun should not go amidst the houses 24) A nun should not go into the houses with loud
swaying the body. She should hold the body laughter: Chang nen ci ct khi i vao nha
straight: Chang nen i vao nha c s ma lay c s.
chuyen than mnh.

25) A nun should not sit down in the houses with
loud laughter: Chang nen ci ct khi ngoi
trong nha c s.
26) A nun should accept almsfood attentively:
Phai e y khi lanh cm.
27) When accepting rice (from almsfood), a nun
should accept in proportion not to overflowing
from the capacity of the bowl.
28) When accepting almsfood with soup, a nun
should accept in proportion not to overflowing
the capacity of the bowl: Khi lanh canh a
bat cho ngay thang, ng e o.
29) A nun should mix the rice with soup before
eating: Phai tron cm vi o an a lanh.
30) A nun should the alms-food working down
from the top without making exceptions
(choosing or selecting foods): Mon nao xuc
trc th an trc.
31) A nun should not choose alms-food to eat,
i.e., choosing the alms-food in this side, that
side, or in the middle of the bowl: Chang nen
la ben nay ben kia, hay gia bat.
32) A nun should not ask for sauce and/or rice for
her own appetizing unless she is sick: Chang
nen hoi canh ngon, hoac mon la, tr khi au
yeu phai tuy mon can dung.
33) A nun should not hide (cover up) sauce and
curries with rice out of dsire to get more:
Chang nen xi cm len che khuat o an ang
lanh them na.
34) A nun should not look enviously at anothers
bowl: Chang nen thay v khac lanh o an ma
sanh long them muon.
35) After accepting enough alms-food, a nun
should cover the bowl; then she should sit
straight up, eat and contemplate at the same
time: Lanh cm va o an u roi, phu cai bat
lai, va an va quan tng. 50) A nun should not go to stool, urinate, blow her
36) When eating alms-food, a nun should not
make up too large a mouthful: Chang nen an
mieng ln.
37) A nun should not open the mouth till the
mouthful is brought to it: Chang nen ha
mieng ln, ma ut o an (chang nen ha
mieng trc khi mieng o an c a en th Phat, tr khi canh gi.
mieng).
2191
38) A nun should not talk with the mouth full (talk
with a mouthful in the mouth): Chang nen noi
chuyen, khi ngam mot mieng o an.
39) When eating alms-food, a nun should not
make up a round mouthful (eat tossing up
balls of food): Chang nen lay cm vo vien,
ma thay vao mieng.
40) A nun should not eat scattering rice or lumps
of boiled rice about: Chang nen an tram vam
en noi rt ra.
41) A nun should not eat stuffing out the cheeks
like a monkey (stuffed the cheek on one side
or on both): Chang nen a o an ma ben
nay, qua ma ben kia nh kh.
42) A nun should not eat making loud sound or
noise: Chang nen nhai ln tieng.
43) A nun should not suck the alms-food loudly:
Chang nen nut manh trong khi an.
44) A nun should not eat licking or wiping, either
the hand or the bowl: Chang nen lay li
liem.
45) A nun should not eat shaking the hand about:
Chang nen qu tay trong khi an.
46) A nun should not pick up dropping rice to put
in her mouth: Chang nen lay tay lm cm
rt ma bo vao mieng.
47) A nun should not accept a drinking-water pot
or cup with the hands soiled with food: Chang
nen cam bnh uong nc ma chang ra tay.
48) A nun should not throw out amidst the houses,
rinsings of the bowl with lumps of boiled rice
(bowl washing water which has rice grains in
it): Chang nen tat nc ra bat ra san cua th
chu.
49) A nun should not go to stool, urinate, blow her
nose, or spit saliva on vegetables: Chang nen
ai, tieu tien, h mui, khac nho tren rau co.
nose, or spit saliva in water: Chang nen ai,
tieu tien, h mui, khac nho tren nc.
51) A nun should urinate when standing: Chang
nen ng ma ai, tieu tien.
52) A nun should not reside and sleep at the
Buddha altar: Chang nen va ngu trong cho
53) A nun should not store anything at the
Buddha altar, except in case of robbing:

Chang nen cat o vat tai cho th Phat, tr khi
b cp.
54) A nun should not wear sandals to enter the
place of Buddha altar: Chang nen mang dep
vao cho th Phat.
55) A nun should not carry his sandals around
theBuddha altar: Chang nen xach dep vao
cho th Phat.
56) A nun should not wear sandals when going
around the Buddha altar: Chang nen mang
dep i chung quanh cho th Phat.
57) A nun should not wear shoes to enter the
place of Buddha altar: Chang nen mang giay
vao cho th Phat.
58) A nun should not carry her shoes around the
Buddha altar: Chang nen xach giay vao cho
th Phat.
59) A nun should not sit eating and leave left-
over things at the Buddha altar: Chang nen
ngoi an va bo o d thui di cho th Phat.
60) A nun should not allow people to carry a
corpse around the Buddha altar: Chang nen
khieng xac chet, i di cho th Phat.
61) A nun should not bury a dead body at the
Buddha altar: Chang nen chon xac chet tai
cho th Phat.
62) A nun should not allow people to cremate a
corpse at the Buddha altar: Chang nen thieu
xac chet ngay cho th Phat.
63) A nun should not allow people to cremate a
corpse near the Buddha altar because it can
emit the burnt smell at the Buddha altar:
Chang nen thieu xac chet gan cho th Phat
e mui hoi thui bay ti.
64) A nun should not allow people to cremate a
corpse at the Buddha altar: Chang nen thieu
xac chet tai cho th Phat.
65) A nun should not allow people to carry
clothes of the dead around the Buddha altar:
Chang nen mang o cua ngi chet ma i
di cho th Phat.
66) A nun should not or should not allow people
to go to stool or to urinate at the Buddha altar:
Chang nen ai, tieu tien tai cho th Phat.
67) A nun should not carry the image or statue of
the Buddha into the rest room: Chang nen i
vao nha tieu mang theo tng Phat.
2192
68) A nun should not allow people to go to stool
or to urinate near the Buddha altar where bad
smell can fly over the Buddha altar: Chang
nen ai, tieu tien cho ma mui hoi thui co the
bay ti cho th Phat.
69) A nun should not or should not allow people
to go to stool or to urinate at the side of the
Buddha altar: Chang nen ai, tieu tien ngay
pha cho th Phat.
70) A nun should not allow people to pick their
teeth or rinse their mouth at the Buddha altar:
Chang nen cho phep ai xa rang, suc mieng
di cho th Phat.
71) A nun should not come in front of the Buddha
altar to pick her teeth or to rinse her mouth:
Chang nen ti trc tng Phat ma xa rang
hay suc mieng.
72) A nun should not or should not allow people
to stand around the Buddha altar to pick their
teeth or to rinse their mouth: Chang nen ng
bon pha cho th Phat ma xa rang hay suc
mieng.
73) A nun should not blow her nose or spit saliva
at the Buddha altar: Chang nen tai cho th
Phat ma h mui hay khac nho.
74) A nun should not stand in front of the Buddha
altar to blow her nose or to spit saliva: Chang
nen ng trc cho th Phat ma h mui hay
khac nho.
75) A nun should not stand at any sides of the
Buddha altar to blow her nose or to spit
saliva: Chang nen ng bon pha cho th
Phat ma h mui hay khac nho.
76) A nun should not sit pointing her legs at the
Buddha altar: Chang nen ngoi a chan ngay
cho th Phat.
77) A nun should not reside or sleep at a place
which is higher than the level of the Buddha
altar: Chang nen , ng tren cao hn cho th
Phat.
78) A nun should not promenade or to go for a
walk hand in hand with anyone: Chang nen
nam tay ngi khac ma i dao.
79) A nun should not climb high trees (higher
than head level), except emergencies: Chang
nen leo cay cao khoi au, tr khi co viec.
80) A nun should not put her bowl in a bag, tie it
to one end of her staff and carry along the

road: Chang nen bo bat vao bao ma quay len
vai, cho au cay gay.
81) A nun should not teach Dharma to someone
with shirt hitched up: Chang nen v tnh
thuyet phap cho ke vo le; lat ao (phanh co).
82) A nun should not teach the law to someone
who hangs her shirt around the neck: Chang
nen v tnh thuyet phap cho ke vo le quan ao 94) A nun should not teach the law, going in a
len co.
83) A nun should not teach Dharma to someone
wearing a head wrapping who is not sick:
Chang nen v tnh thuyet phap cho ke vo le
khoa au.
84) A nun should not teach the law to someone
with head covered (with a turban on her head)
and who is not sick: Chang nen v tnh thuyet
phap cho ke vo le che au.
85) A nun should not teach the law to someone
with arms akimbo (arms placed on the hips, or
hands on both sides and elbows turned
outwards): Chang nen v tnh thuyet phap cho
ke vo le, chap tay sau lng hay chong nanh.
86) A nun should not teach Dharma to someone
mounted on clogs (wooden shoes): Chang nen
v tnh thuyet phap cho ke vo le, i guoc.
87) A nun should not teach Dharma to someone
wearing sandals who is not sick: Chang nen v
tnh thuyet phap cho ke vo le, i dep.
88) A nun should not teach the law to someone in
a vehicle who is not sick: Chang nen v tnh
thuyet phap cho ke vo le, ci nga, i kieu.
89) A nun should not teach Dharma, standing, to
someone who is sitting down, and who is not
sick: Chang nen v tnh thuyet phap cho ke vo
le, ngoi rong khi mnh ng.
90) A nun should not teach Dharma, sitting, to
someone on a bed and who is not ill: Chang
nen v tnh thuyet phap cho ke vo le, nam
trong khi mnh ngoi.
91) A nun should not sit down on the ground to
teach Dharma to someone sitting on a seat
and who is not ill: Chang nen v tnh thuyet
phap cho ke vo le, ngoi tren ghe trong khi
mnh ngoi di at (ngoi cho tot trong khi Hundred thousand myriad transformation
mnh ngoi cho xau).
92) A nun should not teach Dharma, having sat
down on a low seat, to someone sitting on a
high seat and who is not ill: Chang nen v tnh
2193
thuyet phap cho ke vo le, ngoi cho cao trong
khi mnh ngoi cho thap.
93) A nun should not teach Dharma, going or
walking behind, to someone going or walking
in front and who is not ill: Chang nen v tnh
thuyet phap cho ke vo le, i trc ma mnh i
sau.
low road, to someone going in a high road:
Chang nen v tnh thuyet phap cho ke vo le,
i tren ma mnh i di.
95) A nun should not teach Dharma, standing
beside (at the side of) a path, to someone
standing on a path (in the middle of the path):
Chang nen v tnh thuyet phap cho ke vo le,
ng gia ng ma mnh ng ben
ng.
96) A nun should not teach Dharma to someone
with a stick in her hand and who is not sick:
Chang nen v tnh thuyet phap cho ke vo le,
khong au benh ma cam gay.
97) A nun should not teach Dharma to someone
with a sword (weapon) in her hand: Chang
nen v tnh thuyet phap cho ke vo le, cam
gm.
98) A nun should not teach Dharma to someone
with a spear (lance) in her hand: Chang nen
v tnh thuyet phap cho ke vo le, cam giao.
99) A nun should not teach Dharma to someone
with a knife in her hand: Chang nen v tnh
thuyet phap cho ke vo le, cam dao.
100)A nun should not teach Dharma to someone
with an umbrella in her hand who is not sick:
Chang nen v tnh thuyet phap cho ke vo le,
cam du.
Hundred seventy-eight rules for mendicant
Bhiksunis: Bach That Thap Bat Gii Ba Dat
eSee Pacittiya (II).
Hundred things: Bach PhapSee One hundred
divisions of all mental qualities and their agents.
Hundreds of thousands of millions of
Buddha lands: Thap Van c Phat o.
bodies of the Buddha: Thien Bach c Hoa
Than PhatAccording to the Dharma Jewel
Platform Sutra, the Sixth Patriarch taught: Good
Knowing Advisors! What are the hundred

thousand myriad Transformation bodies of the
Buddha? If you are free of any thought of the ten
thousand dharmas, then your nature is basically
like emptiness, but in one thought of calculation,
transformation occurs. Evil thoughts are being
tranformed into hell-beings and good thoughts into
heavenly beings. Viciousness is transformed into
dragons and snakes, and compassion into
Bodhisattvas. Wisdom is transformed into the
upper realms, and delusion into the lower realms.
The transformations of the self-nature are
extremely many, and yet the confused person,
unawakened to that truth, continually gives rise to
evil and walks evil paths. Turn a single thought
back to goodness, and wisdom is produced. That is
the Transformation-body of the Buddha within
your self-nature.Theo Kinh Phap Bao an,
Luc To Hue Nang day ve Thien Bach c Hoa
Than Phat nh sau: Nay thien tri thc! Sao goi la
Thien Bach c Hoa Than? Neu chang ngh muon
phap th tanh von nh khong, mot niem suy ngh
goi la bien hoa. Suy ngh viec ac la hoa lam a
nguc, suy ngh viec thien th hoa lam thien ng,
oc hai th hoa lam rong ran, t bi th hoa lam Bo denoting family name and that for nature are
Tat, tr hue th hoa lam thng gii, ngu si th hoa both pronounced hsing. When Tao-Hsin was
lam ha gii. T tanh bien hoa rat la nhieu, ngi referring to the family name the young boy
me khong hay tnh giac, moi niem khi ac thng
i trong con ng ac, xoay ve mot niem thien, tr
hue lien sanh, ay goi la T Tanh Hoa Than
Phat.
Hundred years of age together: Bach nien
giai lao (cung song vi nhau en tram nam)I
wish the two of you great happiness until you
reach one hundred years of age together.
Hung-Chih: Hoang TrHung-Chih,
posthumous name of a monk of Tien-Tung
monastey, Ningpo, early in the twelfth century
Hoang Tr la ten cua ngai Chanh Giac nui Thien
ong vao au the ky th 12.
Hunger and cold work against the sense of
decency: oi lanh lam cho ngi ta quen ca liem
s (C han thiet than, bat co liem s)When cold
and hunger come upon men, honesty and shame
depart.
Hunger and thirst: Khuppipasa (p)oi va
khatSee Ten armies of mara.
2194
Hung-Fa: Hoang Phap (Japanese)See Eight
patriarchs of the True Word sect.
Hung-Jen: Hoang NhanZen master Hung-Jen
(601-674)The fifth patriarch of Chan in China;
the dharma successor of Tao-hsin and the master
of Shen-hsui and Hui-Neng. Hung-Jen, a noted
monk. He was the fifth patriarch, a disciple of the
fourth patriarch Tao-Hsin, and the master of the
sixth patriarch Hui-Neng. Hung-Jen came from
the same province as his predecessor, Tao-Hsin in
Chi-Chou. Hung-Jen came to the fourth patriarch
when he was still a little boy; however, what he
pleased his master at their first interview was the
way he answered. When Tao-Hsin asked what
was his family name, which pronounced hsing in
Chinese, he said: I have a nature (hsing), and it is
not an ordinary one. The patriarch asked: What
is that? Hung-Jen said: It is the Buddha-nature
(fo-hsing). The patriarch asked: Then you have
no name? Hung-Jun replied: No, master, for it is
empty in its nature. Tao-Hsin knew this boy
would be an excellent candidate for the next
patriarch. Here is a play of words; the characters
Hung-Jen took it for nature purposely, whereby
to express his view by a figure of speech. Finally,
Hung-Jen became the fifth patriarch of the
Chinese Zen line. His temple was situated in
Wang-Mei Shan (Yellow Plum Mountain), where
he preached and gave lessons in Zen to his five
hundred pupils. Some people said that he was the
first Zen master who attempted to interpret the
message of Zen according to the doctrine of the
Diamond Sutra. Before the time of Hung-Jen, Zen
followers had kept quiet, though working steadily,
without arresting public attention; the masters had
retired either into the mountains or in the deep
forests where nobody could tell anything about
their doings. But Hung-Jen was the first who
appeared in the field preparing the way for his
successor, Hui-NengHoang Nhan (601-674), to
th nam cua dong Thien trung quoc, ngi ke v
ao Tn. Ong la thay cua Than Tu va Hue Nang.
Ong la mot v s noi tieng, to th nam cua Thien
Tong Trung Hoa, e t cua T To ao Tn, va la
thay cua Luc To Hue Nang. Hoang Nhan cung

que vi To ao Tn, Ky Chau. Hoang Nhan
en vi T To khi ngai con la mot a tre; tuy
nhien, ieu ma ngai a lam hai long s phu la vi
cung cach tra li cua ngai qua cuoc noi chuyen
au tien. Khi t to hoi ngai ve ho ma tieng Trung
Hoa goi la Tanh th ngai ap: Con co tanh,
nhng chang phai la tanh thng. To ben hoi:
Vay la tanh g? Hoang Nhan ap: La Phat
tanh. To lai hoi: Con khong co tanh sao?
Hoang Nhan ap: Nhng tanh von la khong. To
tham nhan biet ay la ngi se c truyen tha herb store is a place where Vietnamese medicinal
ve sau nay. ay ch la thuat chi ch, v noi ve
toc ho hay danh tanh va bon the hay t tanh,
ngi Trung Hoa eu oc chung la tanh. To ao
Tn hoi la hoi ve danh tanh, con cau be Hoang
Nhan lai ap ve t tanh, cau a mn ch ong tnh Ca Mau, Nam Viet Nam. Chua c xay
am ay cot a ra kien giai cua mnh. That vay ve
sau nay Hoang Nhan c To ao Tn truyen y
bat lam to th nam cua dong Thien Trung Quoc.
ao trng cua To Hoang Nhan Hoang Mai, tai
ay To noi phap va day Thien cho o chung nam
tram ngi. Nhieu ngi cho rang ngai la v
Thien s au tien co y nh giai thong iep Thien
theo giao ly Kim Cang. Trc thi Hoang Nhan,
thng cac v Thien s hoang hoa trong im lang,
khien ai chung chu y; cac ngai lanh an tren nui
cao, xa canh gio bui cua the gian, nen khong ai
biet viec lam cua cac ngai phai trai the nao ma
nh luan. Nhng Hoang Nhan la v a cong khai
xuat hien gia ai chung, va don ng cho ngi
ke v cua mnh la Hue Nang.
Hung Minh Temple: Chua Hng MinhName
of a famous pagoda located in the Sixth district,
Saigon City, South Vietnam. It is a Patriarch
Temple of the Vietnam Pure Land Buddhist
Laypeople Association built by Sir. Minth Tr and
inaugurated in 1936. The Pure Land sect has got
187 branches from Khanh Hoa province to Ca
Mau province. Each branch of the pagoda
organized a Vietnamese Herb store named Phc
Thien, where Vietnamese medicinal herbs are
givenTen mot ngoi chua noi tieng toa lac trong
quan sau, thanh pho Sai Gon, Nam Viet Nam, do
ngai Minh Tr cua phai Tnh o C S kien thiet
va khanh thanh nam 1936. He phai Tnh o co
khoang 187 chi hoi t Khanh Hoa en Ca Mau.
Moi chi hoi eu co to chc phong thuoc nam
2195
Phc Thien, ni phat thuoc mien ph cho ong
bao.
Hung Quang Temple: Hng Quang TName
of a temple, located in Ca Mau town, Ca Mau
province, South Vietnam. The temple was built in
the 1950s, belonged to the Vietnam Pure Land
Laymen Buddhist Association and was built
completely in 1963. The temple comprises of the
Main Hall, the Lecture Hall, and Phc Thien
Vietnamese herb store. Phc Thien Vietnamese
herbs are free given, has been operating since
1954. The store gives more or less 500
prescriptions to the local people every dayTen
cua mot ngoi chua toa lac trong th xa Ca Mau,
dng t thap nien 1950, thuoc Phat Giao Viet
Nam Tnh o C S, hoan tat xay dng vao nam
1963. Chua gom mot chanh ien, mot giang
ng, va mot phong thuoc Nam phc thien.
Phong thuoc Nam phc thien cua chua co t
nam 1954, hoat ong lien tuc t nam 1954, phat
thuoc Nam mien ph cho ong bao a phng.
Moi ngay chua cap trung bnh 500 thang thuoc
cho nhan dan trong vung.
Hungry (a): oi.
Hungry ghosts: Preta-gati (skt)Nga Quy
aoSee Three evil ways, and Ten kinds of
ghosts that will be reborn as an animal to continue
to pay their debts.
(I) An overview of Hungry ghostsTong quan
ve Nga quy: Pretas (skt)Nga Quy
Hungry spirits, one of the three lower
destinies. They are also called needle-mouth
ghosts, with mouths so small that they cannot
satisfy their hunger or thirst. They are of
varied classes, and are in differing degrees
and kinds of suffering, some wealthy and light
torment, others possessing nothing and in
perpetual torment; some are jailers and
executioners of Yama in the hells, others
wander to and fro amongst men, especially at
night. According to Bikkhu Khantipalo,
Hungry means experiencing constantly
unsatisfied cravings, and preta is a kind of
being which is below man in the spiritual
scale. With greed, sentient beings some to the
state of pretas. Think of people whose
 2196

attachments to money and material c sanh ni rng nui, go mieu; loai khong
possessions are very strong. The misers of co phc bao th thac sanh vao nhng cho bat
this world are those who rejoice in having tnh, an uong that thng, b nhieu noi kho
more, better and bigger things than other s. Chung sanh oc ac b tai sanh vao nga
people. Such people are developing factors of quy, thay suoi nc nh thay mau mu, co nho
mind which if they persist in them, will lead nh cay kim, bung ong nh cai trong chau, co
them to uprise among these hungry ghosts khi o an va vao en mieng, a tr thanh
Tieng Phan am la Tiet Le a, dch la quy than hong, khong the nao nuot c, chu ai
oi. Nga quy la mot trong ba ng ac. Nga kho nao suot i cung kiep). coi nga quy
quy la loai quy mieng nh cay kim nho, en chung sanh than the xau xa hoi ham, bung
o khong the an uong. Nga quy co nhieu loai ln nh cai trong, co nho nh cay kim, mieng
va tuy theo qua bao ma tho kho khac nhau. phuc ra la moi khi nuoc thc an, va chu
Ngi co chut phuc c th chu kho t, ngi canh oi khat trong muon ngan kiep.
khac t phuc c hn th khong c an uong 3) If it was greed to be arrogant that made the
lai phai chu cc hnh lien tuc; co ke c person commit offenses, then after he has
lam chua nguc cho Diem Vng, lai co ke finished paying for his crimes, he takes shape
phai lang thang trong chon nhan gian, nht la when he encounters gases, and he is called a
luc ve em. Theo Ty Kheo Khantipalo trong Hungry GhostTham s kieu ngao gay toi,
ao Phat c Giai Thch, nga la luon luon gap kh thanh hnh, lam cac loai Nga Quy
cam nhan nhng khat ai khong bao gi thoa See Seven states of sentient beings, and Nine
man, va trong nac thang tam thc, nga quy la classes of ghosts (II).
loai chung sanh di con ngi. Chung sanh Hungry spirits: Nga QuySee Hungry ghosts.
i ve canh gii nga quy do bi long tham. Huong Hai Temple: Chua Hng HaiName
Hay ngh en nhng ngi c bam chat vao of an ancient temple, located in Phu ong village,
tien tai, vao nhng s hu vat chat. Nhng Gia Lam district, Ha Noi City, North Vietnam. It
ngi ha tien, nhng ngi thch thu trong s is also called Linh ng Temple. It was built a long
thu ac cac th nhieu hn, tot hn, ln hn so long time ago. The temple was considered the
vi ngi khac; nhng ngi nh the ang first Buddhist Nunnery (Institute for Nuns) in the
trien khai cac yeu to tam thc ma neu ho Ly dynasty. Most Venerable Bikkhuni Dieu Nhan
chap chat vao o th chung se dan ho thac (1041-1113) was once head of the temple
sanh vao loai nga quy. preached the Buddhas teaching in the area. She
(II) Characteristics of Hungry ghostsac was Chan Master Chan Khongs disciple,
iem cua Nga quy: belonging to the seventeenth succession of the
1) Ravenous beings with distended bellies and line of Vinitaruci. According to Thien Uyen Tap
tiny throatsChung sanh tham an vi cai Anh, Most Venerable Bikkhuni Dieu Nhan or
bung phong to len va cai co nho xu. Lady ngoc Kieu, her worldly name, was Phung
2) The state of hungry ghosts. Starved ghosts Loat Vngs daughter. She was adopted by King
realm where greedy, selfish and deceitful Le Thanh Tong since she was young. When
souls are reborn. In the path of hungry ghosts, growing up she got married to a Mandarin of
beings have ugly, smelly bodies, with bellies Chau Muc rank (local oficial) whose last name
as big as drums and throats as small as was Le. After her husbands death, she devoted
needles, while flames shoot out of their her life to the Buddhist nunhood at Hng Hai
mouths. They are subject to hunger and thirst Temple. The temple was built before the fifth
for incalculable eonsay la canh gii nga century and has been rebuilt and restored many
quy, ni tai sanh cua nhng ke tham lam, ch timesTen cua mot ngoi chua co, toa lac tai xa
ky va doi gat (trong cac loai quy th quy oi Phu ong, huyen Gia Lam, thanh pho Ha Noi,
chiem a so. Cac loai quy chu qua bao Bac Viet Nam. Chua con c goi la chua Linh
khong ong, ke nao co chut t phc bao th ng. Chua a c xay dng t rat lau, c coi

nh mot Ni Vien Phat Giao au tien t i nha
Ly. Ni S Dieu Nhan (1041-1113) a tng tru tr
va hoang hoa tai ay. Ni S von la e t cua
Thien S Chan Khong, i th 17, dong Ty Ni a
Lu Chi. Theo sach Thien Uyen Tap Anh, Ngoc
Kieu tc Ni S Dieu Nhan la con gai cua Phung
Loat Vng, c vua Ly Thanh Tong nuoi
trong cung t nho, sau ga cho quan Chau Muc ho
Le. Khi chong chet ba vao chua Hng Hai tu.
Chua c xay cat t trc the ky th nam va a Hoa Thng Thch Huyen Vi, mot trong nhng
c trung tu nhieu lan.
Hupian (skt): Ho Tat NaAccording to Eitel in
The Dictionary of Chinese-English Buddhist
Terms, Hupian is the capital of Vridjisthana,
probably in the neighbourhood of the present
Charekoor, to the north of CaboolTheo Eitel
trong trung Anh Phat Hoc T ien, Ho Tat Na la
kinh o cua Vridjisthana, co le la x lang gieng
cua vung ma bay gi goi la Charekoor, nam ve
pha bac cua Cabool.
Hurried: Lat atPressedIn a hurry.
Hurry (v): on ocTo pushTo urge.
Hurt: Vihimsati (skt)To injureGay ton hai.
Hurt someones pride: Cham long t ai.
Husband is in charge of things outside the
home and the wife is in charge of things
within: Nam ngoai n noi (an ong lo viec ben
ngoai, con an ba lo viec noi tr ben trong)This
is the old tradition of most of Asian countries
ay la truyen thong cua hau het cac quoc gia A
chau.
Hutuktu (skt): Ho o Khac oHo Tho Khac
oA chief Lama of Mongolian Buddhism, who
is repeatedly reincarnated to keep the title and to
save sentient beingsDanh hieu cua cac v Lat
Ma Phat Giao Mong Co, nhng v nay c tiep tuc
tai sinh, gi chc vu cua mnh e hoang hoa
chung sanh.
Huyen Vi: Hoa Thng Huyen ViMost
Venerable Thch Huyen Vi, one of the most
outstanding Vietnamese monks in the modern era.
In 1970, he obtained his Ph.D. at Magadha
University (PatnaIndia) for a critical study of
the Life and Work of Sariputra. He established
Linh Son Monastery in Paris, France in late 1970s
and currently directing the system of Linh Son
Monasteries in the world, including many temples
2197
in France, Canada, and the United States. His
works include The Four Abhidharmic Realms,
La Vie de Bouddha Sakyamuni, Dharma talks,
etc. In keeping his vows to expand Buddhism in
the West, Dharma Master Thch Huyen Vi
established a record of 46 temples worldwide,
among which 32 are in North America and
Europe, while others are located in such far away
places as Nepal and Republic Zaire (Congo)
danh Tang Viet Nam thi can ai. Ngai au Tien
S Phat Hoc vi luan an ve cuoc i va s nghiep
cua Ngai Xa Li Phat nam 1970 tai trng ai
Hoc Ma Kiet a. Cuoi thap nien 70s, ngai thanh
lap t vien Linh Sn Ba Le, Phap quoc, va hien
nay ngai lam co van cho he thong cac chua Linh
Sn tren the gii, bao gom cac chua Phap, Gia
Na ai, va My quoc. Nhng tac pham cua ngai
gom co Cuoc i c Phat Thch Ca, Phap am,
van van. V hanh nguyen hoang dng Phat Phap
ve phng Tay, ngai a co gang thanh lap c
46 chua vien tren the gii, trong o co 32 chua tai
vung Bac My chau, Au chau, trong khi nhieu
chua khac trai rong en cac vung Nepal va Cong
Hoa Zaire (Cong Go).
Hwaom: The Korean branch of the Hua-Yen
tradition, which rose to popularity during the
Unified Silla period (668-918). It was founded by
Uisang (625-702), who traveled to China and
studied with the second Chinese patriarch of the
tradition, Chih-Yen (602-669). His major work
was entitled Chart of the Avatamsaka One-
Vehicle Dharmadhatu, which was written in 661.
In 670 he returned to Korea and in 676 founded
Pusok-sa, which became the main temple of the
Hwaom orderTong Hoa nghiem cua Phat giao
Trieu Tien, c pho cap trong thi Lien Hiep
Silla. Tong phai nay c Uisang (625-702) sang
lap. Ong tng du hanh sang Trung Hoa va tu hoc
vi nh to Hoa Nghiem la ngai Tr Nghiem. Tac
pham chnh cua ong la bo Hoa Nghiem Nhat
Tha Phap Gii An Lap o, c viet vao nam
661. nam 670, ong tr ve Trieu Tien va nam 676
khai sn t vien Pusok-sa, ve sau nay tr thanh to
nh cua tong Hoa Nghiem Trieu Tien.
Hyakujo-Ekai (jap): Paichang-HuaihaiBach
Trng Hoai HaiSee Pai Chang Huai Hai.

Hyakujo-Isei (jap): Paichang-WeichengS I (jap): Manas (skt)MindWillSee Mind and
Bach Trng Duy Chanh.
Hyakujo-Shingi (jap): Paichang-Chingkuei
Bach Trng Thanh QuyName of a book
written by Paichang on regulations for monks in a
Zen monasteryTen cua mot tac pham c ngai
Bach Trng viet ve quy luat (thanh quy) cua
Tang chung trong thien vien.
Hyakuron (jap): A Japanese Buddhist term for
Shata Shastra.Thuat ng Phat giao Nhat Ban
co ngha la Bach Luan.See Sata-Sastra.
Hybrid: HeterogenousMixedVariegated
Tap nhap.
Hygienic paper: Giay ve sinhSee Seven
appurtenances of a monk.
Hymn (n): Bai tung.
Hymns and chants of gatha: ieu TungAm
ieu trong bai tung.
Hyper-personal: V cach sieu viet.
Hypocrisy: Thambha (p)ObduracyCo chap
(ra ve ao c gia).
Hypocrite (n): Ke gia nhan gia ngha.
Hypostatic cause: Dependent causeSix
organs and their luc tran or six objects causing the
cognitions luc thc or six consciousnesses)Y
nhnSee Three causes.
Hypothesis (n): Prajnapti (skt)Gia Thiet
Ordinary teachingDoctrines dervied from the
phenomenal or mental construction, or ideation
Hoc thuyet da vao hien tng hay cau truc tam
thcSee Two hypotheses.
Hypothetic categories: Bat tng ng phap hay
phap gia lapSee Five laws or categories (II).
Hysterical (a): Nao nung tham thiet.
I
2198
Consciousness.
I am better than: Thang manToi tot hn
See Three dharmas (XIX).
I am equal to: ang manToi bangSee
Three dharmas (XIX).
I am not so bad as others: Nga Liet Man
Khi tam kieu man cho rang mnh khong en noi
te nh ngi khacSee Nine forms of pride.
I am worse than: Ty liet manToi te hn
See Three dharmas (XIX).
I have already become Buddha, you all (all
sentient beings) would become Buddha too:
Ta la Phat a thanh, chung sanh la Phat se thanh.
Iccha (skt): Ao cWishDesire.
Icchantika (skt): Xien eIcchantika is a
Sanskrit word which means incomplete faith
and lacking good roots. A class of beings who
have cut off all their virtuous roots (kusala mula)
and so have no hope of attaining buddhahood. The
status of icchantikas was once an important topic
of debate in East Asian Buddhism, with some
groups claiming that they are unable to attain
liberation, while others asserted that all beings,
including icchantikas, have the buddha-nature,
and so the virtuous roots may be re-established
Xien e la tieng Phan co ngha la tn bat cu
(hay khong u niem tin) va thieu thien can. T
Bac Phan co ngha la Niem tin khong tron ven,
hay thieu thien can. Mot loai chung sanh a cat
t tat ca thien can va khong con hy vong at
thanh Phat qua na. Tnh trang xien e a tng
la mot chu e ban luan trong Phat giao vung
ong A, vai nhom cho rang xien e khong the
nao thanh Phat, nhom khac xac nhan rang tat ca
chung sanh, bao gom xien e, eu co Phat tanh
va v the co the tai lap thien can.
1) One without desire for Buddha-
enlightenment, or unable to become
BuddhaAn unbeliever (unbelief or
abandoned character)An enemy of the
goodOne who cuts off his roots of
goodness. The Atyantika are people who are
extremely evil and wicked, having lost all
senses of goodness. It is impossible to
change, transform, or influence them to take a
cultivated path. However, this also applied to

a Bodhisattva who has made his vow not to
become a Buddha until all beings are saved.
In the Lankavatara Sutra, he Buddha
reminded Mahamati: Oh Mahamati, the
Bodhisattva-icchantika knowing that all things
are in Nirvana from the beginning refrains
forever from entering into Nirvanaoan
thien can gia, ngi khong co y hng giac
ngo Phat, ke thu cua thien phap. Ngi cat
t moi thien can. Nhat Xien e la hang
ngi cung hung cc ac, mat het tat ca cac
can lanh, khong the nao giao hoa khien cho
ho tu hanh chi c het. Tuy nhien, Nhat
Xien e cung ap dung cho Bo Tat nguyen
khong thanh Phat cho en khi nao tat ca
chung sanh eu c cu o. Trong Kinh
Lang Gia, c Phat nhac Mahamati: Nay
Mahamati, v Bo Tat nhat xien e biet rang
tat ca s vat eu trong Niet Ban t luc khi
th, nen van gi mai khong nhap Niet
Ban.See Two kinds of Icchantika and
Three kinds of icchantika.
2) Nhng chung sanh vt ra ngoai cac ang cap
trenThose who are altogether outside these
orderHay con mot ang cap khac na cua
nhng chung sanh khong the c bao gom
trong bat c ang cap nao trong bon ang cap
va ke tren; v ho khong he mong muon cai
g e giai thoat, va v khong co mong muon
ay nen khong co giao ly nao co the nhap vao
long ho c. Tuy nhien, co hai nhom phu
thuoc nhom nay va ca hai nhom nay eu
c goi la Nhat Xien e (see Nhat Xien e
and Vo Chung Xien e)There is still
another class of beings which cannot be
comprised under any of the four already
mentiond; for they have no desire whatever
for emancipation, and without this desire no
religious teaching can enter into any heart
See Three kinds of icchantika, and Five
orders of beings.
Icchantika without a nature for final
nirvana: Vo tnh Xien eSee Three kinds of
icchantika.
Ice of moral affliction: Phien nao bang.
Ice is produced from water but it is colder
than water: Bang sinh vu thuy nhi han vu thuy
2199
(y noi nc a t nc ma ra nhng lai lanh hn
nc, hoc tro do thay ao tao ra nhng gioi hn
thay)The pupil surpasses his teacher.
Ichibo (jap): Ichibo is a Japanese term refers to
one stick. This is the Japanese Zen expression
for the use of the stick by a Zen Master for the
benefit of his disciplesIchibo la mot thuat ng
Nhat Ban co ngha la mot cay gay. ay la thuat
ng trong nha Thien cua Nhat Ban ch viec dung
gay cua mot thien s la v li ch cua e t cua
mnh.
Ichien (jap): See Dokyo.
Ichiji-fusetsu (jap): A Japanese Zen term for
not a word is said. Ichiji-fusetsu refers to the
fact that the Buddha in all his teaching or
instruction never made use of a single word to
describe ultimate reality, for it is not preachable.
In consideration of this fact, after his complete
enlightenment, the Buddha did not want to teach
at all. However, compassion for beings trapped in
the cycle of life and death moved him. In doing
this, he had to come down from the level of true
insight to that of everymans consciousness. In
Zen, all the teachings and instructions of the
Buddha mean a finger-point for the purpose of
giving those who wish to cultivate a way leading
to enlightenment and prajna insight into the true
nature of reality. According to a Buddhist legend,
the special transmission outside the orthodox
teaching began with the famous discourse of
Buddha Sakyamuni on Vulture Peak Mountain
(Gridhrakuta). At that time, surrounded by a
crowd of disciples who had assembled to hear him
expound the teaching. The Buddha did not say
anything but holding up a lotus flower. Only
Kashyapa understood and smiled. As a result of
his master, he suddenly experienced a break
through to enlightened vision and grasped the
essence of the Buddhas teaching on the spot.
The Buddha confirmed Mahakashyapa as his
enlightened student. Mahakashyapa was also the
first patriarch of the Indian ZenThuat ng Thien
cua Nhat Ban co ngha la khong noi mot li.
Ichiji-fusetsu ch s kien trong bat c li day do
nao cua c Phat, Ngai chang bao gi dung mot
li nao e dien ta hien thc toi thng hay ban
chat that cua van hu, v no thuoc lanh vc khong
the noi c (bat kha thuyet). Do hieu nh vay

nen ngay sau khi at c toan giac, c Phat a
khong muon thuyet giang nhng g mnh lieu ngo.
Tuy nhien, v thng xot chung sanh b troi buoc
trong luan hoi sanh t nen Ngai anh chap nhan
i thuyet giang. e lam nh vay, Ngai a phai t
ha trnh o ai Giac cua mnh xuong thanh trnh
o hieu biet thong thng. Trong Thien, tat ca
nhng li ch day cua c Phat co ngha la ngon
tay ch trang ch vi muc ch mang lai cho
nhng ai ao c tu tap con ng dan en giac
ngo va at c tr tue bat nha e hieu c mot ke v trong Thien mon).
cach sau sac ban chat that cua van hu. Theo
truyen thuyet Phat giao th s truyen thu rieng
biet ben ngoai cac kinh ien a c bat au
ngay t thi Phat Thch ca vi thi thuyet giang
tren nh Linh Thu. Trc mot nhom ong o
e, Phat ch gi cao mot bong sen ma khong noi
mot li nao. Ch co e t ai Ca Diep bong ai
ngo, hieu c y Phat va mm ci. Sau o Phat
a goi Maha Ca Diep, mot e t va giac ngo cua
Ngai. Ca Diep cung chnh la v trng lao au
tien cua dong thien An o.
Ichiji-Kan (jap): A Japanese Zen term for one-
word barrier. This is a koan with just one-word.
The famous koans of one-word are Wu of
Zhao-Chou Tsung-Shen and Stop of Yun Men
Wen YenThuat ng Thien cua Nhat Ban co
ngha la Rao can bang ch mot t ng. ay la
loai cong an ch vi mot t ng. Nhng thoai au
mot ch noi tieng la ch Vo cua Thien s Trieu
Chau Tong Tham va ch Thoi cua Van Mon
Van YenSee Zhao-Chou-Tsung-Shen and
Yun-Men-Wen-Yen.
Ichiji-Zen (jap): Ichiji-Zen is a Japanese Zen
term for one-word Zen. This is a meditation
practice in which a single word of a master is
taken as a koan. Chinese Zen master Yun-Men-
Wen-Yen was famous in Zen tradition for his
one-word Zen koansThuat ng nha Thien cua
Nhat Ban co ngha la Thien mot t. ay la loai
thien tap suy tng bang cach xem mot t ng noi
ra cua thien s nh la mot cong an. Thien s
Trung quoc Van Mon Van Yen rat noi tieng ve
nhng cong an Thien mot t cua mnh trong
truyen thong nha ThienSee Yun-Men-Wen-
Yen.
Ichijobyodo (jap): Nhat tha bnh ang.
2200
Ichimi-Shabyo (jap): Ichimi-Shabyo is a
Japanese Zen term for one taste pouring of the
bowl. This expression is used for the authentic
transmission of the Buddha-dharma from a Zen
master to his dharma successorIchimi-Shabyo
la mot thuat ng nha Thien Nhat Ban co ngha la
van mot v khi c sang t cai chen nay sang
cai chen khac. Thuat ng nay c dung e ch
mot s truyen thu hoan toan trung thanh phap cua
nha Phat t mot v thay sang mot phap t (ngi
Ichimi-Zen (jap): A Japanese term for one-
taste Zen. Ichimi-Zen means the Zen from the
Buddha and/or the original patriarchsThuat ng
Thien Nhat Ban co ngha la Thien mot v.
Ichimi-Zen co ngha la thien t thi c Phat
hoac gia thien t th cac v nguyen to (e t trc
tiep cua c Phat).
Ichinen-fusho (jap): A Japanese term for a
thought not arising. In Zen, it is said that a state
of mind of a person in whom no deluded thought
arises is that of a Buddha. Ichinen-fusho refers
to this state of consciousness free of all deluded
thoughts, concepts, feelings and perceptions,
which is reached through the practice of
meditation. This is the purest form of
meditationIchinen-fusho la mot thuat ng
Thien cua Nhat Ban, co ngha la khong san sanh
ra t tng. Trong Thien, t ng nay co ngha la
trnh o y thc ma mot ngi at ti khi a loai
tr het nhng ao tng, nhng khai niem, hay
nhng cam tho me m, o la trnh o y thc cua
mot v Phat, ch co the at c do tu tap thien
nh. ay la hnh thc thien nh thuan tuy nhat.
Ichinen-Mannen (jap): A Japanese term for
one moment of consciousness, ten thousand
years. In this expression, the number ten
thousand simply means a limitlessly large
number, and there is no time in the everyday
sense in the experience of enlightenment of all
saintsThuat ng nha Thien cua Nhat Ban co
ngha la mot khoanh khac cua y thc van nam.
Trong t ng nay, ch van co ngha la mot thi
gian dai vo han, khong the o c, va s the
nghiem giac ngo cua tat ca cac v Thanh khong
con khai niem ve thi gian theo ngha thong
thng na.
 2201
I-Ching (635-713): Ngha TnhI-Ching, 635- English by a Japanese scholar, J. Takakusu. More
713 A.D., the famous monk during the Tang
dynasty. He was one of the early Chinese
pilgrims, who traveled to India in 671 by sea and
spent more than 25 years there. He was only
about ten years old when Hsuan-Tsang returned to
China, but he had already prepared himself for the
life of a Buddhist monk. He was admitted to the
Order when he was fourteen. Though he formed
the idea of travelling to India in 652, but he did
not carry it out till he was thirty-seven years old.
In 671, he set out by the sea route for India, where
he remained for over twenty years, travelling over
30 countries; however, he spent half this period in
the Nalanda monastery. He returned to China (Lo-
Yang) in 695, was received with much honour,
brought back some four hundred works, translated
with Siksananda the Avatamsaka Sutra, later
translated many other works (56 sutras comprised
of 230 books) and left valuable account of his
travels and life in India. His itineraries lack the
variety and scientific interest of those of Hsuan-
Tsang, but they are full of human interest. On his
outward voyage in 671, he spent eight months in
Sumatra, six at Srivijaya, a rising maritime State,
now Palembang, and two months in Malaysia in
the neighborhood. He landed at Tamralipti in 673
and thence went to Magadha, the holy land and
worshipped at Bodh-Gaya and other sacred spots.
He spent ten years at Nalanda, hearing the
teaching from different masters, and collecting
holy books. At Nalanda Monastic University he
studied a range of Buddhist subjects, and he
returned to China in 695 with over four hundred
Buddhist texts. Together with Siksananda, he
began translating the Indian texts into Chinese.
He is credited with translating 56 texts in 230
volumes, including the Avatamsaka Sutra and the
Mulasarvastivada Vinaya. In 685, he left India,
again by way of Tamralipti. He spent four years in
Srivijaya to learn more Sanskrit in order to
translate sacred works later on. In 689, he
returned to China to fetch collaborators for his
work and after went back to stay at Srivijaya for
another five years. He finally returned to China in
695. One of I-Chings works, A Record of the
Buddhist Religion as practised in India and the
Malay Archipelago, has been translated into
interesting in some ways are his Memoirs on the
Eminent Monks who went in Search of the Law in
the Western Countries, which translated into
French by Chavannes. This gives us a fair idea of
the earnestness and devotion of the pilgrims
whose numbers were large than we are apt to
imagine and of the spirit with which they braved
the dangers of their enterprises. It is, in fact, a
melancholy succession of tales, full of pathetic
incidents both on land and sea. I-Ching remarks
wistfully: However, triumphal, the path was
strewn with difficulties; the Holy Places were far
away and vast. Of dozen who brought forth leaves
and flowers, and of several who made an attempt,
there was scarcely one who bore any fruit or
produced any real results, and few who competed
their task. The reason for this was the immensity
of the stony deserts of the Land of the Elephant
(India), the great rivers and the briliance of the
sun which pours forth its burning heat, or else the
towering waves heaved up by the giant fish, the
abysses, and the waters that rise and swell as high
as the heavens. When marching solitary, beyond
the Iron Gates between Samarquand and Bactria,
one wandered amongst the ten thousand
mountains, and fell into the bottom of precipices;
when sailing alone beyond the Columns of Coper
(south of Tontkin), one crossed the thousand
deltas over fifty in number, while those who
survive were only a handful of men." According
to I-Ching, several Korean monks had gone to
India, the majority across Central Asia, some by
the sea route; of them, I-Ching says: They died
in India, and never saw their country again. He
died at age 79Ngai Ngha Tnh Tam Tang Phap
S (635-713), mot v s noi tieng thi ng.
Ngai la mot trong nhng nha hanh hng tien
khi cua Trung Hoa, ngi a du hanh sang An
o vao nam 671 bang ng bien va lu lai ay
tren 25 nam. Khi ngai c mi tuoi th Huyen
Trang tr ve Trung Hoa, nhng ngai a t chuan
b cho mnh mot cuoc song tu s Phat Giao. Ngai
gia nhap giao oan nam 14 tuoi. Tuy a nuoi y
nh i An o t nam 652, nhng mai en khi 37
tuoi ngai mi thc hanh c y nh. Nam 671
ngai mi co the bat au dong buom i An o, trai
qua hn 25 nam, i qua hn 30 quoc gia; tuy

nhien, ngai dung rat nhieu th gi tai tu vien Na
Lan a. Tai Vien ai Hoc Tu Vien Na Lan a
ong a hoc Phat ve nhieu chu e rong rai, va tr
ve trung Hoa nam 695 vi hn 400 ban kinh Phat
giao. Cung vi Siksananda, ong a bat au phien
dch kinh ien t tieng An sang tieng Trung Hoa.
Ong a dch 56 bo kinh gom 230 quyen, gom bo
Kinh Hoa Nghiem va bo Luat cua Can Ban
Thuyet Nht Thiet Hu Bo. Nam 695, ngai tr ve
Lac Dng, Trung Quoc, c tiep on nong hau
va ay vinh d (ngi ta noi Thien Hau a ra tan
ca Thng ong e on ngai). Ngai mang ve
hn 400 bo kinh. au tien ngai hp tac vi Thc
Xoa Nan a (ngi nc Vu ien) dch Kinh
Hoa Nghiem. Sau o ngai con dch rat nhieu bo
kinh khac gom 56 bo kinh vi 230 quyen. Cac
cuoc hanh trnh cua ngai khong co s a dang va
chu ch khoa hoc nh cua ngai Huyen Trang,
nhng lai quan tam nhieu en con ngi. Trong
chuyen i nam 671, ngai a lai tam thang tai
Sumatra, sau thang tai Srivijaya, mot quoc gia
vung bien ang phat trien, nay la Palembang, va
hai thang tai Ma Lai. Ngai len bo tai Tamralipti
vao nam 673 va t o i en Ma Kiet a
(Magadha), thanh a hang au, roi en chiem bai
Bodh-Gaya cung cac thanh a khac. Ngai lu lai
vien ai hoc Na Lan a mi nam, nghe bai
giang cua cac bac thay ve giao phap va thu thap
kinh sach. Ngai ri An o cung bang nga
Tamralipta, song bon nam tai Srivijaya, trau doi
Phan ng e sau nay dch kinh sach. Vao nam
689, ngai tr lai Trung Quoc. Ngai a e lai
nhng ky s quy bau ve Tay Vc Cau Phap Cao
Tang (Hoi Ky ve Cac Tu S Xuat Chung i Tm
Chanh Phap Phng Tay), c Chavannes dch
sang Phap ng. Ghi Nhan Ve ao Phat Tai An
o va Quan ao Ma Lai, c J. Takakusu dch
sang Anh ng. Sach cho chung ta mot y niem kha
ro ve s sot sang tan tuy cua nhng ngi hanh
hng ma so lng ong hn ta tng, ve tinh
than chap nhan hiem nguy cua ho. That vay, ay
la mot chuoi dai buon tham ve cac cau chuyen
ay nhng bien co lam ly, ca tren bo lan di
bien. Ngha Tnh a ngam ngui noi: Tuy co
thanh cong nhng con ng ay nhng gian nan.
Vung Thanh a that qua xa vi va bao la. Trong
so ong nhng ngi toan tnh, co may ngi at
c ket qua that s, co may ngi hoan thanh
2202
c nhiem vu cua mnh. Nhng sa mac menh
mong ay soi a cua vung at Voi (An o),
nhng dong song ln choi chang anh mat tri doi
sc nong thieu ot, hoac nhng vc sau, nhng
t song cao ngat. Khi i tren bo mot mnh ben
kia Thiet Mon gia Samarquand va Bactria, ngi
ta lac vao gia hang ngan ngon nui, de ri xuong
ay vc t nhng vach a dng ng; khi i
thuyen n oc ben kia tru ong (pha nam
Tonkin) th phai bang qua vo so vung chau tho va
co the b thiet mang. V the cho nen trong so nam
chuc ngi ra i th so song sot tr ve ch em
tren au ngon tay. Theo Ngha Tnh, nhieu tu s
Cao Ly, bang qua vung Trung A, hay i ng
bien, rat nhieu trong so ho a chet tai An o, ch
khong bao gi c nhn thay lai x s cua mnh.
Ngai th tch nam 79 tuoi.
Ichirai-ka (jap): Sakrdagamin (skt)The effect
which is subject to one returnThe state of
returning only once againNhat Lai Qua.
Ichiren-in (jap): Nhat Lien Vien (Chua trong
Phat Giao Nhat Ban).
Icon (n): IdolNgau tngTranh tng.
Iconic statue: Thanh tng.
Iconoclasm: Chu ngha bai tr thanh tng (pha
huy thanh tng).
Iconoclastic (a): Bai tr thanh tng.
Iconographic (a): Thuoc ve Ngau Tng hoc.
I-consciousness: Atman-vijnana (skt)Nga
thcSee Atman.
Iddhi (p): Than thong bien hoaSuper
knowledgeMode of insight attained by the
practice of Dhyana.
Iddhipada (p): T phap than tuc.
Iddhi-patihariyam (p): The miracle of psychic
powerThan tuc than thongSee Three
dharmas (LIII).
Idea (n): Samjna (skt)T tngKhai niem
See Mental dharmas, and Seventy-five dharmas
of the Abhidharma Kosa.
Idea of accumulation of merit: Y tng tch
cha phuc baoThe idea of merit by the
accumulation of which the Yogin desires to attain
Buddhahood or final deliverance. This is one of
the ten wrong ways into which the Yogin may
fallNh o hanh gia mong at ti Phat qua hay

giai thoat rot rao. ay la mot trong mi lam lac
ma thien gia co the b ri vaoSee Ten wrong
ways into which Zen practitioners may fall.
Idea of annihilation: oan kienHolding to
the idea of annihilationCho rang moi th eu
oan dietSee Eight incorrect views.
Idea of birth-and-death does not obtain in
reality: Y niem sinh va diet khong ton tai trong
thc tnhSee Eight ways of no-birth.
Idea concord: Kien Hoa ong GiaiIdea
concord, one of the six points of reverent harmony
or unity in a monastery or convent or sixfold rules
of conduct for monks and nuns in a monastery
which the Buddha taught in the Mahaparinibbana
Sutta and Sangiti SuttaKien Hoa ong Giai,
mot trong sau iem song chung hoa hp trong t
vien ma c Phat a day trong Kinh ai Bat Niet
Ban va Kinh Phung Tung trong Trng Bo
KinhSee Six fold rules of conducts for monks
and nuns in a monastery.
Idea of a creator: S phu kienHolding to the
idea of a creator. This is one of the eight incorrect
viewsS phu kien hay Tao hoa kien, cho rang
co mot ang tao hoa. ay la mot trong tam loai ta
kienSee Eight incorrect views.
Ideas grasped and held: ImpressionsChap
thu.
Idea of permanence: Thng kienHolding to
the idea of permanence. This is one of the eight
incorrect viewsCho rang moi s moi vat thng
hang. ay la mot mot tam loai ta kienSee
Eight incorrect views.
Idea of the reality of things: Hu kien
Holding to the idea of the reality of thingsCho
rang ch phap la hien thcSee Eight incorrect
views.
Idea of reincarnation: Te tng hien hanh
chng (ve tai sanh)See Ten hindrances.
Idea of unreality of all things: Vo kien
Holding to the idea of unreality of all thingsCho
rang ch phap la khong thcSee Eight incorrect
views.
Ideal (a): Ly tng.
Ideal of Buddhism: Ly tng Phat giaoThe
Buddha founded Buddhism, not only to save
sentient beings but also to eliminate the
2203
distinction between classes in India at that time.
To the Buddha, the ideal of Buddhism would first
give everyone an equal opportunity in daily life as
well as in cultivation. Against the asserted
superiority of the Aryan race and the appellation
of Anarya or Non-Aryan given to the
aborigines of some earlier immigrants on the
Indian continent, the Buddha often argued that the
word Arya meant noble and we ought not call a
race noble or ignoble for there will be some
ignoble people among the so-called Arya and at
the same time there will be some noble people
among the so-called Anarya. When we say noble
or ignoble we should be speaking of an individual
and not a race as a whole. It is a question of
human dignity, knowledge or wisdom, not of birth
or caste. Thus the ideal of Buddhism is to create a
noble personage in the sense of a noble life. The
ideal set forth by the Buddha was very clear. His
ideal is that as a man, he tries to teach other men,
noble or ignoble, to be perfect men, i.e., men of
perfect enlightenmentc Phat a sang lap ra
Phat giao, khong ch nham cu oc chung sanh
ma con nham loai tr s phan biet giai cap An
o thi bay gi. Vi Ngai, ly tng cua Phat giao
la trc tien moi ngi phai co c hoi bnh ang
nh nhau trong cuoc song cung nh cuoc tu. e
chong lai cai t hao cua giong ngi Aryan va
chong lai cach ma nhng ngi nay a menh
danh cho nhng tho dan hay nhng dan ban a
tren luc a An o thi co, tc nhng ngi
khong phai la Aryan la e tien. c Phat thng
day rang danh t Aryan co ngha la cao quy va
chung ta khong the goi mot giai cap nao la cao
quy hay khong cao quy c, bi v luc nao cung
co nhng ngi e tien trong giai cap goi la cao
quy, va ong thi luc nao cung co nhng ngi
cao quy trong cai goi la giai cap e tien. Khi
chung ta goi cao quy hay e tien, chung ta noi ve
mot ngi nao o ch khong the qu ua ca nam
cho toan the mot giai cap. ay la van e cua
nhan cach, cua tri thc, cua tr tue ch khong phai
la van e sinh ra dong ho hay giai cap nao. Do
o, ly tng cua Phat giao la tao nen mot ngi
cao quy trong ngha mot cuoc song cao quy. Ly
tng ma c Phat dng len that la ro rang. Ly
tng o nh the nay: la mot ngi, Ngai day cho
 2204

con ngi, cao quy hay e tien, thanh ngi hoan 2) NhtSee Eight misleadings.
hao, ngha la con ngi cua giac ngo vien man. Identity of cultivation and the cultivated: Tu
Ideal realized world: The ideal realized, or the Tnh Bat Nh MonTu tnh chang phai hai mon
world in which the principle is applied in actual (tu la tu chnh ren luyen than tam, tnh la cai ban
life, or the fact and the principle harmonizedLy tnh von thanh tnh hay Phat tanh cua chung sanh,
hai le ay chang khac nhau nen goi la tu tnh bat
S Vo Ngai Phap Gii, the gii the hien ly trong
s; s va ly cung hoa ieuSee Four states of nh mon).
universe and Four dharma realms. Identity and difference: Agreement and
Ideal world: The world of law or principleLy disagreementTc phi (s giong va s khac).
Phap Gii, the gii ly tng cua nh luat hay Identity of the Individual and Buddha:
nguyen lySee Four states of universe and Four Similarity in form with the BuddhaTng T
dharma realms. Tc PhatTng T TcTng T Phat
Idealism (n): Duy tam. Similarity in form with the Buddha, one of the six
Idealism School: Duy Thc TongSee forms or stages of Bodhisattva developments as
Vijnanavada. defined in Tien-Tai Perfect or Final Teaching, in
Idealistic reflection: Duy Thc QuanThere contrast with the ordinary six developments as
are three subjects of idealistic reflectionCo ba found in the Differentiated or Separated School
oi tng trong Duy Thc quan: Mot trong sau giai oan phat trien len Phat cua
1) Ego and things are realities: Bien Ke S Bo Tat theo Thien Thai Vien Giao, oi lai vi
Chap TnhQuan that tanh cua nga va ch Luc V trong Biet Giao. ** See Six stages of
phap. Bodhisattva developments.
2) Things are produced by caused and Identity of name and substance: Danh The
circumstance: Y Tha Khi TnhQuan ch Cai dung e goi cai theName and embodiment.
phap c sanh ra bi nhan duyen. Identity of phenomena and principle: Tc S
3) Bhutatathata is the only reality: Vien Thanh Tc LyThe identity of phenomena with their
Thc TnhQuan ch co Chan nh la hien underlying principle, i.e. spirit and body are a
thc. unityS giong nhau gia s va ly, nh than
Idealistic representation: Duy thcThere are khong la tam.
five kinds of wisdom or insight or idealistic Ideology (n): Quan niem hoc.
representation in the sutras and sastras (the first Idiom (n): Thanh ng.
four are objective and the fifth is subjective)Co Idle: LazyGiai aiSee Two kinds of
nam loai Duy ThcSee Five kinds of wisdom or affliction (C).
insight or idealistic.
Idle conversation after tea and wine: Tra d
Idealization (n): Ly tng hoa. tu hau.
Ideation (n): S quan niem hoa hay ngh tng. Idle gossip: Y ngSee Four un-Ariyan modes
Identical (a): Tng TAlikeLike of speech (A).
SimilarIdenticalAttainment-like (this is only Idle talk: Nhan am hy luanDevout Buddhist
a temporary situation). should never Idly talk on inconsequential topics
Identification (n): S nhan dang. only for amusement wastes our time and others
Identify (v): Nhan dien. timePhat t thuan thanh ng nen nhan am hy
Identify the birth (can tell who the persons luan (noi nhng li phu phiem ve nhng chuyen
in the birth) : Nhan dien tien than (co the noi khong au ra au) ch e giai khuay lam mat th
c ten nhng nhan vat trong tien than ay). gi cua mnh va cua ngi khac ma thoi.
Identification (n): Nhan dang. Idle thoughts: Vong tngIf we practice
meditation we can stop our idle thoughts and
Identity (n):
cultivate the Way with our true mind, then our
1) Than phanBan than.
 2205

merit and virtue will be measureless and ta lien hoi: Ong em le vat e bieu ngi khac,
boundless. But if we do not take time to cultivate, ngi kia khong nhan th le vat ay tr ve vi ong
there is no use just talking dharmaTu tap thien khong? Ngi kia ap: Ve ch. Ta bao: Nay
nh la xa bo moi vong tng, lay tam chan that ong mang ta, ta khong nhan th t ong rc hoa
e tu tap, th cong c ay la vo lng. Ngc lai, vao than, giong nh am vang theo tieng, bong
neu chung ta khong tu tap c nh vay th chang theo hnh, rot cuoc khong the tranh khoi. Vay hay
co li ch g khi ch noi phap suong. can than, ng lam ieu ac.
Idleness (n): Ignoble (a): Hen monMean.
1) Unoccupied: LeisureNhan roi. Ignoble deeds: Bat Tnh HanhImpure deeds,
2) Pramada (skt)Phong datSee Seventy- or sexual immoralityPhi pham hanh, gom
five dharmas of the Abhidharma Kosa. nhng viec hen ha bat tnh hay dam o.
3) Thina (p): Ngay ngatHon tram. Ignoble life: Cuoc song hen mon.
Idleness is the root of all evils: Satan finds Ignoble trades: Nhng nghe hen monTrades
some mischief for idle hands to doNhan c vi which a Buddhist should avoid, include butchery,
bat thien. hunting, fishing, warfare, weapon makers, dealers
Idol (n): Ngau tng. of poisons, drugs and drinks which cause
Idolatry (n): S sung bai ngau tng. stupefaction and intoxicationNghe Hen Mon
Idolization (n): Ngau tng hoa. Nhng nghe ma mot Phat t nen tranh, bao gom
Idolize: WorshipBow in venerationChiem nghe xe tht, san ban, cau ca, anh tran, lam vu
baiTon sung. kh, ban chat oc, thuoc va ru lam hai ngi.
If it is difficult for the poor to complain, it is Ignorance (n): Avijja (p)Avidiya or Maya
(skt)Moha (skt)Mudhaya (p)Vo Minh
easy for the rich to avoid being arrogant:
ConfusionDelusionFolly or Ignorance
Ban nhi vo oan nan, phu nhi vo kieu d (ngheo ma
StupidityUnenlightenedUnenlightened
khong oan mi kho, ch giau ma khong kieu th
conditionNon-perceptionUnillumined
de thoi).
Unwillingness to accept Buddha-truth
If you give someone a gift and the person
UnintelligenceKe ngu muoiSi Ket hay si me
does not want it, the gift still belongs to you: hay s vo minh cua viec khong hieu s ly (vo
Neu ban em le vat e bieu ngi khac, ngi minh ket hay phien nao gay ra bi ngu muoi)
kia khong nhan th le vat ay tr ve vi ban Vo minh hay s cuong si cua tam thcSee Five
According to the Sutra In Forty-Two Sections, higher bonds of desire, Five hindrances (A), Five
Chapter 7, the Buddha said: There was one who, hindrances to spiritual progress, Five ties in the
upon hearing that I protect the way and practice higher realm, Nine bonds that bind men to
great humane compassion, intentionally or mortality, Ten kinds of wrong views, Twelve
voluntarily came to scold me. I was silent and did conditions of cause and effect, and Fourteen
not reply. When he finished scolding me, I asked, unwholesome factors and Delusion.
If you are courteous to people and they do not (I) The meanings of AvidyaNgha cua Vo
accept your courtesy, the courtesy returns to you, Minh:
does it not? He replied, It does. I said, Now 1) Ignorance: StupidityDelusionSi me.
you are scolding me but I do not receive it. So, the 2) Unenlightened: UnilluminatedKhong giac
misfortune returns to you and must remain with ngo.
you. It is just as inevitable as the echo that follows 3) The first or last of the twelve nidanas: Mac
a sound or as the shadow that follows a form. In xch th nhat hay mat xch cuoi cung trong
the end, you cannot avoid it. Therefore, be careful Thap Nh Nhan Duyen.
not to do evil.Theo Kinh T Thap Nh Chng, 4) Illusion or darkness without illumination, the
Chng 7, c Phat day: Co ngi nghe ta gi ignorance which mistakes seeming for being,
ao, thc hanh tam ai nhan t, nen en mang ta; or illusory phenomena for realities: Cai tam
ta im lang khong phan ng. Ngi kia mang xong,

am on, khong chieu roi c ro rang s ly
cua cac phap.
5) Ignorance is the main cause of our non-
enlightenment. Ignorance os only a false
mark, so it is subject to production, extinction,
increase, decrease, defilement, purity, and so
on. Ignorance is the main cause of our birth,
old age, worry, grief, misery, and sickness,
and death: Vo minh la nguyen nhan chnh cua
s khong giac ngo cua chung ta. Vo minh ch
la gia tng nen no chu anh hng cua sanh,
diet, tang, giam, ue, tnh, van van. Vo minh
chnh la nguyen nhan cua, sanh, lao, lo au,
sau muon, kho s, benh hoan, va chet choc
See Twelve links of cause and effect.
(II) The other meanings of IgnoranceNhng
ngha khac cua Vo Minh:
1) Ignorance of the way of escape from
sufferings, one of the three affluences that
feed the stream of mortality
transmigrationVo minh khong biet g en
con ng thoat kho la mot trong ba lau hoac
nuoi dng dong sanh t luan hoiSee
Ignorance and Three affluences.
2) Sometimes ignorance means Maya or
Illusion. It means complete darkness
without illumination. The ignorance which
mistakes seeming for being, or illusory
phenomena for realitiesCo khi Vo minh co
ngha la ao tng. Ngha la bong toi hoan
toan khong co anh chieu sang. Vo minh la
lam cai dng nh vi cai that la, hay hien
tng ao tng ma cho la thc tai.
3) One of the three fires which must be allowed
to die out before Nirvana is attained. The
erroneous state of mind which arises from
belief in self: Vo minh, si me hay khong giac
ngo, mot trong ba ngon la can phai dap tat
trc khi bc chan vao Niet ban. ay la
trang thai sai lam cua tam lam khi day s tin
tng ve ban nga.
(III) Special characteristics of IgnoranceNhng
ac tnh cua Ignorance:
1) Vo minhSi meDelusionStupidity
Ignorance is not seeing things as they really
are. It is failing to understand the truth about
life. As long as we have not develop our
minds to obtain wisdom, we remain ignorant
2206
of the tru nature of things. According to
Buddhism, ignorance means regarding the
self as realVo minh la nhn moi s moi vat
khong ung nh that. Khong hieu s that ve
cuoc i. Chng nao ma chung ta khong phat
trien tam mnh e at c tr tue chng o
chung ta van vo minh ve ban chat ung cua
s vat. Theo Phat giao, vo minh co ngha la
coi cai nga hay cai ta la thatSee Avidya.
2) The fire of ignorance/hatred burns down the
forest of merit and virtue: La vo minh ot
chay ca rng cong c.
3) Mohacarita (p)Bam tanh si meIgnorant
temperamentSee Six kinds of
temperament.
4) Moha (skt): SiDue to ignorance, people do
not see things as they really are, and cannot
distinguish between right and wrong. They
become blind under the delusion of self,
or clinging to things which are impermanent,
changeable, and perishable. Once anger
arises, one has nothing but ignorance. In
order to eliminate ignorance, you should
meditate on causalityV si me ma ngi ta
khong thay c cai nhn nh th, khong the
phan biet ung sai. Ngu si lam cho ngi ta
mu quang ve chap nga, chap phap la nhng
th vo thng, luon thay oi va hoai diet. Khi
gian d a khi len th con ngi se khong
con g ngoai si me. e triet tieu si me ban
nen thien quan nhan duyen. **See Fifty-
one Dharmas interactive with the Mind, and
Seventy-five dharmas of the Abhidharma
Kosa.
5) All of our psychological problems are rooted
in ignorance, in delusion. Ignorance is the
crowning corruption. Our greeds, hates,
conceits and a host of other defilements go
hand in hand with our ignorance. The
solutions are to be found in the problems
themselves and hence we should not run
away from our problems. Analyze and
scrutinize the problems, and you will see that
they are human problems, so do not attribute
them to non-humans. Our real problems can
be solved only by giving up illusions and false
concepts and bringing our lives into harmony
with reality and this can be done only through

meditationTat ca nhng van e kho khan
cua chung ta eu bat nguon t vo minh va me
hoac. Vo minh la bn nh ng hang au.
Tham lam, san han, nga man va rat nhieu
bn nh khac cung phat sanh chung vi vo
minh. Giai phap phai nam trong nhng van
e ay, va do o, chung ta khong nen tach ri,
chay i tm au ngoai van e. Phan tach va
nghien cu cho tan tng chung ta se thay
rang tat ca nhng van e ay eu la nhng
van e cua kiep nhan sinh, cua con ngi,
vay th chung ta khong nen o trach nhiem
cho ai khac hn la con ngi. Nhng van e
that s chu chung ta phai c va ch c
giai quyet bang cach dt bo nhng ao kien va
nhng khai niem sai lam, va thu xep nep
song cua chung ta vao khuon kho ieu hoa
ong nhp vi thc tai. Va ieu nay ch co the
thc hien c qua thien hanh ma thoi.
(III) Categories of AvidyaPhan loai vo minh:
(A) According to the Awakening of Faith, there
are two kinds of avidyaTheo Khi Tn
Luan co hai loai Vo Minh:
1) The radical, fundamental, original darkness or
ignorance considered as a primal condition:
Can ban vo minhVo thuy vo minh.
2) Branch and twig conditions, considered
as phenomenal: Mat Chi Vo Minh.
(B) The underlying tendency to ignoranceVo
Minh Tuy MienSee Seven defilements,
and Seven underlying tendencies.
(IV) The Buddhas teachings on Avidya in the
Dharmapada SutraNhng li Phat day ve
Vo Minh trong Kinh Phap Cu:
1) If a fool associates with a wise man even all
his life, he will understand the Dharma as litle
as a spoon tastes the flavour of soup
(Dharmapada 64): Ngi ngu suot i gan gui
ngi tr van chang hieu g Chanh phap, v
nh cai muong muc canh luon ma chang bao
gi biet c mui v cua canh.
2) A fool with little wit, goes through life with
the very self as his own greatest enemy. In
the same manner, evil doers do evil deeds,
the fruit of which is bitter (Dharmapada 66):
Ke pham phu khong giac ngo nen i chung
vi cu ch mot ng. Cung the, nhng
2207
ngi tao ac nghiep nhat nh phai cung ac
nghiep i en kho bao.
3) As long as the evil deed done does not bear
fruit, the fool thinks it is as sweet as honey;
but when it ripens, then he comes to grief
(Dharmapada 69): Khi ac nghiep cha thanh
thuc, ngi ngu tng nh ng mat, nhng
khi ac nghiep a thanh thuc, ho nht nh
phai chu kho ang cay.
4) Let a fool, month after month, eats only as
much food as can be picked up on the tip of a
kusa blade; but he is not worth a sixteenth
part of them who have comprehended the
truth (Dharmapada 70): T thang nay qua
thang khac, vi mon an bang au ngon co
Co-sa (co thm), ngi ngu co the lay e
nuoi song, nhng viec lam ay khong co gia tr
bang mot phan mi sau cua ngi t duy
Chanh phap.
5) The fool always desire for an undue
reputation or undeserved honour, precedence
among the monks, authority in the
monasteries, honour among other families
(Dharmapada 73): Ke ngu xuan thng hay
muon danh tieng ma mnh khong xng: cho
ngoi cao trong Tang chung, oai quyen trong
Tang l, danh vong gia cac gia toc khac.
** See Four principal poisonous outflows, Seven
messengers, Nine bonds that bind men to
mortality, and Ten branches of evils.
Ignorance and Bhutatathata: Vo minh Phap
tnh nhat theAvidya and Bhutatathata are of the
same nature, as are ice and water; the ice of
avidya is the water of all things, the source out of
which all enlightenment has comeVo minh va
chan nh ong mot the, giong nh bang va nc;
bang vo minh la nc cua moi th, la nguon ma
trong o giac ngo xuat hien.
Ignorance and desire: Unenlightened desire
Si AiIgnorance and desire, or unenlightened
desire, ignorance is being father, desire is mother,
which produce all affliction and evil karmaSi
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 nghiep.
Ignorance and dull ideas: Am on chng.

Ignorance about the ego: Atmamoha (skt)
Nga SiS me muoi ve cai ngaSee Four
fundamental evil passions.
Ignorance in the ego: Nga siSee Ignorance
about the ego.
Ignorance as father: Vo Minh PhuIgnorance
as father and desire as mother produce the ego
Vo minh nh cha, tham ai nh me san sanh ra cai
nga.
Ignorance, karma and
Ajnanakarmatrsna (skt)Vo Minh Nghiep Ai
Vo minh, nghiep va ai duc la ba lc chnh gay ra
tai sanhIgnorance, karma, and desire are the
three main forces that causes reincarnation.
Ignorance and pride: Si ManNgu si va nga
man cong cao, hay s nga man me muoi
Ignorant pride.
Ignorance in regard to the ego: Nga Si Phien
NaoSee Four delusions in reference to the ego.
Ignorance or stupidity: Ngu SiSee Six sins
that smother the six paramitas or the pure mind
and Seven defilements.
Ignorance in the trailokya: State of
unenlightenmentVo minh tru aSee Five
states or conditions of all errors found in mortality.
Ignorance of the way of escape: The taint of
ignoranceVo Minh Lau HoacVo minh trong
tam giiSee Three affluences.
Ignorance without beginning: Vo Thuy Vo
MinhCan Ban Vo MinhNguyen Pham Vo
Minh.
1) Primal ignorance: The period
unenlightenment or ignorance without
beginningNguyen Pham Vo MinhHoac
the can ban cua luan hoi sanh t khong co s
bat au (khong thau at c cai ly tnh bnh who cares only for meditation without
ang phap gii).
2) The period of transmigration which has no
beginning; since under the law of causality
everything has a cause, therefore no
beginning is possible; for if there were a
beginning it would be without a cause, which
is impossible: Gian Cach Vo MinhLuan hoi
sanh t khong co s bat au; theo luat nhan
qua th tat ca cac phap hu vi eu la nhan
duyen sanh (qua cua hien tai la do nhan cua
2208
thi trc ma sanh ra), khong the nao co s
bat au.
3) Primal ignorance is without beginning; and
the bhutatathata is without beginning, the two
terms connoting the same idea: Vong Chan
ong TheCan ban vo minh va chan nh
eu cung mot the.
Ignorant (a): DarkObscureNgu si.
Ignorant condition: Unenlightened condition
desire: Considered as in primal action, the stirring of the
perceptive faculty, associated with corpus or
substanceThe objective illusory worldVo
minh nghiep tngVo minh hay tnh trang
khong giac ngoSee Three subtle conceptions.
Ignorant condition before discernment and
differentiation: Primal ignoranceCan ban vo
minh.
Ignorant and dull ideas: Am on chngSee
Ten hindrances.
Ignorant law: Ngu PhapIgnorant, or immature
law, or method, i.e. that of sravakas and pratyeka-
buddhas, HinayanaCon goi la Tieu Tha Ngu
Phap, mot trong hai loai Tieu Tha, Thanh Van
va Duyen Giac, ch me chap ngu phap ma
khong hieu c dieu ly phap khong cua ai
Tha.
Ignorant like a child: Bala (skt)Ngu ong
(ngu nh mot a con nt).
Ignorant monk: Ngu Tang (v tang b vo minh
khong che).
Ignorant perception: Vo Minh KienIgnorant
of view of phenomena which produces all kinds of
illusionViews produced by ignoranceTa kien
sanh ra bi vo minh.
Ignorant preceptor: Am ChngA person
undestanding the meanings of sutrasCh chuyen
vao cong phu toa thien, ma khong thong hieu
ngha ly cua kinh ien.
Ignorant temperament: Mohacarita (p)Bam
tanh si meIgnoranceSee Six kinds of
temperament.
Ignorant and undeveloped beings: Bahu-jana
(skt)Quan ManhAll the shoots, sprouts, or
immature things, i.e. all the living as ignorant and
undevelopedNhng g mi lu mam cha thanh
 2209

thuc, v vi nhng chung sanh mi phat tam ao, tham ve Thien Thai giao, nen ban s giai cua ong
cha phat trien, hay con b vo minh che lap minh c xem nh cha ng rat nhieu giao ngha
tam. Thien Thai. Ban cao lu truyen cha c tu
Ignorant and unenlightened: Mudha (skt) chnh, sau cung c Tr Nghiem, e t cua Thien
Ngu si (khong giac ngo). Vo Uy va On Co, e t cua Kim Cang Tr, hieu
Ignorant views: Vo Minh Kien. nh va at ta lai la ai Nhat Kinh Thch Ngha.
ong Mat van y theo ban kinh cu cha c tu
Ignore the evil and highlight the good: An ac
chnh, trong luc Thai Mat lai dung ban c hieu
dng thien (tot khoe xau che).
nh nay. Nhat Hanh theo hoc vi ca hai Phap s
Igyo (jap): Quy NgngSee Igyo-Shu.
An o la Thien Vo Uy va Kim Cang Tr va c
Igyo-Shu (jap): Quy Ngng tongA Zen sect ca hai truyen cho cac nghi quy ve Kim Cang Gii
established by Pai-Chang-Huai-HaiMot dong (Vajradhatu) va Thai Tang Gii (Garbhadhatu),
Thien c sang lap bi ngai Bach Trng Hoai nhng co ngi cho rang ong coi Kim Cang Gii
HaiSee Pai Chang Huai Hai. quan trong hn.
Ihai (jap): A Japanese Buddhist term for Ijuku-ka (jap): Vipaka-phala (skt)Maturation
Ancestral tablet.Thuat ng Phat giao Nhat of effectD thuc quaFruit ripening differently,
Ban co ngha la Bai v (tam bia nho e ten or heterogeneous effect produced by
ngi qua co c th trong chua). heterogeneous cause, i.e. in another incarnation,
I-Hsing: Nhat HanhAccording to Prof. Junjiro or life, e.g. the condition of the eye and other
Takakusu in The Essentials of Buddhist organs now resulting from specific sins or
Philosophy, I-Hsing (683-727), a pupil of otherwise in previous existenceQua bao khac
Subhakarasimha, who was well versed in the San- thi ma chn, nh trong mot kiep tai sanh nao o
Lun, the Zen, the Tien-Tai, and the calendar, th do cai nhan i trc ma ngu can i nay se
assisted Subhakarasimha in his translation of the xau, ep, thong minh, ngu on (ch khong phai la
Great Sun text. On hearing the lecture from his thien ac na, do o mi goi la d thuc qua).
teacher, I-Hsing compiled a commentary on the Ikeda Daisaku (-1928): Third president of Soka
Sun text called Ta-Jih-Ching-Su. Since he was a Gakkai, one of the largest Buddhist organizations
savant of the Tien-Tai doctrine, his commentary in Japan. He first encountered the organization in
is said to contain some of the Tien-Tai tenets. 1947 and became a passionate adherent soon
The commentary, as it was left in an unrevised after. Following the death of the organizations
manuscript, was afterward revised by Chih-Yen, a second president, Josei Toda (1900-1958), he
pupil of Subhakarasimha, and Wen-Ku, a pupil of succeeded him and began a program of expanding
Vajrabodhi, and was called by a new name Ta- the membership of the organization. Today it
Jih-Ching I-Shih. The Tomitsu follows the former claims several million followers in Japan, but the
revision whilt the Taimitsu adopts the latter. I- membership has split in recent years as a result of
Hsing studied under the two Indian teachers conflict between lay Soka Gakkai and the priests
Subhakarasimha and Vajrabodhi, and received the of Nichiren Shoshu over the leadership and
cults of both the Realm of Matrix Repository direction of the organization. Under Ikedas
(Garbhadhatu) and the Realm of Diamond leadership it has also expanded its activities
Elements (Vajradhatu), but he is said to have held overseas and today has many thousands of
the latter as the more important of the twoTheo members in Europe and in the USAV chu tch
Giao S Junjiro Takakusu trong Cng Yeu Triet th ba cua to chc Soka Gakkai, mot trong nhng
Hoc Phat Giao, Nhat Hanh (683-727), e t cua to chc Phat giao ln nhat Nhat Ban. Lan au
Thien Vo Uy, tinh thong ve Tam Luan, Thien, tien ong gap to chc nay vao nam 1947 va chang
Thien Thai va lch so, tng giup Thien Vo Uy bao lau sau o ong tr nen het sc gan bo vi no.
dch kinh ai Nhat. Nh nghe thay giang, Nhat Sau khi v chu tch th hai la ong Josei Toda qua
Hanh a trc tac mot ban s ve Kinh ai Nhat, i th ong len ke v va bat au chng trnh m
goi la ai Nhat Kinh S. V la mot hoc gia uyen rong t cach hoi vien cua to chc. Ngay nay to
 2210

chc nay tuyen bo co en vai trieu tn o Nhat, With staff and straw sandals,
nhng so tn o a b chia che do hau qua cua Finds truth.
cuoc tranh chap gia nhom tai gia Soka Gakkai There they practice Zen on sure ground,
va nhom Tang l Nichiren Shoshu trong quyen Comfortably leaning back,
lanh ao va ng hng hoat ong cua to chc. For their own profit.
Di s lanh ao cua Ikeda to chc a m rong
hoat ong ra hai ngoai va ngay nay co hang ngan Ten days
hoi vien Au Chau va Hoa Ky. In the monastery
Ikegami (jap): Vung Tr Thng (gan ong Made me restless.
Kinh, Nhat Ban). The red thread
Ikkatsu (jap): Mot tieng hetSee Katsu and On my feet
Lin-Chi I-Hsuan. Is long and unbroken.
If one day you come
Ikkyu Sojun (1394-1481): One of the most
Looking for me,
famous Japanese Zen masters, particularly
Ask for me,
renowned for his unorthodox lifestyle and his
At the fishmongers,
poems extolling the virtues of wine and sex. He is
In the tarven,
known in the history of Zen as much for his
Or in the brothel.
profound wit as for his profound realization of
Mot trong nhng thien s noi tieng cua Nhat Ban,
Zen. He mocked the deterirorating Zen of the
ac biet noi tieng ve loi song khong theo chnh
great monasteries of his time. Though he
thong cua ong va nhng bai th tan dng cong
belonged to the Rinzai tradition, he often
c cua ru va tnh duc. Ong c biet en trong
castigated its leaders for their dogmatic adherence
lch s Thien ve s hai hc tham sau va s
to form and tradition. In 1420, while meditating by
chng ngo sau cua mnh. Ong cham biem loai
night in a boat on a lake, at the sudden caw of a
thien ang b suy tan trong cac t vien ln vao
crow, he experienced enlightenment. Confirmed
th cua ong. Du ong thuoc dong Lam Te, ong
by his master as his dharma successor, like his
thng ch trch nghiem khac lanh tu cua tong
master, he kept monastic life at a distance.
phai v viec cng nhac trong giao phap va hnh
Initially he lived as a hermit on Mount Jou and
thc cua truyen thong. Vao nam 1420, ong at
later in his hut of the blind ass in Kyoto. In 1474,
c ai giac vao mot em tren con thuyen khi
he was appointed by the imperial house as abbot
nghe tieng keu cua mot con qua gia luc ang
of Daitoku-ji. He could not avoid this
thien nh sau. Ong c thay xac nhan la ng
appointment, but he tried not to live in Daitoku-ji
ke v Phap. Cung nh thay mnh, ong ng xa sinh
in Shuon-an, a small temple in his home village of
hoat thien vien. Luc au ong an tai Jou, roi ra
Maki until he passed away in 1481. It is reported
song trong tup leu cua con la mu tai Kyoto.
that he was so disturbed by the ossification of Zen
Nam 1474, ong c nha vua bo nhiem lam vien
that he tore up the certificate of awakening (Inka-
trng tu vien ai c T. Tuy khong the t choi
Shomei) given to him by his master, and he
s bo nhiem nay, ong luon tranh lu lai tu vien,
refused to name a dhrama-successor. He was also
ma thng lui ve tai Shuon-an, mot ngoi chua
a poet who praised the great masters of the
nho tai que ong lang Maki cho en khi ong th
ancient times, and often called himself as the
tch vao nam 1481. Ngi ta tng thuat rang ong
blind ass.
rat phien toai v s hoa a cua Thien (cng nhac)
Who among Lin-Chis students
en o ong xe bo giay chng nhan giac ngo do
Give a hoot
thay ong cap, va choi bo luon ca viec c lam
About the authentic transmission?
Phap t cua mnh. Ong con la mot thi s thng ca
In their school
ngi cac thay thien thi xa va t coi mnh nh
Theres no shelter
mot con la mu.
For the blind ass
Co mon o Lam Te nao
Who, on the road

Con cham lo
Ti truyen thong that?
Trong cac nha trng cua ho
Khong co ni an nau
Cho con la mu
i tm chan ly
Chan mang dep va tay chong gay.
Ho thc hanh thien tren nen at vng,
Trong tien nghi va trong s an toan,
V moi li cua mnh.
Mi ngay a qua
Trong tu vien
Lam cho toi ay nhng lo au,
Si ch o
Di chan toi
That dai nhng con nguyen ven.
Neu mot ngay kia co ai en
Tm toi,
Hay hoi toi,
Tai ni anh hang ca,
Tai ni quan ru,
Hay tai ni nha tho.
Ikomayama (jap): Nui Sinh C (Nhat Ban).
Iksani (skt): Iksana (skt)Y Sat NiAccording
to the Kosa Sastra, this is a kind of magic mode of
reading anothers thoughtsTheo Cau Xa Luan
th ay la mot loai chu thuat ma ngi luyen co
the biet c nhng y ngh trong tam ngi khac. 13) Double-tongued: Noi li hai chieu.
Iksvaku (skt): Cam GiaNht Soa Cu
VngOne of the surnames of Sakyamuni, from
a legend that one of his ancestors was born from a
sugar caneMot trong cac ho cua dong Thch Ca,
theo truyen thuyet la mot trong nhng ong to cua
Ngai a c sanh ra t trong mot cay ma.
Iksvaku-Virudhaka (skt): Cam Gia Vng
Vua Ma, ma ngi ta noi la mot trong nhng ong
to cua dong Thch Ca, nhng nhng ngi khac
cung cho ay la to cua dong ho mnhKing of
the sugar-cane, said to be one of the ancestors of
Sakyamuni, but the name is claimed by others.
Ill (a): SickA person who is not enlightened is
ill by definition. The healing process is the
conversion of suffering into the aspiration to attain
enlightenment.
Ill-affected: Ac yHatredIll-willIll-
intentMalicious.
2211
Illegal (a): Bat hp phapIllegitimate
UnlawfulIllicit.
Ill-feeling: Ac CamAversionAntipathy
DislikeIll-feeling.
Ill-gotten gains: Cua phi ngha.
Ills of meditation: Thien benh (including
wandering thoughts and illusionsbao gom tan
loan va ao tng).
Ill-proportioned (a): Qua ty le (qua c).
Ill-thinking: Bad intentionAc GiacAc niem.
Ill thoughts: Bad intentionEvil thoughtsOne
of the three subversions or subvertersTng
ien ao hay ac tng, hay t tng xau xa, mot
trong ba loai ien aoSee Three subversions.
1) Resentment: Oan han.
2) Greed: Tham lam.
3) Jealousy: Ganh t.
4) Anger: San gian.
5)Wishing to harm others: Muon hai ngi.
6) Wrong views: Ta kien.
7) Slander: Ph bang.
8) Lying: Noi doi.
9) Arrogance: Cong cao nga man.
10) Stealing: Trom cap.
11) Sexual misconduct: Ta dam.
12) Substance abuse: Hut, uong hay chch nhng
chat cay oc.
14) Harsh speech: Noi li oc ac.
15) Bad attitudes: Thai o xau ac.
16) Wrong discernments: Phan biet sai lam.
17) Faithlessness: Khong co niem tin.
18) Ignorance: Si me.
19) Thought of killing: T tng sat sanh.
20) Causing trouble: Gay roi, etc.
Ill-treat (v): Bac aiTo maltreat.
Ill-treatment, or killing of monks or nuns,
or force them to leave the monasteries to
return to worldly life: Ngc ai giet choc ch
Tang Ni hoac buoc ho phai hoan tucSee Five
betrayals (III).
Ill-will: Vyapada (p)Ac tamGrievance
HatredMalevolenceResentment.
1) Ill-intent: Ac yAc tam (hatred: san han)
MalevolenceMaliciousIll-intentSee
Hatred.

2) Dosacarita (p): Bam tanh san hanHateful
temperamentSee Six kinds
temperament.
3) Hatred: SanAs 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 antionCung nh
trng hp cua 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 Illness as the result of previous karma:
mat ca giai thoatSee Fourteen
unwholesome factors.
** See Five hindrances (A), and Five hindrances
to spiritual progress.
Illation (n): S suy luan.
Illative sense: Y ngha c suy luan ra.
Illicit (a): Bat hp phap.
Illimitable glorious radiance: An endless
splendid lightAnh hao quang huy hoang vo han.
Illimitable spiritual regions of the Buddhas:
Gii ngoaiThe realm outside of the three
limitations of desire, form and formlessness
Quoc o ngoai ba coi Duc gii, Sac gii, va Vo illuminated mind, the original nature of manCai
sac gii (ngoai ba coi nay la coi tnh o cua ch dieu tam ban giac hay ban tanh nguyen thuy cua
Phat, Bo Tat).
Illimitables:
1) Tam S Vo Lng: See Forty meditation
subjects, and Fifty-two mental states.
2) Absolutely free or unhindered: Universal
Nhat Thiet Vo Chng NgaiHoan toan
thoat khoi moi chng ngai.
Illness (n): Bnh.
Illness and Death: Bnh TBoth illness and
death are natural causes of events in our life. To
avoid suffering, Buddhists must accept them with
understandingBnh T.
2212
1) Both illness and death are natural causes of
of events in our life. To prevent suffering,
Buddhists must accept them with
understanding: Bnh va chet la nhng nguyen
nhan t nhien cua nhng bien co xay ra trong
i song chung ta. e tranh kho au ngi
Phat t phai chap nhan chung trong hieu biet.
2) According to the Nirvana Sutra, just as a
mother loves the sick child most, so Buddha
loves the most wicked sinner: Theo Kinh Niet
Ban, c Phat thng nhng ke pham phu
nang nghiep nhieu, cung giong nh ngi me
thng a con ngheo kho benh tat nhieu
nhat.
Illnesses of meditation: Thien BenhThe
illnesses of meditation, i.e. wandering thoughts,
illusions, or the illusions and nervous troubles of
the mysticCac loai benh gay ra bi ngi tham
thien ma khong hieu ro ve thien nh vong tng
hay vong kien.
Nghiep BnhBenh nghiep hay benh gay ra do
nghiep cua nhieu i trc.
Illuminate (v): Chieu sangRoi sangDay
doGiao hoa.
Illuminated intellect: Tr chieu sang
Enlightened intellect.
Illuminated mind: Bodhi Budh (skt)
Bodhihrdaya or Bodhicitta (skt)Perfect
knowledgeTranscendent understanding
Perfect wisdomEnlightened mindGiac
Tamao Giac TamBo e TamTam Minh
QuangThe mind of enlightenment, the
con ngi.
Illuminating cause: Lieu nhanThe revealing
cause (knowledge and wisdom)See Two causes
(A).
Illuminating or explaining the law-wheel:
The thirty years teaching of the Prajna (Bat Nha)
or Wisdom SutrasChieu Phap LuanSee
Three periods of the Buddhas teaching.
Illuminating all things: Chieu ro cac phap
See Ten kinds of actions of knowledge (7).
Illuminating view of things: Cai nhn chieu
dieu vao hien hu.
 2213

Illumination (n): Quang minh. truth: Tr quang chieu dien thuyet bat kha t
1) Bodhi (skt): EnlightenmentS soi sang ngh quang ai phap monSee Ten illuminations
According to the Flower Adornment Sutra, of knowledge of Great Enlightening Beings.
Chapter 27, there are ten kinds of Illumination of knowledge fulfilling all
illumination. Great Enlightening Beings who transcendent ways: Tr quang chieu ay u
abide in the concentration of the tat ca cac Ba La MatSee Ten illuminations
differentiated bodies of all sentient beings
of knowledge of Great Enlightening Beings.
will also acquire ten kinds of illumination
Theo Kinh Hoa Nghiem, Pham 27, co mi
Illumination of knowledge seeing all
th quang minh choi sang cua ch ai Bo Tat. Buddhas: Tr quang chieu thay tat ca PhatSee
Ch ai Bo Tat tru trong Nht thiet chung Ten illuminations of knowledge of Great
sanh sai biet ai Tam muoi cung se c Enlightening Beings.
mi th quang minh choi sangSee Ten Illumination of knowledge of seeing all
kinds of illumination. sentient beings dying in one place and being
2) Prabha (skt): BrightnessLightSplendor born in another: Tr quang chieu thay tat ca
Anh sangQuang minhQuang huy chung sanh chet ay sanh kiaSee Ten
RayBeamThere are three kinds of illuminations of knowledge of Great Enlightening
lightCo ba loai anh sangSee Two kinds Beings.
of light and Three kinds of light. Illumination of knowledge showing all
Illuminations of knowledge: Tr quang Buddhas: Tr quang chieu th hien tat ca ch
chieuAccording to the Flower Adornment Sutra, PhatSee Ten illuminations of knowledge of
Chapter 38, there are ten illuminations of Great Enlightening Beings.
knowledge of Great Enlightening Beings.
Illumination of knowledge skillfully
Enlightening Beings who abide by these can attain
the illumination of supreme knowledge of all
comprehending the spiritual powers of all
BuddhasTheo Kinh Hoa Nghiem, Pham 38, co Buddhas: Tr quang chieu thien xao biet ro tat
mi tr quang chieu cua ch ai Bo Tat. Ch Bo ca ch Phat than thong oai lcSee Ten
Tat an tru trong phap nay thi c tr quang illuminations of knowledge of Great Enlightening
chieu vo thng cua tat ca ch PhatSee Ten Beings.
illuminations of knowledge of Great Enlightening Illumination of knowledge teaching all
Beings. sentient beings so they may abide in the
Illumination of knowledge of certain state of enlightenment: Tr quang chieu giao
attainment of supreme perfect hoa tat ca chung sanh eu khien an tru Nh Lai
enlightenment: Tr quang chieu quyet nh se aSee Ten illuminations of knowledge of
thanh chanh ang chanh giacSee Ten Great Enlightening Beings.
illuminations of knowledge of Great Enlightening Illumination of knowledge understanding
Beings. the doctrines of all scriptures: Tr quang chieu
Illumination of knowledge developing the hieu tat ca tu-a-la phap monSee Ten
determination of enlightenment through illuminations of knowledge of Great Enlightening
association with the wise and accumulation Beings.
of roots of goodness: Tr quang chieu y ch Illuminative (a): Sang sua.
thien tri thc phat tam Bo e tch tap thien can Illuminative way: Con ng sang.
See Ten illuminations of knowledge of Great Illumine the world: Chieu sang the gii.
Enlightening Beings. Illusion (n): Maya (skt)Bao anh.
Illumination of knowledge expounding 1) DustImpurityMoral impurityMental
inconceivable great means of access to impurityWhatever misleads or deludes the
mindDefilementCau.
 2214

2) Ignorance: Unenlightened and led astraySi la ly hoac, oi lai vi s hoac hay me hoac trc
MeTam ngu si me muoi oi vi s ly, s tng cua the gianSee Two aspects of
khong tin nhan qua luan hoi, nghi ng chanh illusion (B).
phap. Illusion of desire: Illusion of loveAi hoac.
3) Bao anhThings in the phenomenal world Illusion and enlightenment: Me ngo.
are not real or substantial, as ordinary people
Illusion and enlightenment are
regard them to be. They are transient,
fundamentally the same: Me Ngo Bat Nh
momentary, indefinite, insubstantial, and
They are of the one Buddha-natureMe va ngo
subject to constant alteration. In reality, they
tren can ban khong sai khac. Chung ch la mot
are like phantoms or hallucinationsAo
tanhSee Non-dual dharma.
anhAo tngTat ca nhng hien tng
khong that nh ngi ta tng. Chung tam b, Illusion of love: Illusion of desireAi hoac.
vo thng va khong co thc the. Ky that Illusion mind: Ao tamVong tamMind is
chung la nhng bong ma ao anh. **See unrealThe mind which results in complexity and
Vipallasa, Two aspects of illusion, and Three confusionTam khi niem phan biet sinh ra het
kasaya. thay moi canh giiSee Two minds (A).
Illusions arise in practice: S hoacSee Two Illusion of perception: Illusion of mindThc
aspects of illusion (B). ao (Thc ien ao).
Illusion arises from primal ignorance: Vo Illusion in practice: Tu HoacIllusion, such as
Minh HoacThe illusion arising from primal desire, hate, etc., in practice or performance, i.e.
ignorance which covers and hinders the truth, one in the process of attaining enlightenmentKhi tu
of the three illusionsMot trong tam hoac, nhng ao ng ta co gang dt bo moi nghi hoac, me
nghi hoac ao tng khi sanh bi can ban vo minh muoi tham, san, si, e tien en giac ngo.
lam che ay s that. Illusion of a real ego: Nga ien aoThe
Illusions arise through contact with the illusion that the ego has real existence. One of the
world: T hoacSee Two aspects of illusion four inverted or upside-down ideas, the illusion
(A). that the ego is realPhien nao v cho rang nga la
Illusion arising from primal ignorance: Vo co thcSee Four upside-downs.
Minh HoacSee Three kinds of affliction. Ilusion of seeing things as they seem, not as
Illusion-body: Ao than. they really are: Kien LuTa kien hay nhng
Illusion of the body: Than KienSee Satkaya- suy tng ao anh hay kien hoac cua tam gii
Wrong views, or the ilusion of seeing things as
drsti.
they seem, not as they really areSee Four
Illusion city: Hoa ThanhThe magic city in the
currents that carry thinking along.
Wonder Lotus Sutra; it typifies temporary or
Illusions and temptations that arise from
incomplete nirvana (the imperfect nirvana of
Hinayana)Thanh pho ao tng trong Kinh Dieu ignorance: Vo minh hoacSee Three delusions
Phap Lien Hoa; la Niet ban tam thi va khong (I).
hoan toan trong trng phai Tieu tha. Illusions and temptations arise from false
Illusions connected with principles: Ly views or theories: Kien hoacPerplexities
HoacIllusion in regard to fundamental truth, i.e. arise from false views or theoriesNhng ao
the reality of the ego and things, in contrast with giac hay cam do khi len t s suy oan sai lam
illusion in regard to things themselvesNhng ve ta kien hay ta thuyetSee Two aspects of
kien hoac nh nga kien hay me hoac trc chan illusion (A).
ly (cai hoac vo minh can ban che lap cac ly trung Illusion and temptation through the
ao, lam cho no khong sang to c la ly hoac; immense variety of duties in saving others:
kien hoac hay t hoac, hay cai hoac tran sa co the Tran sa hoacSee Three delusions (I).
ngan can s tng hoa ao, goi la s hoac) th goi
 2215

Illusion that things are real and have sinh ra het thay moi canh giiSee Two minds
independent existence: Te hoac hien hanh (A).
chng (vi te hien hanh phien nao chng)See Illusive views of the body or self: Than kien
Ten hindrances. Wrong views of the body or selfSee Five higher
Illusion of thoughts: T Hoac (tu hoac) wholesome deeds (B).
Thoughts arising through contact with the world or Illusive views in self-grasping: Thu kien
by habits such as desires, anger, infatuation, etc. Wrong views in self-graspingSee Five higher
T tng khi day qua tiep xuc vi the gii ben wholesome deeds (B).
ngoai hay nhng thoi quen nh tham, san, si, van Illusive views and thoughts: Misleading views
vanSee Two aspects of illusion (A). and thoughtsKien T HoacSee Three kinds
Illusion of the three realm: Gii HoacGii of affliction.
Noi HoacIllusion of, or in, the three realms Illusive views in understanding the
(desire, form, and formlessness) which gives rise precepts: Gii kienWrong views in
to rebirths, one of the three illusionsMot trong understanding the preceptsSee Five higher
tam hoac, kien t hoac khien con ngi tiep tuc wholesome deeds (B).
lan troi trong luan hoi sanh tSee Three classes Illusive vision: Confused visionDeceptive
of delusive views or delusions. visionHuyen.
Illusion of view: Ta kien ien aoOne of the Illusive world: Ao tran.
three kinds of illusion. The other two are illusions
Illusory (a): Maya (skt)Ao giac (nh huyen)
of perception and thought. Right understanding
False feelingIllusiveMagicalUnreal
alone removes these illusions and helps man to
VagueSee Illusion.
cognize the real nature that underlies all
Illusory appearance: Maya-nimitta (skt)Ao
appearance. It is only when man comes out of this
tngHuyen tng.
cloud of illusions and perversions that he shines
with true wisdom like the full moon that emerges Illusory body: Ao thanThis body is not real
brilliant from behind a black cloudMot trong ba but an illusionThan nay khong that ma ch la
loai ien ao. Hai loai kia la Tng ien ao va huyen gia.
Tam ien ao. Ch co Chanh kien mi oan tr Illusory and defiled: Ao CauIllusory and
nhng vong tng ien ao nay, va giup ngi ta defiled (body and mind are alike illusion and
nhan ra ban chat that nam trong moi gia tng. unclean)Ao anh va cau trc (than va tam cung
Ch khi nao con ngi thoat ra khoi am may mu la ao anh va cau trc).
ao tng va ien ao nay th con ngi mi choi Illusory ego: Gia nga.
sang vi chanh tr, giong nh anh trang ram thoat Illusory existence: Ao hu.
khoi am may en vay. Illusory ideas: Tng Tuc GiaIllusory ideas
Illusion of viewing the seeming as real: Kien continuously succeed one another producing other
LauAo tng ta kien cho rang nhng th gia illusory ideas, one of the three hypotheses of the
hp la co that. Satya-siddhi-sastraMot trong tam gia cua
Illusions without actuality: Huyen hoa khong Thanh Thc Luan. Het thay cac phap hu vi eu
thiet. do nhan qua tng tuc, o ch la gia hu, ch
Illusionism (n): Ngi theo chu ngha xem vat khong co thc theSee Three fallacious
chat ch la huyen gia. postulates.
Illusionist: ConjurerAo s. Illusory knowledge: Parikalpita (skt)Kien
Illusive: Maya (skt)AoIllusoryUnreal thc huyen aoIllusory knowledge is the false
VagueSee Illusion. attribution of an imaginary idea to an object
produced by its cause and conditions. It exists only
Illusive mind: Which results in complexity and
in ones imagination and does not correspond to
confusionVong tamTam khi niem phan biet
realityHuyen ao la s gan ghep sai lam mot y

tng khong co thc cho mot oi tng do nhan
duyen tao ra. oi tng nay ch hien hu trong tr
tng tng va khong tng ng vi thc tai Image or likeness (of Buddha): Pratima
See Three degrees of knowledge.
Illusory views: Kien Hoac T HoacIllusory or
misleading views and thoughtsAo tng a
en ta kien.
1) Delusions in the visible world: Kien Hoac
Cac loai vong kien, phan biet ta vay, gay ra
nhng me hoac.
2) Illusions in the mental or moral world: T
HoacLay tnh cam me chap tham, san, si,
ma ngh cam ve van hu tren the gian.
Illusory vision: Confused visionDeceptive
visionIllusive visionHuyen.
Illustrations of unreality: Th du ve mong
huyenSix illustrations of unreality in the
Diamond SutraSau th du ve mong huyenSee
Six illustrations of unreality.
Image (n): Patibimba (p)Pratibimba (skt)
ReflectionAnh tng (hnh va bong, theo ao
Phat ay la nhng hnh anh phan tac trong tam
thc).
1) A picture in a painting: Picture
PhotographAnhHnh tng.
2) A statue: Tng.
3) A craving: Tng cham tro.
4) ImageReflectionNhng hnh anh phan
tac trong tam thcSee Pratibimba.
5) Nimitta (skt): AppearanceImageMark
OutwardHnh anh.
6) In Consciousness-only theory, image refers
to the various images manifested in the mind
due to discrimination: Theo Duy Thc Hoc,
anh tng ch nhng hnh anh hien len trong
tam thc do s phan biet.
Image of a Buddha: Pratima (skt)Hnh tng
Phat.
Image of a Buddha of metal or gold: Kim
Than c PhatTng Phat bang kim loai hay
bang vang.
Image of the Dharma Wheel: Hnh Phap
Luan.
Image of gold glory: Thiem Bo Quang Tng
Especially the image of Sakyamuni attributed to
AnathapindakaTon tng rc r, ac biet la ton
2216
tng cua Phat Thch Ca c Ngai Cap Co oc
cho uc.
(skt)Hnh tng.
Images and sutras: Tng kinhHnh tng va
kinh ien.
Image of Vairocana in the open: Suyen Phat.
Image of wood: Moc PhatTng Phat bang
goA Buddha of wood.
Imageless (a): Vo TngSee Alaksana.
Imagelessness: Na-vidyate, or Nirabhasa, or
Animitta, or Alakshana (skt)Vo Tng
Formlessness or shadowlessnessSee Alaksana.
Imagery (n): Vat tng tng.
Imaginary fear: S s hai gia tao.
Imaginary and not factual metaphor: Phi
DuOne of the eight forms of comparisionMot
th du tng tng ch khong phai la nhng yeu
to cu the, mot trong tam loai so sanh.
Imaginary river in the Nirvana: Kim Sa Ha
Mot dong song tng tng Niet Ban.
Imagination (n): S tng tng.
Imaginative construction: Parikappa (p)
Parikalpa (skt)Bien ke s chap tnh (s kien lap
t tr tng tng hay tnh chat cua nhng phan
oan sai lam)Wrong judgmentSee
Parikalpita.
Imagined nature: Parikalpita-svabhava (skt)
Bien Ke S ChapOne of the three Svabhavas is
known as the Parikalpita or wrong discrimination
of judgment, and proceeds from rightly
comprehending the nature of objects, internal as
well as external, and also relationship existing
between objects as independent individuals or as
belonging to a genus. It is the perception of
subject and object, characterized by our
experience of ourselves as separate, discrete
beings in opposition to an objective external
world. This is the imagined nature, the kind of
existence which the unenlightened person
ascribes to the everyday world. It is unreal, and
only has a conventional existence, which is
projected by the activity of an unenlightened
mind. It is the product of the falsifying activity of
language which imputes duality to the mutually
dependnet flow of mental dharmas. These
 2217

dualistic phenomena are really only imagined dai nen chung ta quen ngh ve kinh nghiem rieng
Mot trong ba T tnh, c goi la Bien Ke S cua chung ta trong nhng ch Toi va cua toi.
Chap, la s phan biet sai lam cua s phan oan, Ngay ca khi chung ta thay c rang khi noi mot
va xuat phat t s hieu ung ban chat cua cac s cach nghiem chnh, th nhng ch nay tr nen qua
vat, ben trong cung nh ben ngoai va hieu ung m ho khong the bien ho c, va s dung khong
moi lien he gia cac s vat nh la nhng ca the ngh ngi co the dan ti bat hanh trong i song
oc lap hay thuoc cung mot loai. o la nhan thc hang ngay cua chung ta, ngay ca khi chung ta tiep
ve chu the va khach the, do kinh nghiem ma tuc dung nhng ch nay. Nhng ly do cua viec
chung ta coi mnh nh chu the tach biet vi nhng nay rat a dang. Mot trong nhng ly do ay la
khach the cua the gii ben ngoai. ay la ban tanh chung ta khong thay cach nao khac e giai thch
tng tng, la loai hien hu ma ngi khong nhng kinh nghiem cua chung ta vi chung ta
giac ngo nhan thc trong the gii thong thng ngoai tr nhng phan quyet gom nhng tieng nh
hang ngay. No khong hien thc, va ch co hien Toi va cua toi.See Atman.
hu thong thng, c phong ra t cai tam Imitability (n): Co the bat chc c.
khong giac ngo. No ch la san pham cua hoat Imitate (v): Bat chcTo copyTo mimic.
ong sai lac cua ngon ng tao nen nh nguyen
Imitate someone: Bat chc ai.
trong dong chay cua ch phap le thuoc lan nhau.
Imitation (n): S bat chcPhong theo.
Nhng hien tng nh nguyen nay that ra ch la
tng tng ma thoiSee Svabhavalakshana- Imitative dharma: Saddharma-pratirupaka
traya. (skt)Zobo (jap)Tng PhapThe period of
semblance DharmaSemblance or the period of
Imbalance (n): S chao ao.
scholasticismAn intermediate period of 1000
Imbued with the knowledge of the four pure
years of resemblance to purityTng Phap
fearlessness: Thanh tnh ay u bon tr vo uy Giai oan tng phap 1.000 namSee
See Ten aspects of the turning of the great wheel Saddharma-pratirupaka, and Three periods of the
of teaching. Buddhas teaching.
Imcleanness: Bat tnhSee Seven kinds of Immaculate (a): Vo nhiemPerfectly clean.
impurity.
Immanent (a): Noi taiRemain inOperate
I and Mine: Nga Va Nga SThe self and its within.
possession. The main goal of Buddhism is the
Immanent abiding original good seed-
extinction of separate individuality, which is
nature: Bon tnh tru chung tnhBan tnh t
brought about when we cease to identify anything
nhien t vo thuySee Two kinds of seed-nature
with ourselves. From long habit it has become
(B).
quite natural to us to think of our own experience
in the term of I and Mine. Even when we are Immanent act: Hanh vi noi tai.
convinced that strictly speaking such words are Immanent mind: Space-like mindBon giac
too nebulous to be tenable and that their See Two kinds of enlightenment (A).
unthinking use leads to unhappiness in our daily Immanentism (n): Chu ngha noi tai.
lives, even then do we go on using them. The Immaterial: Arupa (skt)DustlessFormless
reasons for this are manifold. One of them is that Non-formVo Tran (khong vng bui tran hay
we see no alternative way of explaining our khong vng cac phap cua tam gii).
experiences to ourselves except by way of 1) (a): KhongEmptyVoidNhng th
statements which include such words as I and khong dien ta c nh vat chat.
Mine.Toi va cai cua toi (than ta va cac s vat 2) The emptiness: The voidKhongKhong,
ngoai than ta nhng thuoc ve ta). Muc ch chnh mot trong ba ca vao Niet Ban
cua Phat giao la xoa bo ca tnh rieng biet, ieu Immateriality (n)The voidness or the
nay c hien thc khi chung ta cham t ong immaterial, that which cannot be expressed in
hoa vat nao o vi chnh mnh. Do tap quan lau terms of the material, one of the three gates

to the city of nirvanaSee Three gates to
(the city of) nirvana.
Immaterial body: Dharmakaya (skt)
Immortal bodySpiritual bodyThan bat tAs
contrasted with the Rupakaya, the material, or
physical bodyNgc lai vi sac than, hay than
vat chat.
Immaterial Buddha-body: H Vo ThanThe
spirit free from all limitationsThan Phat la than
phi vat chat, thong dong t tai, khong con b gii
han na.
Immaterial is the material: Sunyata is rupa
Khong tc th sac.
Immaterial objects: Abstract objectsTru
tng sacSee Three kinds of rupa (A).
Immaterial realm: The immaterial realm out of
which all things comeVo Tran Phap Gii.
Immaterial-sphere consciousness: Arupa-
vacara-citta (p)Tam Vo Sac Gii
(A) The meanings of Arupa-vacara-citta
Ngha cua Tam vo sac gii: 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. Also according to the Abhidharma,
there are twelve kinds of 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 contrast with the mature or refined man of the
ay se tach ri danh sac ra khoi sac, cung nh
ta co the gi mot khoi sac gia khong
trung. Cung theo theo A Ty at Ma Luan (Vi
Dieu Phap), co mi hai tam thien trong coi
2218
vo sac. **See Twelve kinds of Immaterial-
Sphere Consciousness.
(B) Categories of Immaterial Sphere
ConsciousnessPhan Loai Tam Vo Sac
Gii:
1) Four kinds of Immaterial-Sphere Wholesome
Consciousness: Bon Tam Thien Vo Sac Gii.
**See Four classes of consciousness, and
Twelve kinds of Immaterial-Sphere
Consciousness (A).
2) Four kinds of Immaterial-Sphere Resultant
Consciousness: Bon Tam Qua Vo Sac Gii.
**See Twelve kinds of Immaterial-Sphere
Consciousness (B).
3) Four kinds of Immaterial-Sphere Functional
Consciousness: Bon Tam Hanh Thuoc Vo
Sac Gii. **See Twelve kinds of Immaterial-
Sphere Consciousness (C).
Immateriality (n):
1) Tnh phi vat chatThere are three voids or
immaterialities, or the threefold of
svabhavaSee Dvayanairatmya.
2) Subhuti one who expounded on vacuity or
immateriality, one of the ten great disciples
of the Buddha: Tu Bo e, ngi a giang giai
ve tanh khong, mot trong thap ai e t cua
c Phat.
Immateriality of the atman, the soul, the
person: Nga khong (Nhan khong)See Two
voids (A).
Immateriality of things: Phap khongSee
Two voids (A).
Immature law: Ngu PhapIgnorant, or
immature method, i.e. that of sravakas and
pratyeka-buddhas, HinayanaCon goi la Tieu
Tha Ngu Phap, mot trong hai loai Tieu Tha,
Thanh Van va Duyen Giac, ch me chap ngu
phap ma khong hieu c dieu ly phap khong cua
ai Tha.
Immature man: Tho NhanThe immature man
of Hinayana, who has a rough foundation, in
MahayanaHanh nhan Tieu tha la tho nhan,
hanh gia ai tha la te nhanSee Immature man
of Hinayana.
Immature and Mature yanas: Tho Te Nh
Tha.

1) Immature Yana: Tieu ThaSee Hinayana.
2) Mature Yana: ai ThaSee Mahayana.
Immature man of Hinayana: Tho nhan.
1) The immature man of Hinayana, who has a
rough foundation, in contrast with the mature
or refined man of the Mahayana: Hanh nhan
Tieu tha la tho nhan, hanh gia ai tha la te
nhan.
2) Four schools of the Tien-TaiNh Giao
Thien Thai:
a) Immature schoolsTho Giao:
i) Tripitaka Teaching: Tang Giao.
ii) Interrelated teaching: Thong Giao.
iii) Differentiated Teaching: Biet Giao.
b) Mature schoolsTe Giao:
i) Complete or Final Teaching: Biet Giao.
Immature and rough words: Coarse, Crude,
evil wordsTho NgonSee Coarse words.
Immeasurable (a): Vo LngBat kha lng.
(A) See Apramana.
(B) There are five infinites or immeasurables
Co nam th vo lngSee Five
immeasurables.
Immeasurable bodies: Vo Bien ThanVo
lng thanThe immeasurable body of the
Buddha: the more the Brahman measured it, the
higher it grew, so he threw away his measuring
rod, which struck root and became a forestThan
Phat khong the o lng c: ngi Ba La Mon
cang o th than cang cao, cuoi cung v Ba La
Mon nem thc, thc ay ben re va moc thanh
mot canh rngSee Five immeasurables.
Immeasurable bodies of the Buddha: Vo
Bien ThanSee Immeasurable bodies.
Immeasurable compassion: Karuna (skt &
p)Bi Vo Lng TamImmeasurable
Compassion, a mind of great pity, or infinite
compassionBoundless pity, to save from
suffering. Here a monk, with a heart filled with
compassion. Thus he stays, spreading the thought
of compassion, above, below, across, everywhere,
always with a heart filled with compassion,
abundant, magnified, unbounded, without hatred
or ill-will. Compassion also makes the heart
quiver when other are subject to suffering. It is the
wish to remove the suffering of others, and it is
opposed to crueltyTam cu kho cho chung
2219
sanh. ay v Ty Kheo vi tam ay long bi man
trai rong khap ni, tren, di, ngang, het thay
phng x, cung khap vo bien gii, v ay luon an
tru bien man vi tam bi, quang ai, vo bien,
khong han, khong san. Bi vo lng tam con lam
tam ta rung ong khi thay ai au kho. Tam ao c
mong muon loai tr au kho cua ngi khac, oi
lai vi s tan acSee Four immeasurable minds.
Immeasurable detachment: Upeksha (skt)
Upekkha (p)Perfect equanimityXa Vo Lng
TamDetachment is the attitude of those who
give up, forget, do not attach any importance for
what they have done for the benefit of others. In
general, we feel proud, self-aggrandized when we
do something to help other people. Quarrels,
conflicts, or clashes between men or groups of
men are due to passions such as greed or anger
whose source can be appraised as self-attachment
or dharma-attachment. The Buddha taught that if
there is someone who misjudges us, we must feel
pity for him; we must forgive him in order to have
peace in our mind. The Bodhisattvas have totally
liberated themselves from both self-attachment
and dharma-attachment. When people enjoy
material or spiritual pleasures, the Bodhisattvas
also rejoice, from their sense of compassion, pity,
and inner joy. They always consider human
beings as their benefactors who have created the
opportunities for them to practice the Four
Immeasurable Minds on their way to
Enlightenment. In terms of the Immeasurable
Detachment, the Bodhisattvas consider all men
equal, the clever as the stupid, themselves as
others, they do everything as they have done
nothing, say everything as they have said nothing,
attain all spiritual levels as they have attained
nothing. Immeasurable Equanimity, a mind of
great detachment, or infinite equanimity.
Limitless indifference, such as rising above all
emotions, or giving up all things. Here a monk,
with a heart filled with equanimity. Thus he stays,
spreading the thought of equanimity above,
below, across, everywhere, always with a heart
filled with equanimity, abundant, magnified,
unbounded, without hatred or ill-will. Equanimity
is also considered as a divine abode. It is the state
of mind that regards others with impartiality, free
from attachment and aversion. An impartial
 2220

attitude is its chief characteristic, and it is opposed Chapter 33, there are ten kinds of measureless,
to favouritism and resentmentXa bo la khong inconceivable ways of fulfillment of Buddhahood
luyen chap khi lam li lac cho tha nhan. Thoi of all BuddhasTheo Kinh Hoa Nghiem, Pham
thng khi chung ta lam ieu g nhat la khi c 33, co mi th vo lng bat t ngh Phat phap
ket qua tot, th chung ta hay t hao, t man, va vien man cua ch PhatSee Ten kinds of
ac ch. S bat bnh, cai va xung ot gia ngi measureless, inconceivable ways of fulfillment of
va ngi, nhom nay vi nhom khac cung do tanh Buddhahood of all Buddhas.
chap trc ma nguyen nhan la do s chap nga, Immeasureable inner joy: Mudita (skt & p)
chap phap ma ra. c Phat day rang neu co ngi Hy Vo Lng TamImmeasurable Joy, a mind
len an mnh sai, mnh nen tra lai ho bang long of great joy, or infinite joy; Boundless joy
thng, khong nen chap chat. Khi ho cang cuong (gladness), on seeing others rescued from
dai th chung ta cang xa bo, luon tha th cho ho suffering. Here a monk, with a heart filled with
bang s lanh. Lam c nh vay la vui. Cac v Bo sympathetic joy. Thus he stays, spreading the
Tat a ly khai quan niem chap phap, nen khong thought of sympathetic joy above, below, across,
thay mnh la an nhan cua chung sanh; ngc lai, everywhere, always with a heart filled with
luc nao ho cung thay chnh chung sanh mi la an sympathetic joy, abundant, magnified, unbounded,
nhan cua mnh tren bc ng li tha man without hatred or ill-will. Appreciative joy is the
chung, tien en cong hanh vien man. Thay chung quality of rejoicing at the success and prosperity
sanh vui la Bo Tat vui v long t bi. Cac ngai xa of others. It is the congratulatory attitude, and
bo en o ngi gan xa eu xem bnh ang, ke tr helps to eliminate envy and discontent over the
ngu eu coi nh nhau, mnh va ngi khong khac, success of othersTam vui mng khi thay ngi
lam tat ca ma thay nh khong lam g ca, noi ma khac thoat kho c vui. ay v Ty Kheo vi
khong thay mnh co noi g ca, chng ma khong ay tam hy trai rong khap ni, tren, di, ngang,
thay mnh chng g ca. Tam xa bo moi th vat het thay phng x, cung khap vo bien gii, v ay
chat cung nh vt len moi cam xuc. ay v Ty luon an tru bien man vi tam hy, quang ai, vo
Kheo vi ay tam xa trai rong khap ni, tren, bien, khong han, khong san. Hy tam con la tam
di, ngang, het thay phng x, cung khap vo vui khi thay ngi thanh cong thnh vng. Thai
bien gii, v ay luon an tru bien man vi tam xa, o khen ngi hay chuc mng nay giup loai bo
quang ai, vo bien, khong han, khong san. Xa vo tanh ganh t bat man vi s thanh cong cua
lng tam con c coi nh la ni ma ch Thien ngiSee Four immeasurable minds.
tru ngu. ay la trang thai tam nhn ngi khong Immeasurable kalpas: Gii ThachMustard-
thien v, khong luyen ai, khong thu ch, oi lai seed kalpa and rock kalpa, the former interpreted
vi thien v va thu hanSee Four immeasurable as immeasurable kalpasSee Mustard-seed
minds. kalpa and rock kalpa.
Immeasurable illumination: Quang minh vo Immeasurable Light Buddha: Vo Bien Quang
te. Phat.
Immeasurable inconceivable Buddha- Immeasurable loving kindness: Maitri (skt)
concentration: Phat tam muoi bat kha t ngh Metta (p)T Vo Lng TamImmeasurable
According to the Flower Adornment Sutra, loving kindness is the greatest love dedicatedto all
Chapter 28, there are ten kinds of immeasurable sentient beings, together with the desire to bring
inconceivable Buddha-concentrationsTheo them joy and happiness. Human joy is totally
Kinh Hoa Nghiem, Pham 28, co mi Phat Tam impermanent; it is governed by misery, that is,
muoi vo lng bat t nghSee Ten kinds of when our passions such as greed, anger, and
immeasurable inconceivable Buddha- ignorance are satisfied, we feel pleased; but when
concentrations. they are not satisfied, we feel sad. To have a
Immeasurable inconceivable fulfillment: Vo permanent joy, we must first sever all sufferings.
Lng Bat T Ngh Phap Vien Man (cua ch Loving kindness generally goes together with pity
Phat)According to the Flower Adornment Sutra, whose role is to help the subjects sever his
 2221

sufferings, while the role of loving kindness is to man vi tam t, quang ai, vo bien, khong han,
save sentient beings from sufferings and to bring khong san. T vo lng tam con co ngha la tam
them joy. Immeasurable Love, a mind of great ao c mong muon phuc li va hanh phuc cua
kindness, or infinite loving-kindnessBoundless chung sanh. Tam nay giup oan tr san han. Noi
kindness (tenderness), or bestowing of joy or kho cua chung sanh vo lng th long t cung
happiness. Here, a monk, with a heart filled with phai la vo lng. Muon thanh tu tam t nay, Bo
loving-kindness. Thus he stays, spreading the Tat phai dung u phng tien e lam li lac cho
thought of loving-kindness above, below, and chung sanh, trong khi hoa o phai tuy c va tuy
across, everywhere, always with a heart filled thi. Tuy c la quan sat trnh o can ban cua
with loving-kindness, abundant, magnified, chung sanh nh the nao roi tuy theo o ma ch
unbounded, without hatred or ill-will. The loving- day. Cung giong nh thay thuoc phai theo benh
kindness is also the wish for the welfare and ma cho thuoc. Tuy thi la phai thch ng vi thi
happiness of all living beings. It helps to eliminate ai, vi giai oan ma hoa o. Neu khong thch
ill-will. To respond to immeasurable human nghi vi hoan canh va khong cap nhat ung vi
sufferings, we should have immeasurable loving yeu cau cua chung sanh, th du cho phng phap
kindness. To accomplish the heart of hay nhat cung khong mang lai ket qua tot. Trong
immeasurable loving kindness, the Bodhisattvas Kinh Tam a Quan, c Phat a day ve bon th
have developed their immeasurable loving khong tuy c la noi khong phai cho, noi khong
kindness by using all means to save mankind. phai thi, noi khong phai can c, va noi khong
They act so according to two factors, specific case phai phapSee Four immeasurable minds.
and specific time. Specific case, like the physician Immeasurable minds: Vo lng tamSee
who gives a prescription according to the specific Four immeasureable minds, and Five
disease, the Bodhisattva shows us how to put an immeasurables.
end to our sufferings. Specific time means the Immeasurable-Scooped-Light Buddha: Vo
teachings must always be relevant to the era, Lng Cuc Quang Phat.
period and situation of the sufferers and their
Immeasurable sentient beings: Vo Lng
needs. The Contemplation of the Mind Sutra
chung sanhSee Five immeasurables.
teaches that we must avoid four opportune cases:
Immeasurable Space: Vo Lng H Khong
What we say is not at the right place, what we say
See Five immeasurables.
is not in the right time, what we say is not relevant
to the spiritual level of the subject, and what we Immeasurable splendor Buddha: Another
say is not the right Buddhist DharmaT vo title of Amitabha BuddhaVo lng Quang Nh
lng tam la long thng yeu vo cung rong ln Lai, mot danh hieu khac cua c Phat A Di a.
oi vi toan the chung sanh moi loai, va gay tao Immeasurable Wisdom: Vo Lng Tr Hue
cho chung sanh cai vui chan that. Cai vui cua the See Five immeasurables.
gian ch la cai vui gia tam, vui khong lau ben, cai Immediacy (n): Tnh trc tiepTc th.
vui ay b phien nao chi phoi; khi tham san si c Immediacy and gradualness: on tiem.
thoa man th vui; khi chung khong c thoa man Immediate (a): on (ngay lap tc)See Three
th buon. Muon co cai vui chan that, cai vui vnh modes of the Buddhas teaching of the Southern
vien th trc tien chung ta phai nho het kho au sects.
do phien nao gay ra. T phai co long bi i kem. Immediate apprehension: Immediate
Bi e ch nguyen nhan cua au kho va khuyen
enlightenmentEnlightenment as opposed to
bao chung sanh ng gay nhan kho, t e ch
gradual developmenton giacSee Sudden
phng phap cu kho ban vui. T Vo Lng Tam
Doctrine
la Tam em lai niem vui sng cho chung sanh.
and Sudden enlightenment.
ay v Ty Kheo vi tam ay long t trai rong
Immediate attainment: Sudden attainment in
khap ni, tren, di, ngang, het thay phng x,
contrast with gradualnesson ngo.
cung khap vo bien gii, v ay luon an tru bien
 2222

Immediate awakening: on ngoInstant with his mind and, eventually overcoming his
(immediate) Enlightenment, one of the three greed, offered the garment to the Buddha and
modes of teachingMot trong ba loai giao exclaimed, I have won, I have won. Upon
tngSee Two kinds of entry into learning this story, the king was so delighted
Bodhisattvahood, Sudden enlightenment, and and in appreciation of his generosity, the king
Three modes of the Buddhas teaching of the presented him with 32 robes. The devout
Southern sects. husband kept one for himself, and another for
Immediate cause: Direct causeCan nhan his wife, and offered the rest to the Buddha
See Two causes (E). and the OrderTrong Truyen Co Phat Giao
co mot cau chuyen ve Qua Lanh Tro Sanh
Immediate and complete way of
Ngay Trong Kiep Hien Tai nh sau. Vao
enlightenment: on vienThe immediate and
thi c Phat con tai the, co hai v chong
complete way of enlightenment of the Tien-Tai
ngi kia ch co mot cai ao choang che than.
Lotus Schoolon giao va Vien giao, hay con
Khi chong co viec i au, mac ao, th v phai
ng i en giac ngo cua tong Thien Thai,
nha. Neu v i th chong nha. Mot ngay
trng phai Phap Hoa.
kia, chong i nghe c Phat thuyet phap, lay
Immediate concentration: on nhTo lam thoa thch ben nay sinh y nh muon
enter dhyana with immediate concentrationTo dang len Phat cai ao duy nhat ay, nhng long
concentrate immediatelyVao thien nh va tap luyen ai co hu cua con ngi troi len, va
trung t tng tc th. mot cuoc tranh au vi chnh mnh dien ra
Immediate concourse: S tham d trc tiep. trong long anh. Sau cung tam bo th che ng
Immediate doctrine: on giaoSee Sudden c long luyen ai. Anh het sc vui mng ma
doctrine, and Sudden and gradual teachings. reo len rang: Ta a chien thang, ta a chien
Immediate effective karma: thang va hanh ong ung y nh s nguyen,
Ditthadhammavedaniya (p)Hien Nghiep em dang cai ao duy nhat cua hai v chong
Immediately effective karmaAccording to the len Phat. Cau chuyen lot en tai vua. c
Abhidharma, immediately effective karma is a vua ben hoan hy truyen lenh ban cho anh ta
karma which, if it is to ripen, must yield its results 32 bo ao. Ngi chong mo ao nay la ra
in the same existence in which it is performed; mot cai cho mnh, mot cai cho v, con bao
otherwise, if it does not meet the opportunity to nhieu em dang het cho c Phat va Tang
ripen in the same existence, it becomes defunct. oan.
This karma is divided into two partsTheo A Ty 2) The result of a bad karma reaped in this life.
at Ma Luan (Vi Dieu Phap), hien nghiep la In the Buddhist Legends, there is a story
nghiep ma qua cua no phai tro sanh trong kiep about the result of a bad karma reaped in this
hien tai (nghiep tro qua tc khac); neu khong th life. At the time of the Buddha, there was a
no se tr thanh vo hieu lc: hunter who went hunting to the forest,
1) The result of a good karma reaped in this life: followed by his dogs, met by the wayside a
Qua lanh tro sanh trong kiep hien taiIn the monk who was proceeding on his almsround.
Buddhist Legends, there is a story about the As the hunter could not procure any game he
result of a good karma reaped in this life. At thought it was due to the unfortunate meeting
the time of the Buddha, a couple of husband of the monk. While returning home he met
and wife who possessed only one upper the same monk and was deeply engraved at
garment to wear when they went outdoor. this second encounter. In spite of the
One day the husband heard the Dharma from entreaties of the innocent monk, the hunter
the Buddha and was so pleased with the set the dogs on him. Finding escape
doctrine that he wished to offer his only upper therefrom, the monk climbed a tree. The
garment to the Buddha, but his inate greed wicked hunter ran up the tree, and pierced the
would not permit him to do so. He combatted soles of the monks feet with the point of an

arrow. The pain was so excruciating that the
robe the monk was wearing fell upon the
hunter completely covering him. The dogs,
thinking that the monk had fallen from the
tree, devoured their own master: Qua d tro
sanh trong kiep hien tai: Trong Truyen Co
Phat Giao co mot cau chuyen ve Qua D
Tro Sanh Ngay Trong Kiep Hien Tai nh
sau. Mot ngi th san dat bay cho vao rng
e san thu, thay ben ng co mot v Ty
Kheo ang i khat thc. i ca buoi khong san
c g, ngi th san lay lam bc tc cho
rang xui v gia ng gap ao s. Luc tr ve
lai cung gap v ao s ay, nen ngi th san
noi cn gian xua cho can v s. Mac dau v s
het li nan n van ln, ngi th san van
cng quyet khong tha. Khong con cach nao
khac, v s ben treo len cay e tranh bay cho
d. Ngi th san ben chay en goc cay
ging cung ban len, trung nham got chan v
s. Trong luc qua au n, v s anh ri cai
y xuong at, chup len au va bao trum len
toan than ten th san. Bay cho tng lam la
v s a te xuong, nen ap lai can xe chnh
chu cua mnh.
Immediate enlightenment: See Immediate
apprehension.
Immediate experience: Kinh nghiem bay gi.
Immediate experiential enlightenment: Nhat
Nh on ChngImmediate experiential
enlightenment by the Tathagata truth. The
immediate realization that all is bhutatathata
Tc th chng ngo Bo e.
Immediate fact of observation: S kien ttrc
tiep (that)In Zen, there is a kind of question
which starts from an immediate fact of
observation. A monk as San-Sheng: I see that
you belong to the Brotherhood, what is the
Buddha? What is the Dharma? San-Sheng
replied: This is the Buddha, this is the Dharma,
do you know?Trong Thien, co loai cau hoi bat
au bang mot loi nhan xet trc tiep. Mot nha s
hoi Tam Thanh: Ke hoc nay ch thay Hoa
Thng la Tang, au la Phat? au la Phap? Tam
Thanh ap: ay la Phat, ay la Phap, biet
chang?See Eighteen kinds of questions.
2223
Immediate fulfilment of all acts: Processes or
disciplines by the fulfilment of oneon thanh
ch hanh.
Immediate and gradual: on TiemSee
Sudden doctrine, and Sudden and gradual
teachings.
Immediate influence of the six senses:
Sadayatana mindKhi s tamSee Three
minds (B).
Immediate knowing: Trc GiacImmediate
understandingIntuitionImmediate knowing or
understandingThe direct knowing or learning of
something without the conscious use of
reasoningKnowing without knowing how you
knowBiet ma khong biet tai sao mnh biet.
Immediate method: on giaoSee Sudden
doctrine, and Sudden and gradual teachings.
Immediate mind: Instantaneous mindTot Di
tam hay bat cht nay sinh tamSee Five
conditions of mind produced by objective
perception.
Immediate perception: Abhisamaya (skt)
Abhisamaya (skt)Pratyaksa (skt)Trc giac
Immediate realization of enlightenment
NirvanaInner realization, evidence of the eye
or other organHien chngSee Intuition.
Immediate perfection: on vienSee Two
perfect doctrines (A).
Immediate realization of enlightenment:
Abhisamaya (skt)Abhisamaya (skt)Pratyaksa
(skt)Hien ChngNirvanaInner
realizationImmediate perception, evidence of
the eye or other organSee Pratyaksha.
Immediate reasoning: Direct reasoningHien
lngWhereby the eye apprehends and
distinguishes colour and form, the ear sound,
etcMeasuring by Appearance or sound, etc, i.e.
smokeDung nhan thc e thay sac, dung nh
thc e nghe tieng, van vanSee Two kinds of
measuring.
Immediate recompense: Present life
recompenseHien BaoSee Immediate
retribution.
Immediate reincarnation: Hien baoQua bao
hien tienSee Immediate retribution.
 2224

Immediate result: Hien baoRecompeses in Gia Luan cua trng phai Trung aoSee
the present life for deeds done now, or result that Dual division of the Buddhas teaching (II),
happens in this present lifeQua bao ngay trong and Eight Tien-Tai classifications of
kiep hien tai, hay qua bao cua nhng hanh ong, Sakyamunis teaching (A).
lanh hay d, ngay trong i naySee Three 2) One of the five periods of teaching of the
recompenses. Buddha. The Sudden (Abrupt) Doctrine, in
Immediate retribution: Hien BaoPresent- which the Buddha preached what he had
life recompense for good or evil done in the conceived without using any expediency, this
present life. For example, if wholesome karma is the time of the Wreath. This sudden
are created in this life, it is possible to reap those method or the method of the
meritorious retributions in this present life; if evil Buddhavatamsaka-Sutra, which is to be used
karma are committed in this life, then the evil with the most talented students who
consequences will occur in this lifeQua bao understand the truth directly. Instantaneous or
hien i cho nhng hanh ong tot xau trong hien Sudden Doctrine is Dharma teachings which
tai. Th du nh i nay lam lanh th ngay i will lead to a fast awakening and
nay co the c hng phc; con i nay lam enlightenment such as Zen Buddhism,
ac, th ngay i nay lien b mang tai hoa. reserved for those at the highest level of
cultivatorsMot trong nam thi thuyet giao
Immediate school and sutra of the
cua c Phat. ay c Phat tuyen thuyet
Mahayana: on aiThe Hua-Yenon giao
ve s chng cua Ngai ma khong can en
ai Tha, ch Kinh Hoa Nghiem la bo kinh khi
phng tien nao ca, ay la thi Hoa Nghiem.
c Phat mi thanh ao, on thuyet ai Tha
Phng phap on giao nay c nhng ngi
giao cho cac v Bo Tat on nhap.
thng can thng tr ap dung, v nhng
Immediate sub-cause: Samanantra-pratyaya ngi nay co kha nang hieu c chan ly
(skt)Th e DuyenThe immediate sub- bang trc giac. on giao la giao phap on
cause, occuring in order, one after another, ngo hay ngo cap ky tc la phap mon trc ch
consequences coming immediately and equally danh cho nhng hanh gia thng can trong
after antecedents, as waves following one after nha ThienSee Five periods and eight
anotherTh e duyen la loai duyen dien ra teachings of the Tien-Tai.
trong trat t, cai nay tiep theo cai kia, nhng hau
Immediate understanding: Trc Giac
qua en trc tiep va bnh ang sau nhng nhan
IntuitionImmediate knowing, the direct
trc, nh nhng lan song nay ke tiep theo nhng
knowing or learning of something without the
lan song khacSee Four sub-causes.
conscious use of reasoning. The knowing without
Immediate teaching: on giao. knowing how you knowBiet ma khong biet tai
1) The doctrine that enlightenment or sao mnh biet.
Buddhahood may be attained at once; or the
Immediate ways to perfection: on giao
immediate teaching of the higher truth
There are two immediate or direct ways to
without preliminary stages. The Buddhas
perfectionCo hai loai on giaoSee Two
later Immediate teaching which contained
immediate ways to perfection.
Hinayan and Mahayana doctrine for
Immediate and whole: Vien on Ch Quan
Sravakas, Pratyekabuddhas, and
See Immediate and the whole.
Bodhisattvas, to which are attributed the
doctrine of Dharmalaksana or Yogacara and Immediate and the whole: Vien onVien
Madhyamika schoolsGiao phap ch day ve on Ch QuanImmediate and the whole
s chng ngo tc th. Thong Giao hay on Complete and immediate, i.e. to apprehend the
giao cha ng trong cac kinh ien Tieu va three principles of void, unreal, and the middle
ai tha danh cho cac hang Thanh Van, path at one and the same time or to attain
Duyen Giac va Bo Tat c ghi lai trong Du immediate enlightenment. Immediate and whole
also means to dwell on the thought that nothing

exists of itself, but from a preceding causeTc
th giac ngo, at c ba ly khong, gia, trung tc
th va cung mot luc e i en tc th giac ngo.
Tc th va toan dien con co ngha la trc va sau
khong khac, tru t tng vao cho khong co g t
hien hu, ma hien hu do nhan t trcSee
Three modes of entering dhyana.
Immediate and whole dhyana: Vien on Ch
QuanImmediate and whole, such as dwelling on
the thought that nothing exists of itself, but from a
preceding causeTc th va toan dien, ngha la
trc va sau khong khac, tru t tng vao cho
khong co g t hien hu, ma hien hu do nhan t
trcSee Three modes of entering dhyana.
Immediately: At onceSuddenlyNgay lap
tc (on).
Immediately effective
Ditthadhammavedaniya (p)Hien NghiepSee
Dittha-dhamma-vedaniya-kamma, and Four types
of kamma (karma) (C).
Immediately immediate way: on on
GiaoSee Two immediate ways to perfection.
Immediately perfect teaching; on Vien
GiaoSee Two immediate ways to perfection.
Immense (a): ExtensiveGreatVastBao
laTo lnV ai.
Immensity (n): Quang ai vo lng.
Immerse (v): Tram (nhung vao).
Immerse oneself: Go downi xuong (tram
luan).
Immerse oneself in the gloom of
reincarnation and ignorance: Sunk in the
gloom of reincarnation and ignoranceTram
minh (tram luan trong sanh t va vo minh).
Immerse oneself in the sea of pains and
sorrows: Tram luan trong bien kho.
Immigrate to a place: Di c en mot ni.
Imminence (n): Sap en.
Immobile: Acala (skt)Niscala (skt)Dhruva
(skt)UnmovedMotionlessImmovableBat
ong.
Immodest (a): Khiem nhaImpoliteUncivil
DiscourteousRude.
Immolation (n): SuicideT TanSee Suicide.
Immoral (a): Vo luan.
2225
Immoral dissipation: Dam dat.
Immortal (a): Amrita (skt)Amata (p)Bat
tTienDeathlessDeva geniiDeva and
rsisHeavenly fairiesImperishable
NirvanaUndyingHeavenly Fairies are people
who cultivate and attain the Taoist path so that
they are reborn in Heavens. In the Surangama
Sutra, book Eight, the Buddha told Ananda about
the ten kinds of Immortals as follows: Ananda!
There are people who do not rely on proper
enlightenment to cultivate samadhi, but cultivate
in some special way that is based on their false
thinking. Holding to the idea of perpetuating their
physical bodies, they roam in the mountains and
forests in places people do not go and become one
of the ten kinds of Immortals.Thien Tien co
karma: ngha la nhng ngi tu tien ac ao c len coi
tri. Trong Kinh Thu Lang Nghiem, quyen Tam,
c Phat a noi vi ong A Nan ve thap Tien nh
sau: Ong A Nan! Lai co ngi trong loai ngi,
khong nng theo chanh giac tu tam ma a, rieng
tu theo vong niem, gi t tng ton tai, kien co
hnh hai, dao cho rng nui, ni ngi khong en
va tr thanh mot trong mi loai Tien.
1) Nagarjuna gives ten classes of rsis whose
lifetime is 100,000 years, the they
reincarnated: Ngai Long Tho Bo Tat a ra
mi loai Tien co i song en 100.000 nam
mi i au thai.
2) Another category is fivefoldNam loai Tien
khac:
a) Deva-rsis in the mountain round Sumeru:
Thien TienThien Tien quanh nui Tu Di.
b) Spirit-rsis who roam the air: Than Tien
Nhng v Tien bay vut tren khong trung.
c) Humans who have attained the powers of
immortals: Nhan TienNhng ngi a at
c nang lc trng sanh bat t.
i) There is a famous group of eight immortals:
Nhom Bat Tien.
ii) The Lankavatara Sutra gives ten kinds of
immortals, walkers on the earth, fliers,
wanderers at will, into space, into the deva
heavens, transforming themselves in any
form, etc.: Kinh Lang Gia a ra mi loai
Tien, nh Tien i tren at, bay tren tri, hay
lang thang tuy y vao khong gian, len tri hay
t bien hoa than mnh, van van.

iii) An ascetic, a man of the hills: Ngi tu kho
hanh.
iv) A hermit: Ngi an dat.
v) The Buddha: Phat.
d) Earth-rsis, subterranean: a Tien.
e) Pretas, or malevolent rsis: Quy Tien.
** See Anirodha and Ten kinds of Immortals.
Immortals of Absolute Conduct: Rsi of
Absolute ConductTuyet hanh tienSee Ten
kinds of Immortals (10).
Immortal among men: Nhan Tien.
1) Human genii: Humans who have attained the
powers of immortalsImmortal among
menCon ngi a at c kha nang bat TienSee Ten kinds of immortals.
t.
2) A name for Bimbisara in his reincarnation:
Ten cua vua Bnh Sa Vng trong kiep tai
sanh.
3) The Buddha: Phat.
Immortal body: Dharmakaya (skt)Than bat
tAs contrasted with the Rupakaya, the
material, or physical bodyNgc lai vi sac
than, hay than vat chat.
Immortal with Essential Conduct: Rsi with
Essential ConductTinh hanh tienSee Ten
kinds of Immortals (9).
Immortal eyes: Xuat sinh t nhanSee Ten
kinds of eyes and Ten kinds of eye of Great
Enlightening Beings.
Immortals with Illuminating Conduct: Rsi
with Illuminating ConductChieu hanh tien
See Ten kinds of Immortals (8).
Immortal life: Vo Sanh Chi SanhA life that is
without birth, an immortal life, a nirmanakaya, or
transformation appearance of a Buddha in the
worldSanh cua vo sanh, nh c Phat hoa than
th hien ni coi Ta Ba.
Immortal mark: Bat T tngSee Nine
grades of arhats.
Immortal message: The Buddhas teaching is
an immortal message to all of usThong iep bat
tNhng li day do cua c Phat la mot thong moving.
iep bat t oi vi chung ta.
Immortal mind: Tathagata-garbha (skt)Mind-
natureTam bat sanh bat dietAccording to the
Awakening of Faith, this is the self-existing
fundamental pure mind (Immutable mind corpus,
2226
or mind-nature)Theo Khi Tn Luan, ay la
tam bat bien hay Nh Lai Tang Tam hay Tnh
Thanh Tnh Tam.
Immortal one: Dharmakaya (skt)Vo sinh
thanThe Dharmakaya, the immortal onePhap
than hang huSee Dharmakaya.
Immortal paradise of Amitabha: Vo Sanh
Bao QuocThe precious country beyond birth-
and-deathThien ang bat t cua Phat A Di a.
Immortal of penetrating conduct: Rsi of
penetrating conductThong hanh tienSee Ten
kinds of Immortals (6).
Immortal with Vigorous Conduct: Tinh Hanh
Immortal with Way-conduct: Rsi with Way-
conductao hanh tienSee Ten kinds of
immortals (7).
Immortality (n): Bat t.
1) State of DeathlessnessThe deathless realm
is considered to be gained not at the end of
ones individual life (span of existence), but
as a result of spiritual refinement which may
be continued along the life spanS bat t.
2) Personal immortality: Bien kien trng ton
bat t cua con ngi.
3) Karma of nirvana: Vo Lau NghiepSee
Nine kinds of karma (C).
4) Eternalism: Bien kienVnh cuBelieving
that there is true existence of real being in
objects, or that there is some entity that exists
foreverThng bien kien, tin rang co s
hien hu that cua s vat, va co nhng th
hien hu i iSee Two extreme views.
** See Eight savours (pleasures) of the Buddhas
nirvana.
Immortalization (n): Lam cho bat t.
Immovability: Anenjata (skt)Bat ongSee
Nine kinds of non-action (B).
Immovable (a): Akuppa (p)Acala, Dhruva
Nis-cale (skt)Bat kha di dchBat ong
Khong ongMotionlessUnshakeableNot
Immovable abstract concentration: Bat ong
nhThe samadhi or abstract meditation in
which Araya-Acalanatha abidesnh ma c
Bat ong Minh Vng tru trong ay.
 2227

Immovable atmosphere: Bat ong phong Impartial judge and awarder: Yama (skt)
luanSee Ten types of characteristics of Just judge and awarderBnh ang vng.
manifestation of a Buddha (8). Impartial or just judge: Bnh ang vng.
Immovable Buddha: Aksobhya Buddha (skt) Impartial mind: Bnh ang tamA person with
The Buddha in the Eastern Heaven of Abhirati, an impartial mind has no respecter of persons. He
the realm of joyBat ong Ton Nh LaiOne does not love one nor hate anotherMot ngi
of the five Wisdom or Dhyana Buddhas co tam bnh ang khong thien v ca nhan. Ngi
(Vairocana, Aksobhya, Ratnasambhava,
ay khong thng ma cung khong ghet ai.
Amitabha, and Amoghasiddhi)A Suc Be Phat, Impartial salvation: All Buddhas abide in
v Phat ang ng tr ni Thien ng ong o, impartial salvationCh Phat tru ni bnh ang
mot trong nam v co Phat (Ty lo gia Na, A Suc Be
cu o chung sanhSee Ten kinds of abode.
Phat, a Bao Nh Lai, A Di a Phat, va Vo Bo
Impartial truth that all become Buddha:
Uy Nh Lai).
Universal truth that all become BuddhaBnh
Immovable ground: Acalabhumi (skt)Bat ang phap.
ong aThe 8th ground of a BodhisattvaBo
Impartiality: Bnh ang.
Tat a th 8See Ten grounds.
1) See Ten kinds of impartiality possessed by
Immovable knowledge: Akuppam-nanam (p) Great Enlightening Beings.
Bat ong TrImmovable knowledgeNon- 2) Impartiality is a weapon of enlightening
distinguished and nonverbal knowledge, in beings, removing all discrimination.
contrast with movable and verbal knowledgeTri Enlightening Beings who abide by these can
kien khong phan biet va khong li, oi lai vi annihilate the afflictions, bondage, and
ong tr c dien ta bang li. compulsion accumulated by all sentient
Immovable land: Acala (skt)Bat ong a beings in the long night of ignoranceBnh
See Ten grounds (II). ang la kh gii cua Bo Tat, v dt tr tat ca
Immovable vidyaraja: Acala-vidya-raja (skt) phan biet. Ch Bo Tat an tru ni phap nay
Bat ong Minh vngBat ong ton. thi co the diet tr nhng phien nao, kiet s
Immutability (n): Bat di bat dch. a cha nhom t lau cua tat ca chung sanh
Immutability contra mortality and See Ten weapons of Great Enlightening
Beings.
phenomenal variation: Bat bien dch tanh
3) Impartiality or universality: Having no
See Twelve aspects of the Bhutatathata.
discriminatory thoughts, one of the eighteen
Immutable (a): Bat di bat dch, khong thay oi.
distinctive characteristics or unique qualities
Imoko (jap): Muoi T. of BuddhasVo D Tng (oi vi het thay
Impardonable: IntolerableInexcusable chung sanh eu bnh ang khong co t tng
UnforgivableBat dung. khac) Perfection of body Khong co t tng
Impart (v): Truyen at. phan biet, mot trong mi tam ieu khong loi
Impartability (n): Tnh bat kha phan. theo ai Tr o LuanSee Eighteen
distinctive characteristics of Buddhas (II).
Impartiality in love to all: Tnh thng khong
phan bietSee Seven mental attitudes in
penitential meditation or worship.
Impartiality toward all Buddhas: Tat ca Phat
bnh angSee Ten kinds of impartiality
possessed by Great Enlightening Beings.
Impartiality toward all determinations: Tat
ca tham tam bnh angSee Ten kinds of
 2228

impartiality possessed by Great Enlightening Impeccability of mind: Niem Vo That hay y

Beings. khong loi, mot trong mi tam ieu khong loi
Impartiality toward all enlightening beings: theo ai Tr o LuanPerfection of memory
Tat ca Bo Tat bnh angSee Ten kinds of Impacability of mind, one of the eighteen
impartiality possessed by Great Enlightening distinctive characteristics or unique qualities of
Beings. BuddhasSee Eighteen distinctive characteristics
Impartiality toward all lands: Tat ca coi bnh of Buddhas (II).
angSee Ten kinds of impartiality possessed by Impecability of speech: Khau Vo That hay
Great Enlightening Beings. mieng khong loi, mot trong mi tam ieu khong
Impartiality towards living beings with all loi theo ai Tr o LuanPerfection of speech
humility free from pride and arrogance: Bao Impacability of speech, one of the eighteen
nhieu cong c eu ban cho tat ca chung sanh distinctive characteristics or unique qualities of
See Eight perfections. BuddhasSee Eighteen distinctive characteristics
Impartiality toward all practices: Tat ca hanh of Buddhas (II).
bnh angSee Ten kinds of impartiality Impeccable (a): Toan venKhong khuyet iem.
possessed by Great Enlightening Beings. Impeccable happiness: Hanh phuc toan ven.
Impartiality toward all roots of goodness: Impenitent (a): Khong sam hoi.
Tat ca thien can bnh angSee Ten kinds of Imperfect: ThienSee Eight minds and Eight
impartiality possessed by Great Enlightening ways of developing the Bodhi Mind.
Beings. Imperfect intellection: Tri Thc Bat Toan
Impartiality toward all sentient beings: Ni The Buddha taught: Ignorance accumulated over
tat ca chung sanh bnh angSee Ten kinds of and over again owing to imperfect intellection
impartiality possessed by Great Enlightening since the infinite past is the origin of the mind.
Beings. c Phat day: Vo minh b chat cha cang luc
Impartiality towards sentient beings with cang nhieu them do bi cai tri thc bat toan t vo
all humility free from pride and arrogance: th la nguon goc cua tam.
Bao nhieu cong c eu ban cho tat ca chung Imperfect mind: Thien tamSee Eight minds.
sanhSee Eight perfections. Imperfect teaching: Bat Lieu nghaThe
Impartiality toward all things: Ni tat ca Hinayana incomplete teachingNhng ieu
phap bnh angSee Ten kinds of impartiality chang noi het thc ngha trong kinh ien Tieu
possessed by Great Enlightening Beings. thaSee Dual division of the Buddhas teaching
Impartiality toward all transcendence: Tat (V).
ca Ba La Mat bnh angSee Ten kinds of Imperfected: ThienSee Eight ways of
impartiality possessed by Great Enlightening developing the Bodhi Mind.
Beings. Imperfected way of developing the Bodhi
Impartiality toward all vows: Tat ca nguyen Mind: Thien (phat tam Bo e mot cach sai
bnh angSee Ten kinds of impartiality lech)One of the eight ways of developing the
possessed by Great Enlightening Beings. Bodhi Mind. The imperfected way of developing
Impartially aiding and benefiting all living the Bodhi Mind is one of the four improper ways
beings: Bnh ang li ch tat ca chung sanhSee of cultivation for Buddhists. Viewing sentient
Ten kinds of Buddha-work in all worlds in all beings and Buddhahood as outside the Self-
times of the Buddhas (B) (1). Nature while vowing to save sentient beings and
achieve Buddhahood; engaging in cultivation
Impatience (n): Akshanti (skt)Khong kien
while the mind is always discriminating. Such
nhan.
development of the Bodhi Mind is called
Impeccability (n): Tnh vo toiTnh bat kha
imperfected or biased. The above way of
pham toi.
 2229

developing the mind is false, belonging to those (I) An overview on ImpermanenceTong

who cultivated achievements still leave them quan ve Vo Thng: Anitya is the state of
trapped in the three worlds of the cycle of not being permanent, of lasting or existing
rebirths, and they will not find true liberation and only for a short time, of changing continually.
enlightenment. These people only cultivate to Physical changes operating from the state of
ascend to higher Heavens of Form and formation, to that of development, decay and
Formlessness because they have not penetrated disintegration are exact manifestations of the
fully the theory of outside the mind there is no law of transformation. All things in the
dharma, outside the dharma there is no mind. universe, from the small grain of sand, the
Mot trong tam cach phat tam Bo e. Phat tam Bo human body, to the big one such as the earth,
e mot cach sai lech la mot trong bon loi phat moon and sun are governed by the aove law,
tam sai trai trong tu hanh cua ngi Phat t. Thay and as such, must come through these four
chung sanh va Phat ao ngoai t tanh, roi periods. This process of changes characterizes
nguyen o nguyen thanh, ng cong hanh chang impermanence. All things are impermanent,
quen, s thay hieu khong dt. Phat tam nh the their birth, existence, change, and death
goi la THIEN. ay la cach phat tam sai lam cua never resting for a moment. All things in this
nhng v tu hanh ma qua v chng ac van con world, including human life, mountains,
nam trong ba coi sanh t, ch cha giai thoat rivers, and political systems, are constantly
c, ho ch tu hanh e at c canh gii cao changing from moment to moment. This is
hn nh len coi sac gii hay vo sac gii, v cac v called impermanence in each moment.
ay cha thong at ly ngoai tam khong phap, Everything passes through a period of birth,
ngoai phap khong tam.See Eight ways of maturity, transformation, and destruction.
developing the Bodhi Mind. This destruction is called impermanence in
Imperfection (n): S bat toanKhong hoan my. each cycle. To see the impermanent nature of
Imperial blue hair roots: Every hair-root dark all things, we must examine this closely.
coloredLo chan long thng anh ra sac xanh Doing so will prevent us from being
See Thirty-two auspicious marks. imprisoned by the things of this world. In most
monasteries, at the end of ceremonies, monks
Imperial (royal) family: Gia nh hoang toc.
and nuns often chant the verse of
Imperial favor: Hoang an.
impermance.
Imperial palace: Hoang cung. This day is already done.
Imperial preceptor: See Imperial Teacher. Our lives are that much less.
Imperial Teacher: Quoc SImperial Were like fish in a shrinking pond;
preceptor or preceptor of the State, usually a What joy is there in this?
Buddhist monkOng thay cua ca nc, thng la We should be diligent and vigorous,
mot v Tang (trong cac quoc gia Phat giao). As if our own head were at stake.
Imperial temples: Royal templesThai mieu. Only be mindful of impermanence,
Imperishables: Anirodha (skt)Indestructible And be careful not to be lax.
ImmortalEverlastingUndyingBat diet Vo thng ngha la khong thng, khong mai
The four imperishablesBon phap chang h ma i yen trong mot trang thai nhat nh ma
hoaiSee Four imperishables. luon thay hnh oi dang. i t trang thai hnh
Impermanence (n): Anicca (p)Anityata thanh, cao to, thap nho, tan ra, van van, ao
Phat goi ay la nhng giai oan thay oi o
(skt)Characteristic of impermanenceS vo
la thanh tru hoai khong. Tat ca s vat trong
thngVo Thng eSee Nine truths or
vu tru, t nho nh hat cat, than con ngi,
postulates, Twenty-four non-interactive activity
en ln nh trai at, mat trang, mat tri eu
dharmas, Sixty-two views, and Seventy-five
nam trong nh luat vo thng. Moi vat tren
dharmas of the Abhidharma Kosa.
the gian nay bien oi trong tng giay tng
 2230

phut, o goi la sat na vo thng. Moi vat tren 2) Impermanence of the mind means that the
the gian, ke ca nhan mang, nui song va che mind and thoughts of sentient beings are
o chnh tr, van van, eu phai trai qua nhng always changing, at times filled with love or
giai oan sinh, tru, d, diet. S tieu diet nay anger, at times happy or sad. Those thoughts,
c goi la Nhat ky vo thng. Phai quan upon close scrutiny, are illusory and false,
sat e thng xuyen nhn thay tnh cach vo like water bubbles: Tam vo thng la tam
thng cua moi s vat, t o tranh khoi cai niem chung sanh luon luon thay oi, khi
ao tng ve s mien vien cua s vat va thng gian, luc vui buon. Nhng niem ay xet
khong b s vat loi keo rang buoc. Van vat ra h huyen nh bot nc.
eu vo thng, sanh, tru, d, diet khong luc 3) Impermanence of the environment means that
nao ngng ngh. Chnh v vay ma trong cac t not only do our surroundings always change
vien thng tung bai ke vo thng moi khi and fluctuate, but happiness, too, is
xong cac khoa le. impermenent. Succulent food, once
Mot ngay a qua. swallowed, loses all tastes; an emotional
Mang ta giam dan reunion, however, sweet and joyful,
Nh ca can nc. ultimately ends in separation; a delightful
Co g au ma vui sng? party soon becomes a thing of past; a good
Nen chung ta phai can tu book, too, gradually reaches the last pages:
Nh la ot au. Canh vo thng la chang nhng hoan canh
Ch tnh thc ve vo thng. chung quanh ta hang oi thay bien chuyen,
Ch nen giai ai. ma s vui cung vo thng. Mon an du ngon,
(II) Impermanence means the impermanence of qua co hong roi cung thanh khong; cuoc sum
the body, the mind and the environment hop du am am, ket cuoc cung phai chia tan;
Nhat Thiet Hanh Vo Thng, ngha la than buoi hat vui roi se vang; quyen sach hay, lan
vo thng, tam vo thng, canh vo thng: lt cung en trang cuoi cung.
1) Impermanence of the body means that the (III) Impermanence, according to the Samyutta
body withers rapidly, soon grows old and Nikaya, volume IIIVo Thng theo Kinh
delibitated, ending in death. The ancients Tap A Ham, quyen III: Change or
have lamented: Oh, that time when we were impermanence is the essential characteristic
young and would ride bamboo sticks, of phenomenal existence. We cannot say of
pretending they were horses, in the twinkling anything, animate or inanimate, this is
of an eye, our hair is now spotted with the lasting for even while we say, it is
color of frost. What happened to all those undergoing change. The aggregates are
brave and intelligent young men and those compounded and conditioned, and, therefore,
beautiful and enchanting women of bygone ever subject to cause and effect. Unceasingly
days? They ended as in the following poem: does consciousness or mind and its factors
Rosy cheeks have faded, heros have passed change, and just as unceasingly, though at a
away; young students eyes, too, are weary lower rate, the physical body also changes
and sad.: Than vo thng la than nay mau from moment to moment. He who sees
tan ta, de suy gia roi ket cuoc se phai i en clearly that the impermanent aggregates are
cai chet. Ngi xa a than: Nh thu con impermanent, has right understandingTheo
th dong nga truc. Thoat trong nay toc iem Kinh Tap A Ham, quyen III, bien oi hay vo
mau sng. Mu lc dong manh nh Van thng la ac tanh chnh yeu cua s hien hu
Chung, Ngu T T; sac ep de say ngi nh cua cac hien tng. Chung ta khong the noi
Tay Thi, Trnh an, ket cuoc roi cung: Hong en bat c vat g, du la vo tri vo giac hay hu
nhan gia xau, anh hung mat. oi mat th sinh giac hu tri, rang cai nay ton tai bi v ngay
cung moi buon. luc ma chung ta ang noi th cai o ang thay
oi. Ngu uan cung la th c ket hp lai va
 2231

do ieu kien, va nh vay ngu uan o luon b the vat chat nao, dau trong qua kh, v lai hay
nh luat nhan qua chi phoi. Thc hay tam va hien tai , trong hay ngoai, tho thien hay vi
cac yeu to thanh phan cua no hay tam s te, thap hay cao, xa hay gan... ma hanh gia
cung khong ngng bien oi, mac dau mot nhn thay, hanh gia nen quan sat hnh the vat
mc o thap hn, cai the xac vat chat cung chat ay vi s chu tam khon ngoan hay s
thay oi trong tng khoanh khac. Ngi nao chu tam chan chanh. Mot khi hanh gia nhn
thay ro rang rang ngu uan la vo thng, thay, suy niem, va quan sat hnh the vat chat
ngi o co chanh kien. vi s chu tam chan chanh th hanh gia se
(IV) Impermanence, according to the Mijjhamaka thay rang no rong khong, no khong co thc
SutraVo Thng theo Kinh Trung Bo: In chat va khong co ban the. Nay ch Ty Kheo
the Mijjhamaka Sutra, the Buddha gives five co chang mot ban the trong hnh the vat
striking similes to illustrate the impermanent chat? Va cung the ay c Phat tiep tuc
nature of the five aggregates of clinging. He giang giai ve bon uan con lai: Nay ch Ty
compares material form or body to a lump of Kheo, co the nao tho, tng, hanh, thc lai co
foam, feeling to a bubble of water, perception the nam trong mot khoi bot, trong bong bong
to a mirage, mental formations or volitional nc, trong ao canh, trong loai cay mem rong
activities to a plantain trunk without ruot, hay trong ao tng?
heartwood, and consciousness to an illusion. (V) Other characteristics of Impermanence
So He asked the monks: What essence, ac tnh khac cua Vo thng: Everything in
monks, could there be in a lump of foam, in a this world is subject to change and perish;
bubble, in a mirage, in a plantain trunk, in an nothing remains constant for even a single
illusion? Whatever material form there be moment. The fact of impermanence has been
whether past, future or present; internal or recognized not only in Buddhist thought but
external; gross or subtle; low or lofty; far or elsewhere in the history of ideas. It was the
near; that material form the meditator sees, ancient Greek philosopher Heraclitus who
meditates upon, examines with systematic remarked that one cannot step into the same
and wise attention, he thus seeing, meditating river twice. He meant that everything keeps
upon, and examining with systematic and changing without a pause or the ever-
wise attention, would find it empty, changing and transient nature of things.
unsubstantial and without essence. Whatever Humans life is just like that. In fact, humans
essence, monks, could there be in material life is like a dream; it is impermanent like
form? And the Buddha speaks in the same autumn clouds, that birth and death are like a
manner of the remaining aggregates and asks: dance; that infant changes to young age and
What essence, monks, could there be in to old age just like morning turns into
feeling, in perception, in mental formation afternoon, then evening. Look at our body
and in consciousness?Trong Kinh Trung and see it changes every second of life. The
Bo, c Phat a ra nam hnh anh cu the e growing (becoming old) of a humans life is
ch day ve ban chat vo thng cua ngu uan not differnt from a flash of lightning. Things
thu. Ngai v hnh the vat chat hay sac nh around us also keep changing. No one of the
mot khoi bot, cam giac hay tho nh bong things we see around us will last forever, in
bong nc, tri giac hay tng nh ao canh, the same river, the current of yesterday is not
nhng hoat ong co tac y cua tam hay hanh the current we see today. Even our minds are
nh mot loai cay mem rong ruot, va thc nh constantly subject to changefriends become
ao tng. V vay Ngai bao ch Tang: Nay enemies, enemies become friends. Our
ch Ty Kheo, co the nao chang mot ban the possessions are also impermanent, the brand
vng ben nam trong mot khoi bot, trong bong new car we bought in the year of 2000 is no
bong nc, trong ao canh, trong loai cay mem longer a new car in 2004, the shirt we donate
rong ruot, hay trong ao tng? Bat c hnh to Goodwill Charity today was once liked by
 2232

us, and so on and and so on. Understanding ta se khong con muon luyen chap vao chung
impermanence of existence is important not naSee Two kinds of impermanence.
simply four our cultivation of the Dharma, but Impermanence of the body and mind: Than
also in our daily lives for this understanding is Tam Vo ThngSome people wonder why
a key to open the door of the ultimate nature Buddhism always emphasizes the theory of
of things and also an antidiote to anger and impermanence? Does it want to spread in the
attachment. When we see all things are human mind the seed of disheartenment, and
perishable and change every moment, we will discourage? In their view, if things are
not try to attach to themMoi s tren coi i changeable, we do not need to do anything,
nay eu phai bien dch va hoai diet, khong because if we attain a great achievement, we
viec g thng hang bat bien du ch trong mot cannot keep it. This type of reasoning, a first,
phut giay. S that ve vo thng khong nhng appears partly logical, but in reality, it is not at all.
ch c t tng Phat giao tha nhan, ma When the Buddha preached about impermanence,
lch s t tng ni khac cung tha nhan nh He did not want to discourage anyone, but
vay. Chnh nha hien triet Hy Lap thi co a warning his disciples about the truth. A true
nhan nh rang chung ta khong the bc Buddhist has to work hard for his own well being
xuong hai lan cung mot giong song. Ong ta and also for the societys. Although he knows that
muon noi rang moi s moi vat luon thay oi he is facong the changing reality, he always keeps
khong ngng ngh hay ban chat oi thay va himself calm. He must refrain from harming
tam b cua moi s moi vat. i song con others, in contrast, strive to perform good deeds
ngi lai cung nh vay. Ky that, i ngi for the benefit and happiness of othersCo ngi
nh mot giac m, no tam b nh may mua cho rang luan thuyet Than Tam Vo Thng
thu, sanh t bap benh, t tuoi tre qua tuoi cua ao Phat phai chang vo tnh gieo vao long
thanh nien, roi tuoi gia cung giong nh t moi ngi quan niem chan i, thoi ch. Neu than
buoi sang chuyen qua buoi tra, roi buoi toi. va tam cung nh s vat eu vo thng nh vay th
Hay nhn vao than nay e thay no oi thay chang nen lam g ca, v neu co lam thanh s
tng giay trong cuoc song. Than nay gia nghiep ln lao cung khong i en au. Mi nghe
nhanh nh anh ien chp. Moi vat quanh ta tng chng nh phan nao co ly, ky that no khong
cung thay oi khong ngng ngh. Khong mot co ly chut nao. Khi thuyet giang ve thuyet nay,
vat g chung ta thay quanh ta ma c trng c Phat khong muon lam nan ch mot ai, ma
ton ca, tren cung mot dong song nhng dong Ngai ch muon canh tnh e t cua Ngai ve mot
nc hom qua khong phai la dong nc ma chan ly. Phat t chn thuan khi hieu c le vo
chung ta thay ngay hom nay. Ngay en tam thng se gi bnh tnh, tam khong loan ong
tanh chung ta cung b thay oi khong ngng, trc canh oi thay ot ngot. Biet c le vo
ban thanh thu, roi thu thanh ban. Roi nhng thng mi gi c tam an, mi co gang lam
vat s hu cua ta cung khong chay ra khoi s nhng ieu lanh va manh bao gat bo nhng ieu
chi phoi cua vo thng, cai xe ta mua nam ac, cng quyet lam, dam hy sinh tai san, dam tan
2000 khong con la cai xe mi vao nam 2004 tuy ong gop vao viec cong ch cho hanh phuc
na, cai ao ma chung ta cho hoi T Thien cua mnh va cua ngi.
Goodwill hom nay a mot thi c chung ta 1) The human body is changeable: Than Vo
a thch, van van va van van. Hieu vo thng ThngAll things have changed and will
khong nhng quan trong cho chung ta trong never cease to change. The himan body is
viec tu tap giao phap ma con cho cuoc song changeable, thus governed by the law of
bnh nhat na v no chnh la cha khoa m impermanence. Our body is different from the
ca bo mat that cua van hu va cung la lieu minute before to that of the minute after.
thuoc giai oc cho san han va chap trc. Khi Biological researches have proved that the
chung ta hieu moi s moi vat eu se tan lui cells in our body are in constant change, and
va oi thay khong ngng th chac chan chung in every seven years all the old cells have

been totally renewed. These changes help us
quickly grow up, age and die. The longer we
want to live, the more we fear death. From
childhood to aging, human life is exactly like
a dream, but there are many people who do
not realize; therefore, they continue to
launch into the noose of desire; as a result,
they suffer from greed and will suffer more if
they become attached to their possessions.
Sometimes at time of death they still dont
want to let go anything. There are some who
know that they will die soon, but they still
strive desperately to keep what they cherish
mostVan s van vat khong ngng thay oi,
ch khong bao gi chu yen mot cho. Cuoc
i nay con mai mat, bien chuyen khong
ngng ngh. Than con ngi cung vay, no
cung la vo thng, no cung nam trong nh
luat Thanh Tru Hoai Khong. Than ta phut
trc khong phai la than ta phut sau. Khoa
hoc a chng minh rang trong than the chung
ta, cac te bao luon luon thay oi va c moi
thi ky bay nam la cac te bao cu hoan toan time truly flies: Phai ngh rang cn vo thng
oi mi. S thay oi lam cho chung ta mau
ln, mau gia va mau chet. Cang muon song
bao nhieu chung ta lai cang s chet bay
nhieu. T toc xanh en toc bac, i ngi impermanence of life is sudden, time truly flies,
nh mot giac m. The nhng co nhieu ngi
khong chu nhan biet ra ieu nay, nen ho c
lao au vao cai thong long tham ai; e roi
kho v tham duc, con kho hn na v tham
lam om ap bam vu mai vao s vat, oi khi
en chet ma van cha chu buong bo. en
khi biet sap trut hi th cuoi cung ma van con
luyen tiec tm cach nam lai mot cach tuyet
vong.
2) Impermanence of the mind: Tam Vo
ThngNot only our body is changeable,
but also our mind. It changes more rapidly
than the body, it changes every second, every
minute according to the environment. We are
cheerful a few minutes before and sad a few
minutes later, laughing then crying, happiness
then sorrowThan ta vo thng, tam ta cung
vo thng. Tam vo thng con mau le hn ca EverchangingSubject to changeVo thng
than. Tam chung ta thay oi tng giay, tng
phut theo vi ngoai canh, vui o roi buon o,
2233
ci o roi khoc o, hanh phuc o roi kho
au o.
Impermanence of all dharmas: Ch phap vo
thng.
Impermanence of ego: Vo Thng Cu hay Cau
Vo ThngIts impermanence, i.e. that the
present ego is of independent birth, not the result
from the past causesNgoai ao cho rang cai
nga en i nay mi sanh, chang phai sanh do
cai nhan trong qua kh, ay la oan kien hay vo
thng cuSee Four tenets held by various non-
Buddhist schools.
Impermanence or the impermanent nature
of all things: Vo Thng hay ban chat vo thng
cua van huSee Four basic subjects of Buddhist
meditation and Four kinds of mindfulness.
Impermanence of all karmas: Ch nghiep vo
thng (nhng nghiep co the chuyen c qua tu
tapkarmas that can be changed through
cultivation).
Impermanence of life is sudden and the
mau chong, mi sang sm o a lai en xe chieu.
au nen khong sieng nang, lo d b trc hay
sao?It is necessary to think that the
the morning had just come but night has arrived.
Why not be diligent and prepare in anticipation
See Five points any Pureland practitioner should
know how to reflect on one's self.
Impermanence of all phenomena: Unceasing
changeNiem niem vo thng.
Impermanence and suffering: Vo thng va
kho au.
Impermanence, Suffering, Emptiness,
Selflessness: Vo Thng, Kho, Khong, Vo
NgaSee Impermanence, Suffering, Emptiness,
Selflessness.
Impermanence of all things like lightning
and shadow: ien AnhS vo thng cua van
hu cung giong nh anh ien chp.
Impermanent (a): Anicca (p)Anitya (skt)
hay s thay oi lien tuc trong tng giay tng
phutAll component things are impermanent
 2234

Tat ca cac phap hu vi eu vo thngSee Four sinh. No khong xuat hien nh mot hien tng phi
upside-downs. thng ma ngi ta thay ghi chep trong cac tac
Impermanent world: The gian vo thng. pham than b cua Thien Chua giao. Khi s bung
Impersonal (a): Phi ca nhanVo NgaSee No v cua tam tr ban a en luc chn mui, ngi ta
self and Four inverted, upside-down, or false nam tay ban, vo vai ban, mang cho mot chen tra,
beliefs. gay mot chu y tam thng nhat, hay oc mot
oan kinh, mot bai th, ban chng ngo tc khac.
Impersonal Tone: Vo NgaOne of the eight
ay chang co tieng goi cua Thanh linh, chang
chief characteristics of satori. In Zen. Perhaps
co s sung man cua Thanh sung, chang co anh
the most remarkable aspect of the Zen experience
sang vinh danh nao het. Va ay chang chut sac
is that it has no personal note in it as is observable
mau long lay; tat ca eu xam xt, khong mot chut
in Christian mystic experiences. There is no
an tng, khong mot chut quyen ruSee Eight
reference whatever in Buddhist satori to such
chief characteristics of satori In Zen.
personal feelings. We may say that all the terms
are interpretations based on a definite system of Impersonalism (n): Chu ngha phi ca nhan.
thought and really have nothing to do with the Impersonality (n): Tnh cach phi ca nhan
experience itself. In anywhere satori has Nhan KhongMan is only a temporary
remained thoroughly impersonal, or rather highly combination formed by the five skandhas, the six
intellectual. Not only satori itself is such a prosaic elements (earth, water, fire, air, space and mind),
and non-glorious event, but the occasion that and the twelve nidanas, being the product of
inspires it also seems to be unromantic and previous cause, and without a real self or
altogether lacking in super-sensuality. Satori is permanent soulCon ngi ch la mot phoi hp
experienced in connection with any ordinary tam thi bi ngu uan, luc ai (at, nc, la, gio,
occurrence in ones daily life. It does not appear h khong va tam thc), va 12 nhan duyen, ch
to be an extraordinary phenomenon as is recorded khong co thc nga hay mot linh hon trng ton
in Christian books of mysticism. Sometimes takes See Non-ego.
hold of you, or slaps you, or brings you a cup of Impersonalization (n): S phi nhan cach hoa.
tea, or makes some most commonplace remark, or Impertinent (a): Bat knh.
recites some passage from a sutra or from a book Imperturbable (a): iem tnhAksobhya
of poetry, and when your mind is ripe for its BuddhaThe Immovable BuddhaThe Buddha
outburst, you come at once to satori. There is no in the Eastern Heaven of Abhirati, the realm of
voice of the Holy Ghost, no plentitude of Divine joyOne of the five Wisdom or Dhyana Buddhas
Grace, no glorification of any sort. Here is nothing (Vairocana, Aksobhya, Ratnasambhava,
painted in high colors, all is grey and extremely Amitabha, and Amoghasiddhi). He is mentioned
unobstrusive and unattractiveMot trong tam ac in quite a number of Mahayana Sutras. His
tanh cua giac ngo trong Thien. Co le kha canh worship must have been fairly widespread, but
ang chu y nhat cua kinh nghiem Thien la cho only fragments of his legend have survived. The
no khong co dau vet nhan nga. Trong s chng term is used for the unvarying or unchanging, for
ngo cua Phat giao, khong he co chut dnh dang the pole-star, for fearlessness, for indifference to
vi nhng quan he va xuc cam ca nhan bang passion or temptationT c dung e ch s
nhng t ng thong dien da tren mot he thong khong thay oi nh canh sao Bac au, s vo uy,
hu han cua t tng; thc tnh, chang lien quan va lanh am trc cam do hay duc vong. Bat
g vi chnh kinh nghiem. Du au i na, th s ong Ton Nh Lai hay A Suc Be Phat, v Phat
chng ngo hoan toan mang tnh cach vo nga, hay ang ng tr ni Thien ng ong o, mot trong
ung hn, tr nang toi thng. Khong nhng s nam v co Phat (Ty lo gia Na, A Suc Be Phat, a
chng ngo ch la mot bien co bnh thng, nhat Bao Nh Lai, A Di a Phat, va Vo Bo Uy Nh
nheo, ma cai c duyen kch phat nh cung vo v Lai). Ten Ngai c nhng kinh ien ai Tha
va thieu han cam giac sieu nhien. S chng ngo au tien nhac en rat nhieu. S th phung Ngai
c kinh nghiem ngay trong moi bien co bnh

chac han banh trng rat rong rai, nhng than
thoai ve Ngai ch con sot lai nhng oan ngan ma
thoi.
Imperturbable Buddha: Aksobhya Buddha
(skt)A Suc be Phat (Bat ong Phat)See
Aksobhya Buddha.
Imperturbed Buddha: Aksobhya (skt)Vo
ong PhatSee Aksobhya Buddha.
Imperturbable examination: Meditation in the
law or of all thingsQuan sat phap nhanSee
Two kinds of patience (B).
Imperturbable karmic formation:
Anenjabhisankharo (p)Bat ong hanhSee
Three dharmas (XXX).
Imperturbility: FirmnessBat ongSee
Eight savours (pleasures) of the Buddhas nirvana.
Impetus (n): S thuc ay.
Impiety (n): S vo tn ngng.
Implements of the faith: ao CuThe
implements of the faith, such as garments,
begging-bowl, and other accessories which aid
one in the WayNhng mon can thiet tren ng
tu hanh nh y ao, bat khat thc, va nhng o phu
tung khacThere are eight requisites (Attha
Parikkhara)Co tam Mon Can Dung Cua Phat:
1) The double robe: Y Tang gia le.
2) The upper robe: Y vai trai.
3) Under robe: Y noi.
4) Bowl: Bnh bat.
5) Knife: Dao.
6) Needle: Kim may.
7) Belt: Day nt.
8) Strainer or filter: o loc nc.
Implication (n): Ham yM am.
Implicit (v): Am chTo hintTo refer toTo
imply.
Implore (v): Nan nVan ln.
Important (a): He trongVital.
Important aspects: Nhng kha canh quan
trong.
Important event: Bien co quan trong.
Important karma: Garuka-karma (skt)
Nghiep nangTrong NghiepSee Weighty
karma.
2235
Important sutras in Theravada Buddhism:
Nhng Bai Kinh Quan Trong Trong Phat Giao
Nguyen Thuy.
Importantly: Quan trong
(Most) importantly: Quan trong nhat.
Impose a misfortune on someone: Giang hoa.
Impose a restriction on someone: Ap dung s
han che vi ai.
Imposing: Uy nghiemSolemn.
Imposing exterior: Prabhava (skt)Awe-
inspiring-majestyAugustnessDemeanors
MajesticMartial bearingNoble bearing
StatelinessOai NghiSee Three thousand
demeanors and Four kinds of demeanors.
Impossible (a): Khong the nao.
Impossible things: Nhng ieu khong the lam
cAccording to the Sangiti Sutta, there are
five impossible thingsTheo Kinh Phung Tung
trong Trng Bo Kinh, co nam bat nang x (nam
ieu ma mot v Ty Kheo khong the lam c)
See Five impossible things.
Impotent males: Pandakas (skt)There are five
kinds of impotent males or eunuchsBat nam
(khong phai la nam nhan)Co nam loai bat
namSee Five kinds of eunuchs.
Impotent male by birth: Sinh Bat NamOne
of the five kinds of impotent males or eunuchs
Mot trong nam loai bat namSee Five kinds of
eunuchs.
Impotent male for half a month: Ban Bat
Nam hay loai ch dung c nam can trong na
thangOne of the five kinds of impotent males or
eunuchsMot trong nam loai bat namSee Five
kinds of eunuchs.
Impress (v): Ghi longGay an tngTo
impress deeply in ones memoryTo engrave.
Impress someone: Gay an tng cho ai.
Impressed: Xuc ong.
Impression:
1) Ideas grasped and heldChap thu.
2) Samskara (skt)Sankhara (p)An tng
Hanh uanSee Five Aggregations.
Impressive (a): Cam xucGay xuc ong.
Imprint of the foot: Dau chanFootprint
Foot markFootstep.

Imprison (v): Giam hamTo detainTo
incarcerateTo put someone in prison.
Improper (a): TaDeviantEvilDepraved
OppositeErroneousHeterodox.
Improper food: There are five improper things
for a monk to eatCo nam th khong hp cho
mot v Tang anSee Five improper things for a
monk to eat.
Improper knowledge: Asamprajanya (skt)
Bat chanh tri hay biet khong chn chanhSee
Fifty-one Dharmas interactive with the Mind.
Improper means of earning a living: Ta
menhSee Five improper ways of gaining a
livelihood for a monk.
Improper speech: Unrefined speechIndecent
speechSmart speechVong ng (y ng).
Improper (wrong) views: Drishti (skt)Ac
kienTa KienSee Wrong viewsSee Five
kinds of wrong views, and Fifty-one Dharmas
interactive with the Mind.
Improper ways of obtaining (gaining) a
living on the part of a monk: Ta menh (cua
mot v Tang hay Ni).
(A) There are four improper ways of obtaining a
living on the part of a monkSee Five kinds
of deviant livelihood.
(B) There are five improper ways of gaining a
livelihood for a monk, or five kinds of deviant
livelihoodCo nam th ta menh cua ch
Tang.
Improve appearance: Trau chuot be ngoaiA
Bhiksu or Bhiksuni who tries to improve his or her
appearance, commits an Expression of Regret
OffenceV Ty Kheo hay Ty Kheo Ni nao co
gang trau chuot be ngoai la pham gii Ba Dat e,
phai phat lo sam hoi.
Improve the habit: Cai thien thoi quen.
Improve (v) oneself: Tu than.
Improve oneself morally: Cultivate virtueTu
c.
Improve oneself for the purpose of
improving or benefitting others: T Li Li
ThaSee Self-profit and Profit others.
Improving mind: Tang Thng Tam
Advancing or improving mind, superior mind
2236
Tam tang trng cng thnh hay the lc cua nh
tam, hay tam sieu viet.
Improvise: Act according to circumstancesTuy
c ng bien.
Impulses (n):
1) Chanda (skt): AgitationAmbitious
ExcitementRestlessnessUnsettledTrao
CSc thuc ayNhng phien nao khien
cho tam xao xuyen khong an tnh.
2) Samskara (skt): ActionActivity
ConceptionDispositionVolitional
actionsKarma formationMoral conduct
HanhSee Twelve conditions of cause and
effect.
Impulsion: Javana (p & skt)Tien trnh hay s
thuc ayProcess.
Impure (a): Klesa (skt)Bat tnhIgnoble
Unclean.
Impure aeon: Trc KiepAn impure kalpa,
the kalpa of impurity, degenerate, corrupt; and
age of disease, famine, and warThi ky ac
trc, thi ky cua benh hoan, ngheo oi va giac
giaSee Five kinds of turbidity.
Impure attitude: Thai o bat tnh.
Impure birth: Tho sanh bat tnhThe fetus is a
combination of fathers sperm and mothers egg in
sexual intercourseMam sanh khi cua ban than
do mot iem tinh huyet cua cha me hoa hp trong
khi gan guiSee Seven types of contemplation
on the impure body.
Impure body: Ue ThanThe sinful body, that
of ordinary people, caused by lust, hatred, and
ignoranceThan the nh nhp, noi ve than pham
phu, o ue khong trong sach, do nhiem cac moi
tham duc, san han, va ngu si.
Impure charity: Sullied charityBat tnh th
Impure charity in which the giver expects
something in return for his or her almsgiving.
Unclean almsgiving, looking for its reward in this
or the next lifeCho ma mong oi bao ap trong
kiep nay hay kiep ti th goi la bat tnh thSee
Two kinds of dana or charity (B).
Impure commandments: Thi La Bat Thanh
TnhIf the sila, or moral state, is not pure, none
can enter samadhiNeu gii bat tnh, khong ai
vao c tam muoi.

Impure and false: Tran vongImpure and
false, as are all temporal thingsKhong sach la
tran, khong thc la vong (bat tnh va h doi); tran
vong am ch tat ca canh gii sinh t.
Impure kalpa: Kiep trcTrc KiepThe
kalpa of impurity, degenerate, corrupt; and age of
disease, famine, and warThi ky ac trc, thi
ky cua benh hoan, ngheo oi va giac gia. **See
Five kinds of turbidity.
Impure karma: Ue NghiepOne of the three
kinds of karmaNghiep bat tnh, mot trong ba
loai nghiep. ** See Three karmas.
Impure Land: Ue oSaha WorldThe
present worldThe world in which we live is an
impure field, and Sakyamuni is the Buddha who
has initiated its purificationThe gii Ta Ba
See Two lands (B).
Impure mind: Tam Bat TnhThe chaotic, evil,
calculating, vicious mind of sentient beingsTam
tap loan, xau ac, tnh toan cua chung sanh.
Impure seed: Chung t bat tnhThis body is
born from the karma of lust and attachment
Than nay do ni nghiep dam duc, t hat giong
tham ai ma sanhSee Seven types of
contemplation on the impure body.
Impure or sullied charity: Whose object is
personal benefit (expecting something in
return)Bat tnh thBo th mong cau phc
baoSee Two kinds of dana or charity (B).
Impure world: Ta BaSee Saha.
Impurities and defilements: Bn nh va ue
nhiem.
Impurity (n): Asubham or Samkilesa (p)Mala
or Samklesa (skt)Bat TnhNhiem trc
Tnh chat bat tnh cua than tamDefilement
Uncleanness.
(I) An overview of ImpurityTong quan ve
Bat tnh: Defiling nature of the passions.
Impurity is the nature of our bodies and
minds. Impurity means the absence of an
immaculate state of being, one that is neither
holy nor beautiful. From the psychological
and physiological standpoint, human beings
are impure. This is not negative or
pessimistic, but an objective perspective on
human beings. If we examine the constituents
of our bodies from the hair on our head to the
2237
blood, pus, phlegm, excrement, urine, the
many bacteria dwelling in the intestines, and
the many diseases present waiting for the
opportunity to develop, we can see clearly
that our bodies are quite impure and subject
to decay. Our bodies also create the
motivation to pursue the satisfaction of our
desires and passions. That is why the sutra
regards the body as the place where misleads
gather. Let us now consider our psychological
state. Since we are unable to see the truth of
impermanence, suffering, and the selfless
nature of all things, our minds often become
the victims of greed and hatred, and we act
wrongly. So the sutra says, The mind is the
source of all confusion.S bat tnh (khong
thuan tnh hay khong trong sach). Ban chat
nhiem trc cua tham duc. Bat tnh co ngha
la khong tinh sach, khong thanh thien, khong
ep e. ng ve ca hai phng dien sinh ly
va tam ly, con ngi la bat tnh. ay khong
phai la mot cai nhn tieu cc hay bi quan, ma
ch la cai nhn khach quan ve con ngi.
Thay c s cau tao cua c the, t toc tren
nh au, cho en mau, mu, am, phan, nc
tieu, nhng vi khuan an nao trong ruot va
nhng benh tat c chc san e phat sinh, ta
thay phan sinh ly cua ta qua la bat tnh. Phan
sinh ly o cung la ong lc thuc ay ta i tm
s thoa man duc lac, do o nen kinh goi than
the la ni tch tu cua toi loi. Con phan tam
ly? V khong thay c s that ve vo thng,
kho khong va vo nga cua s vat cho nen tam
ta thng tr thanh nan nhan cua tham vong
thu ghet; do tham vong va thu ghet ma chung
ta tao ra biet bao toi loi, cho nen kinh noi
tam la nguon suoi phat sinh ieu ac.See
Four basic subjects of Buddhist meditation.
(II) Impurity means that the body is impure, the
mind is impure and the realm is impureBat
tnh la ch cho than khong sach, tam khong
sach, va canh khong sach.
1) Impurity of the body means that we should
reflect on the fact that beneath the covering
layers of skin, our bodies and those of others
are composed entirely of filthy, smelly
substances such as meat, bones, blood, pus,
phlegm, saliva, excrement, urine, etc. Not
 2238

only that fluids are excreted through nine canh ue o nay khong co chi ang say me
apertures (see Nine orifices). If we stop to tham luyen.
think carefully, the physical body of sentient ** See Four basic subjects of Buddhist
beings is hardly worth cherishing: Than meditation and Four kinds of mindfulness
khong sach la phai quan xet than ta va ngi Impurity of affliction: Phien Nao ocThe
ben ngoai nh co lp da che dau, nhng ben impurity or defiling nature of the passions, one of
trong ch toan la nhng th hoi tanh nh nhp the five kinds of impurityBan chat o nhiem bat
nh tht, xng, mau, mu, m, dai, phan, tnh cua phien nao, mot trong nam oc. ** See
nc tieu, van van. a the ma cac th nh Five poisons.
nhp ben trong con bai tiet ra cu khong Impurity of arrogance: Kieu cau.
(chn lo) ben ngoai. Suy xet ky, sac than cua
Impurity of the body: Than bat tnh.
chung sanh khong co chi ang a thch.
1) There are five types of impurity of the
2) Moral impurityMental impurityWhatever
bodySee Five types of impurity of the
misleads or deludes the mindImpurity of
body.
the mind means that once the mind develops
2) The Buddha taught meditate or contemplate
thoughts of greed, it has already become evil
on the impurity of ones body to remove
and defiled, not unlike a limpid pond that has
passions. This is one of the eight types of
been polluted with dirt and sludge. The dirt
meditation for removing various
pond cannot reflect the images of trees,
attachmentsc Phat day cach quan than
mountains, sky, clouds; likewise, a polluted
bat tnh e tr duc vong. ay la mot trong
mind has lost all spiritual powers and wisdom.
tam cach thien quanSee Eight types of
Thus, we have the saying: Once who knows
meditation for removing various attachments.
how to cultivate does not waste his efforts; a
Impurity of the death: Cu canh bat tnh
peaceful, still mind will bring spiritual powers
After death, the body swelling up and rotting
and wisdom. Those who are determined to
away, with flesh and bones disarray, feeding
tread the Way should endeavour gradually to
feelers and crowsen khi chet roi, than nay la
sever the mind of afflictions, polluted by
mot ong tht snh thui ra ri, mac cho gioi ta bo
greed in its gross and subtle aspects: Tam
lan hoac qua dieu tha moSee Seven types of
khong sach la khi tam sanh tham nhiem, tat
contemplation on the impure body.
no se thanh xau xa nh bn, chang khac chi
ho nc trong b cau bun lam ban uc. Ho Impurity of desire: Duc cau.
nc uc khong the soi bong sac cay nui tri Impurity of doubt: Nghi cau.
may, tam nh bn lam mat het than thong tr Impurity of dwelling: C tru bat tnhSee
hue. Nen nh cau: Biet tu hanh ch ph Five types of impurity of the body.
uong cong. Tam bnh tnh than thong tr hue! Impurity of external objects: S bat tnh cua
Ngi a phat nguyen bc len ng tu, van vatMeditate on the impurity of external
phai lap ch lan lan dt tr tam phien nao objects to strengthen emancipation. This is one of
nhiem duc t tho en te. the eight types of meditation for removing various
3) The impure realm is the world of the Five attachmentsLam ln manh y ch giai thoat bang
Turbidities, full of dirt and mud, rocks and quan s bat tnh cua van vat. ay la mot trong
stones, spikes and thorns, which harbors tam cach thien quanSee Eight types of
countless sentient beings defiled in body and meditation for removing various attachments.
mind. Therefore, this impure world is not Impurity of false views: Kien cau.
worth craving or clinging to: Canh khong sach Impurity of inertia: Thuy mien cau.
la canh gii coi ngu trc ay day bun at,
Impurity of meanness: Khan cau (tham lam
soi a, chong gai, lai dung cha vo so chung
bon xen).
sanh t than en tam eu nh bn. Cho nen
 2239

Impurity of mind: Passions and delusions In advancing years not to cease sexual
Tam cau (s bat tnh cua tam gay nen bi duc intercourse: Lao Bat Ch Dam hay khi ln tuoi
vong va ao vong me m). khong ngng dam ducSee Four self-injuries
Impurity of the newly-born baby: S sanh bat (self-raidings).
tnhOnce ready to be born, the fetus emerges In agreement: Nhat tamUnanimousIn
from the womb with pus and blood gushing forth chorus.
and foul odors in profusionKhi a u thang In broad daylight: Gia ban ngay.
ngay, thai than au hng ve san mon, ra khoi
In chorus: UnanimousNhat TrCung nhau
mnh ngi me cung mot luc vi mau mu, s hoi
ong y.
nh day aySee Seven types of contemplation
In this context: Trong pham vi nay.
on the impure body.
In a cultural manner: Mot cach co van hoa.
Impurity of the outer marks: Ngoai tng bat
tnhSee Five types of impurity of the body. In days of yore: In ancient daysNgay xa.
Impurity of own nature: Ban chat bat tnh In detail: CarefullyTe tam (con goi la tieu tam
See Five types of impurity of the body. hay can than).
Impurity of presumption: Man cau. In drawing people to listen to the Dharma:
Khi hng dan moi ngi nghe phap.
Impurity and purity: Nhiem TnhThe
thoughts and things of desire are impure, the In order to become a teacher, one must
thoughts and methods of salvation are pure respect and learn from his teacher; in order
Nhiem va tnh bao gom nhng t tng va tham to become a Buddha, one must respect the
duc bat tnh, cung nh t tng va phng cach sangha and cultivate Buddhas teachings:
cu o va thanh tnh. Muon lam thay phai knh trong va hoc hoi ni
Impurity and purity are not apart: Impurity thay; muon lam Phat phai trong Tang va tu hoc
and purity as aspects of the total reality and not Phat phap.
fundamentally ideas apartNhiem Tnh Bat Nh In one direction: Tam MieuTurn together or
MonNhiem tnh nh s that toan dien, ch in one directionRight and balanced.
khong phai la nhng y tng ri rac. In endless succession: Trong tien trnh vo tan
Impurity of seeds: Chung t bat tnhSee In hard times: Trong thi kho khan.
Five types of impurity of the body. In harmony with: Hoa ieu vi.
In (jap): In history: Trong lch s.
1) Mudra (skt): SealAn.
In a honey voice: bang giong ieu ngot ngao (ca
2) Samgharama (skt): InstituteVien.
hat).
In accordance with: Phu hp (vi).
In a lay condition: Tai tuc.
In accordance with ones condition: ng
In memory of someone: e tng niem ai.
PhanAccording to condition, position, duty,
etc.Tuy theo ieu kien, a v va nhiem vu cua In the midstream of birth and death: Gia
mnh (cac nha Thien Thai lap ra t ng Phan dong sinh t.
noi ve t giao Tang Thong Biet Vien moi giao In one instant causing all sentient beings to
eu co giao ng Phan cua mnh). rouse the will for enlightenment: trong mot
In accordance with ones karma, one will niem lam cho tat ca chung sanh phat tam Bo
certainly be reborn in either good or evil eSee Ten spheres of Great Enlightening
Beings.
path: Tuy theo nghiep lc ma con ngi phai
sanh vao ng lanh hay d. In one lifetime: Trong mot kiep.
(Not) in accordance with: Khong phu hp In ones own body to have the Trikaya: Nhat
(vi). The Tam Than T Tanh Phat.
 2240

In order of years of ordination: Lap th (tuoi In wealth not being charitable: ac Tai Bat
ao hay so nam a tho gii). Th hay giau sang c cua ma chang chu bo
In the perfection of one all are perfected: thSee Four self-injuries (self-raidings).
Nhat Thanh Nhat Thiet ThanhOne deed In the Western Pure Land, all have the
includes allWith the Tathagatas enlightenment highest level Bodhisattvas: Bo Tat thng
all beings were enlightenedVi s ai giac cua thienThose who are reborn in the Pure Land
Nh Lai, tat ca chung sanh roi ay se at thanh have the highest level Bodhisattvas as their
ai giac. Mot ngi toan thien moi ngi roi ay companions and are free from all obstacles,
se c toan thien. calamities and evil conditions. Moreover there are
In praise of someone: e ca tung ai. no externalists or evil demons , so their Minds are
In this present life: Trong kiep nay. always calm and still. This is one of the five
In present life not to accept and practice the reasons why those who are reborn in the Pure
Buddhas teaching: Bat Thu Ngon Phat hay Land achieve non-retrogressionChung sanh
c sanh ve Cc Lac, th ban lanh toan la cac
hien i khong chu tiep thu va tu tap Phat
bac Bo Tat thng thien, tuyet tat ca cac chng
phapSee Four self-injuries (self-raidings).
nan, ac duyen, lai khong co ngoai ao ta ma, nen
In the present situation: Trong hoan canh hien
tam thng an tnh. ay la mot trong nam ly do
nay.
tai sao ngi vang sanh Tnh o khong con b
In quest of something: In search of thoi chuyen naSee Five reasons of non-
somethingi tm cai g. retrogression for those who are reborn in the Pure
In a respectable way: Bang phng cach ang Land.
knh. In the Western Pure Land, life span is
In the same way: Cung the o (cung cach nh inexhaustible: Tho lng vo cungOnce they
vay). are reborn in the Pure Land, their life span is
In search of a solution for (of or to) human inexhaustible, equal to that of the Buddhas and
problems: Tm mot giai phap cho cac van e cua Bodhisattvas. Thus they can peacefully cultivate
nhan loai. the Dharma for countless eons. This is one of the
In search of something: In of five reasons why those who are reborn in the Pure
quest
somethingi tm cai g. Land achieve non-retrogressiona c sanh
In search of truth: Tm chan ly. ve Tnh o th tho lng vo cung, ong vi ch
In a sense: Trong ngha ay. Phat va ch Bo Tat, an nhien tu tap trai qua vo
bien a tang ky kiep. ay la mot trong nam ly do
In semi-darkness: Trong luc tranh toi tranh
tai sao ngi vang sanh Tnh o khong con b
sang.
thoi chuyen naSee Five reasons of non-
In spite of someones best efforts: Mac du co retrogression for those who are reborn in the Pure
s het sc co gang cua ai o. Land.
In such manner: Tatha (skt)AsLikeSo In the Western Pure Land, all preach the
ThusNh vayNh the ay.
Dharma of suffering, emptiness,
In times of peace, remember the
impermanence and no-self: In the Western
possibilities of war or danger: An bat vong Pure Land, the birds, water, forests, trees, wind
nguy (Khi yen bnh ng quen luc nguy nan). and music all preach the Dharma of suffering,
In the true character or disposition of man: emptiness, impermanence and no-self. Upon
True heartedSincereTrue to one's nature hearing this, practitioners begin to focus on the
Chan tam. Buddha, the Dharma and the Sangha. This is one
In the truest sense: Trong y ngha ung nht. of the five reasons why those who are reborn in
In the ultimate sense: Trong y ngha rot rao. the Pure Land achieve non-retrogressionNi coi
Tay Phng Tnh o, chim, nc, rng cay, gio,

am nhac thng phat ra tieng phap kho, khong,
vo thng va vo nga; hanh gia nghe roi sanh
long niem Phat, niem Phap, niem Tang. ay la
mot trong nam ly do tai sao ngi vang sanh Tnh
o khong con b thoi chuyen naSee Five
reasons of non-retrogression for those who are
reborn in the Pure Land.
In youth not to study from morning till
night: Tuc Da Bat Hoc hay thieu thi khong
cham hocSee Four self-injuries (self-raidings).
Inability (n): Khong co kha nang.
Inability to annihilate causality karma:
Khong the loai tr nhn qua nghiep bao cho
chung sanhSee Three things impossible to a
Buddha.
Inability to become Brahma-kings: Chang
c lam Pham Thien VngSee Five
hindrances of women.
Inability to become Buddhas: Chang c
lam PhatSee Five hindrances of women.
Inability to become Cakravarti-kings: Chang
c lam Chuyen Luan VngSee Five
hindrances of women.
Inability to become Indras: Chang c lam
e ThchSee Five hindrances of women.
Inability to become Mara-kings: Chang c
lam Ma VngSee Five hindrances of women.
Inability to concentrate the attention: Y can
tr on, theo uoi ngoai tran nen khong co kha
nang nh tnh hay chu ySee Five senses of
mental distraction.
Inability to end the realm of the living:
Khong the cham dt cac ng d cho chung sanh Scattered mindUnsettled mindThe scattered
sanhSee Three things impossible to a Buddha.
Inability to function: Khong hoat ong c.
Inability to save unconditionally: Khong the
cu roi vo ieu kien sanhSee Three things
impossible to a Buddha.
Inability to think: ang tr.
Inability to understand mundane marks
thoroughly, and sever them completely:
Khong co kha nang thau suot tng the gian
Even if you are free of all conditions and
entangelments and are determined to cultivate the
Dharma, unless you can see through mundane
marks, understand them thoroughly, and sever
2241
them completely, you will not be in control of
yourself when faced with external conditions.
Your Mind, then, will move erratically, following
the environment. How can you have the peace of
Mind to recite the Buddhas name?Du ban c
muon duyen ranh roi, co ch tu hanh, nhng oi
vi tng the gian, neu nhn khong thau, nam
khong vng, dt khong xong, khi xuc oi vi
ngoai duyen khong the t chu, tam tuy theo canh
ma ien ao lam sao yen tr e niem Phat? See
Seven circumstances that are difficult to practice
Buddha Recitation.
Inability to work: Bat lc.
Inactive (a): Vo TacSee Asamskrta.
Inactive principle pervading all things: Vo vi
phapThc tnh tnh lang cua ch phapState of
restSee Five laws or categories (II).
Inactive realm: Vo vi phap gii hay Ly phap
giiNoumenal realmSee Five forms of
dharmadhatu.
Inactivity (n): S thu ongOne of the three
gates to the city of nirvanaVo tac, mot trong ba
ca vao Niet BanSee Three gates to (the city
of) nirvana.
Inanimate (a&n): Vo tnh chung (vo tri vo giac).
Inanimate objects: Nhng vat vo tnh.
Inapplicable: UnreasonableBat ng (khong
hp).
Inattentive (a): Absent-mindedTam bat tai
(vo tam vo hon hay l ang).
Inattentive mind: Tan tam (tam dong ruoi lang
thang)Distracted mindMental wandering
mind, or mind that is only good at intervals.
Wandering mind is a mind disorganized by
distraction or a wandering mind of common
untutored man. The distracted heart may have the
following distinctionsTam tan loan hay la tam
tu tan thien. Tam tan loan hay t tanh cua nhng
hang pham phu. Tan tam gom co nhng ac iem
nh sau:
1) Good: Thien.
2) Bad: Bat Thien.
3) Indifferent: Trung Tnh.
** See Two minds (B).
Inaugurate (v): Khai mac buoi leTo open a
ceremony.
 2242

Inauguration ceremony of a new temple: Le Incarnation Buddha: A living BuddhaSinh

khanh thanh chuaDedication ceremony. Phat (Hoat Phat).
Inborn: Prakrtja (skt)Bam sinh (cau sinh) Incarnationism (n): Chu ngha nhap the cua ch
CongenitalInnateNatural, spontaneous, Bo Tat.
inborn, or springing from nature, as opposed to Incense: Nhang.
acquireong thi sanh ra, oi lai vi do huan (A) There are three kinds of scents or incense
tap ma co. Co ba loai nhangSee Three kinds of
Inborn wisdom: T Nhien TrThe intuitive, incense.
untaught or inborn wisdom of a Buddha, untaught (B) Five kinds of incenseThe five attributes of
to him and outside the causal nexusTr bam dharmakaya or spiritual body of the
sanh ch khong do thay day cua mot v Phat. Tathagata (five kinds of incense or fragrance,
In-breathing: Th vao. corresponding with the five kinds of
Incalculable (a): Khong ke siet dharmakaya)Ngu phan hng (lay nam th
InconceivableCountless. hng v vi ngu phan phap than)See Five
kinds of incense.
Incantation (n): Bua chuAmuletsCharms
Deviant mantrasSpells. Incense balls: Hng HoanQua cau hng.
Incantations to delude or confuse others: Me Incense burner: Bat hngIncense bowl.
Nhan Chu (bua chu lam me hoac ngi khac). Incense and candles: Hng HoaIncense and
Incantation of the Diamond vehicle: Mantra lampsHng ot va en thap (nhng vat c
of the esoteric vehicleB mat chu (Kim Cang dung trong nghi le trong cac t vien).
Tha). Incense and candle-offering group: Ban ac
Incarcerate (v): Bo tuTo imprisonTo put trach hng ang (bong hoa va en nhang).
someone in prison. Incense-colored: Hng Nhiem.
Incarnate (v): Hoa kiep. 1) Yellowish-grey: Mau nau sam.
2) The colour of a monks robe: Mau ao ca sa
Incarnate Buddha: Nirmana-Buddha (skt)
cua nha s.
Metamorphosed BuddhaHoa PhatSee
Nirmanabuddha and Nirmanakaya. Incense and flowers: Hng hoaTwo kinds of
objects for offering to the BuddhaHng va
Incarnate as a Sravaka: ng Hoa Thanh
hoa, hai trong cac mon o cung Phat.
VanBuddhas or Bodhisattvas incarnate as
sravakas, or disciplesChan than Phat hay Bo Incense-fragrance: Mui hng cua nhangThe
Tat ng hoa lam Thanh Van e dan dat ngi incense-fragrance pervades the main hallMui
khac (Xa Li Phat, Muc Kien Lien). tram hng ngao ngat trong chanh ien.
Incarnated beings have testified to Incense hall: Hng ienThe incense hall,
especially the large hall of the Triratnaien th
Buddhism: Hoa nhan hay Pham phu thuyet
Tam Bao hay Phat ien.
See Five kinds of people who have testified to
Buddhism (A). Incense-ksetra: MonasteryHng satSee
Monastery.
Incarnation (n): S au thai.
Incarnation-body: Nirmanakaya (skt)
Incense and lamp: Nhang en.
Transformation-bodyBien hoa thanSee Incense of the liquid amber tree: Giao
Nirmanakaya. HngHng nha cua mot loai cay ho phach.
Incarnation body of the Buddha: Rupakaya Incense made from branches: Nhang lam
(skt)Bao than cua c PhatThere are two bang canh caySee Three kinds of incense.
rupakaya or incarnation-bodies of a BuddhaCo Incense made from flower: Nhang lam bang
hai loai sac than cua PhatSee Two forms of bongSee Three kinds of incense.
body, and Two rupakaya. Incense made from roots: Nhang lam bang re
caySee Three kinds of incense.

Incense of the mind: Tam hngHng thm Inclusiveness (n): T tng v thaTnh bao
cua tam hay la s nhiet tnh tan tuy vi ao
phapThe incense of the heartSincere
devotion.
Incense-mountain: Gandhamadana (skt)
Hng SnSee Gandhamadana.
Incense-offering hymn: Bai ke dang hng.
Incense Praise at morning recitation: Niem
hng buoi sang.
Incense region: Hng GiiNgoi en hay
ngoi chuaA temple.
Incense and smoke: Hng khoiAncestor
worship.
Incense stick: Cay nhang.
Incense-yielding tree: Kunduruka or Putchuk
(skt)Moc HngThe resin of the plantCan
HngHuan Luc Hnga Gia LaMot loai
tram hng.
Incest: Loan luanIncest means to have sexual
intercourse with a very close blood relative, i.e.,
son, daughter, aunt, uncle, grandson,
granddaughter, etc. Incest is a grave sin and is
advised against because of possible genetic
deformities or diseases that could be passed to the
child. In addition, incest causes emotional
confusion in the minds of many family
membersLoan luan co ngha la giao hp vi
mot ngi gan gui vi mnh ve huyet thong, nh
la con trai, con gai, co, d, cau, chu, bac, chau gai,
chau trai, van van. Loan luan la mot trong toi
khong nen pham v no co the tao nen nhng ot
bien ve di truyen, ong thi co the sanh ra benh
hoan cho the he con cai. Hn na, loan luan se
tao nen nhng roi loan ve mat tnh cam trong tam
thc cua nhng thanh vien trong gia nh.
Incinerate: Bhasmikaroti (skt)Hoa thieu.
Inclination:
1) IntentionKhuynh hngY nguyen.
2) S thch duc lacSee Ten kinds of
unimpeded function relating to knowledge.
Inclination to: Abhinivesa (p & skt)Gan bo
Adhering toAttachment.
Include all living beings for salvation: Nhiep
chung sanh gii hay nhieu ch hu tnh giiSee
Three collections of pure precepts.
2243
ham.
Incoherent (a): La taKhong mach lacNot
sticking together or lacking cohesion.
Incommunicable (a): Khong the thong truyen
c.
Incommutable (a): Khong the cai bien c
Khong thay oi c.
Incomparable (a): Vo ty.
Incomparable Beings: Hieu la Vo ang Tat
oa, v the gian khong sanh cEnlightening
Beings are called Incomparable Beings because
they have no peer in the worldSee Ten
appellations of greatness of Great Enlightening
Beings.
Incomparable kinds of power to convert all
beings: Than Thong Ky acThan lc ky ac
hoa o chung sanhSee Three incomparable
kinds of rareness.
Incomparable kinds of rareness: The re are
three incomparable kinds of rarenessSee Three
incomparable kinds of rareness.
Incomparable light: Vo oi quang.
Incomparable Light Buddha: Vo oi Quang
Nh Lai.
Incomparable truth or law: Vo ty phap (giao
phap khong co g so sanh c).
Incomplete (a): Bat toanHu D.
1) Something more: IncompleteExtra
additionalCon them na.
2) Those who have remainder to fulfil, i.e.
karma: Nhng ngi hay con nghiep cha tra
e hoan tat hay thanh tu.
Incomplete explanation: Hu D Thuyet
Something further to sayThuyet con ton d
ngha, ch khong phai la ch cc cuoi cung (ngoai
ngha chanh con d ngha).
Incomplete meaning: Partial meaningBat
lieu nghaKinh ien giau i mot phan thc
nghaSee Two meanings of the teachings (A).
Incomplete nirvana: Sopadhisesa-nirvana
(skt)Saupadisesa-nibbana or Kilesa-
parinibbana (p)Hu D Niet Ban hay Hu D
Y Niet BanIncomplete Nirvana where causes
of reincarnation are ended. Nirvana in which all
causes have been annihilated, but the remnant of

the effect still remains, so that a saint may enter
this nirvana during life, but may have to continue
to live in this mortal realm till the death of his
bodyHu d y Niet ban, Niet ban ma nhan a
ngng han, nhng qua van con d lai, nh vay
mot v Thanh co the nhap Niet ban, nhng phai
song trong the gii sanh t cho en than chet
See Two Nirvanas.
1) The view of the Hinayana: Theo quan niem
cua Tieu ThaHinayana holds that the
arhat, with the full extinction of afflictions,
after his last term of mortal existence enters
into nirvana, while alive here he is in the
state of limited or modified nirvana
(sopadhisesa-nirvan), in contrasted with
complete nirvana (nirupadhisesa-nirvana)
Theo quan niem cua Tieu Tha th mot v A
La Han a dt bo het moi phien nao va tuyet
diet nhan sanh t v lai, i vao Hu D Niet
Ban, trong luc van con song, nhng van con
d lai than the qua bao cua kiep nay. Khi qua
bao het va ngi ay tch diet th goi la Vo D Incomprehensible.
Niet Ban (Vo nhan Hu qua sinh t).
2) The view of the MahayanaQuan niem theo
ai Tha:
a) The Mahayana holds that when the cause of
reincarnation is ended the state is that of
incomplete nirvana; when the effect is ended,
and the eternal Buddha-body has been
obtained, then there is a complete nirvana.
The Mahayana says that in the Hinayana
Remainderless Nirvana for the arhat, there
are still remains of illusion, karma, and
suffering, and it is therefore only an
Incomplete nirvana in Mahayana. In
Mahayana, complete nirvana, these remains
of illusion, karma, etc., are ended: Theo
thuyet ai Tha th nhan sanh t bien dch
het sach goi la Hu D Niet Ban, trong khi
qua sanh t bien dch het tan va c thng
than cua Phat th goi la Vo D Niet Ban.
(Vo Nhan Vo qua, ac Thng Than Phat).
b) As a technical term the extinction of human
passion is called the Nirvana with the
condition of being still remaining or, the
Nirvana with the upadhi remnant, upadhi
being the material and immaterial condition
of being: Noi theo thuat ng, s diet tan cua
2244
phien nao goi la Hu D Y Niet Ban, Niet
Ban vi ieu kien cua hu van con, hay sat
ngha hn, Niet Ban hay con tu hay uan, la
nhng ieu kien vat chat va phi vat chat cua
s hu.
Incomplete prediction: Partial predictionHu
d tho kySee Two classes of Buddhas
predictions of a disciples destiny.
Incomplete prediction of a Buddha: Hu D
Tho KyAn incomplete Prediction of Buddha on
his disciples future awakening and
enlightenmentTho ky khong hoan toan cua
Phat ve cac e t cua Ngai.
Incomplete teaching: Bat Lieu nghaThe
Hinayana incompletenessNhng ieu chang noi
het thc ngha trong kinh ien Tieu thaSee
Dual division of the Buddhas teaching (V).
Incomplete theory: Thuyet Bat nh.
Incomplete understanding: Bat lieu ngha
Not understanding the whole meaning or truth
Incomplete-word teaching: Ban t giao
Incomplete-word teaching of which teaching
causes an increase of afflictions or unwholesome
deedsThuyet ngon tang trng phien nao hay
ac phapSee Dual division of the Buddhas
teaching (III).
Incompleteness (n): S khong hoan toan.
Incomprehensible (a): Bat lieu ngha.
Incomprehensibles (n): Huyen dieuSee Ten
wonders.
Incomprehensible entity: Absolute reality
Supernatural existence, as contrasted with the
superficial reality of phenomenaDieu hu.
Incomprehensible wisdom: Linh HonThan
thcDivine wisdomSoulThe intelligent
spiritThe intelligent ConsciousnessDivine
wisdomWith regard to the psychological
question, Buddhism does not admit the
existenceof a soul that is real and immortal.
Anatma or non-self refers to all things (sarva-
dharma), organic and inorganic. In the case of
human beings, Buddhism believes that there will
accordingly to be no soul, no real self that is
immortal. While in the case of things in general,
there will be no noumenon, no essence which is
unchangeable. Because there is no real self

spatially, i.e., no substance, there will be no
permanent, i.e., no duration. Therefore, no bliss,
is to be found in the worldVe nhng van e tam
ly hoc, Phat giao khong chap nhan s hien hu
cua mot linh hon c cho la chan that va bat t.
Vo nga ap dung cho tat ca van hu (sarva
dharma), hu c hay vo c. Theo Nhan Sinh, Phat
giao cung khong chu trng co linh hon, khong co
cai nga chn that nao la bat t. Con trong trng
hp ch chung cho van hu, cung khong co ban
the, khong co ban chat nao ma khong bien dch.
Bi v khong co mot cach nga chan thc theo
khong gian, ngha lakhong co thc the, nen khong
bao gi co thng hang.
Inconceivability of Great Enlightening
Beings: Bat kha t ngh cua ch ai Bo Tat
See Ten kinds of inconceivability of Great
Enlightening Beings.
Inconceivable (a): Acintya (skt)Bat kha t
nghBeyond thought or descriptionBeyond
thought or discussionBeyond the power of
mentationSee Four inconceivables.
Inconceivable anointment: Quan anh bat t
nghAccording to the Flower Sutra, Chapter 27,
there are ten kinds of inconceivable anointment
which Enlightening Beings received from the
Enlightened. Once Enlightening Beings enter the
concentration called the pure treasury of the past,
they receive ten kinds of inconceivable
anointment from the Enlightened; they also attain,
purify, consummate, enter, realize, fulfil and hold
them, comprehend them equally, the three
spheres pureTheo Kinh Hoa Nghiem, Pham 27
(Thap nh), co mi phap quan anh bat t ngh
ma ch Bo Tat nhan c t ni c Nh Lai. beyond human conceptionThien long bat kha t
Mot khi ch ai Bo Tat vao c tam muoi Qua
Kh Thanh Tnh Tang, thi nhan c mi phap
quan anh bat t ngh cua c Nh Lai, cung
c, cung thanh tnh, thanh tu, nhap, chng,
vien man, tr gi, va bnh ang biet ro tam gii
thanh tnhSee Ten kinds of inconceivable
anointment.
Inconceivable Beings: Hieu la Bat T Ngh Tat
oa, v ni mot niem ma Thanh Phat
Enlightening Beings are called Inconceivable
Beings because they become Buddhas in an
2245
instantSee Ten appellations of greatness of
Great Enlightening Beings.
Inconceivable, beneficial functions and uses
from the pure wisdom: Bat t ngh dung
tngDo tnh tr tng ma hien ra het thay moi
canh gii lam li ch chung sanhSee Two forms
(characteristics) of the bhutatathata.
Inconceivable Buddha-lands: The size of the
Buddha-lands or the bound of the Buddha realm is
beyond human conceptionPhat o canh gii bat
kha t nghSee Four inconceivables.
Inconceivable Dharmakaya: Tanh Cua Phap
Than Nh LaiAccording to Zen Master D.T.
Suzuki in the Studies In The Lankavatara Sutra,
the idea of Dharmakaya is not wanting in the
Lankavatara Sutra, and that it is used not in the
same of the Dharmakaya of the Triple Body
dogma. The Lankavatara Sutra speaks of the
Tathagatas Dharmakaya of the Inconceivable
Dharmakaya, and of Dharmakaya as will-body.
That Tathagatas Dharmakaya has eight special
natures as followsTheo Thien s D.T. 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
See Eight nature of Dharmakaya.
Inconceivable knowledge: Bat kha t ngh tr
See Ten types of characteristics of manifestation
of a Buddha (8).
Inconceivable nagas: Dragons or Nagas are
nghSee Four inconceivables.
Inconceivable permeation: Bat t ngh huan
The permeation of the pure self-essence of the
mind of true thusness by ignorance or wisdom
which then appears in the manifest world.
According to the Awakening of Faith, the
indescribable vasana or the influence of primal
ignorance on the bhutatathata, producing all
illusionsBat t ngh huan la s tham thau cua
s ngu si hay tr tue vao t tanh thanh tnh trong
tam cua chan nh roi sau o xuat hien trong the
gii hien hien e tao thanh phien nao. Theo Khi

Tn Luan th Bat T Ngh Huan la anh hng
huan tap cua can ban vo minh tren chan nh tao
thanh phien nao.
Inconceivable sentient beings: His teaching
about living beings circumstances is beyond
human conceptionChung sanh bat kha t ngh
See Four inconceivables.
Inconceivable sounds: Bat T Ngh Am.
Inconceivable task: S viec khong the ngh
ban.
Inconceivable things: Nhng ieu khong the
ngh ban (bat kha t ngh)According to the
Sastra on the Prajna-Paramita Sutra, there are five
inconceivable or thought-surpassing or beyond
mentation thingsTheo Tr o Luan, co nam th
bat kha t nghSee Five inconceivable things.
Inconceivable transformation: Bat T Ngh
Bien Dch Sanh TSee Two kinds of life and
death.
Inconceivable transformation of the death:
Acintyaparinamacyuti (skt)Bat t ngh bien dch
t (s bien dch cua cai chet la khong the ngh
ban)The death of mysterious transformation or
inconceivable transformation-death. This has
nothing to do with corporeal existence. It happens
only to such spiritual beings as Bodhisattvas. A
mysterious transformation that takes place within
the mind, making it comprehend an external world
of particular objectsCai chet thuoc ve s bien
hoa ky dieu cua ch Bo Tat, hay cai chet thuoc s
s bien hoa khong the quan niem c xay ra
ben trong tam, lam cho tam hieu c cac s vat
ac thu ben ngoai.
Inconceivable transformation life: Bat T
Ngh Bien Dch Sanh TSee Two kinds of life
and death.
Inconceivable transformation of life in the
Pure Land: Bat T Ngh Bien Dch Sanh T
Ineffable changes and transmigrations to the
higher stages of mortality above the traidhatuka or
trailokyaDo bi nguyen vo lau ma chuyen bien
hng thng than sinh t len tren Tam gii (xuat
qua tam gii than)See Two kinds of life and
death.
Inconceivable wisdom: Acintya-jnana (skt)
Bat t ngh trThe indescribable Buddhas
2246
wisdom, or intuitive knowledgeTr tue khong
the dien ta c cua c Phat hay tr trc giac.
Inconceivable world: The Buddhas world is
beyond human conceptionThe gii bat kha t
nghSee Four inconceivables.
Incongruity (n): Khong hp nhauLack of
harmony or agreement.
Inconsciousness (n): Vo TamMindless
Effortless actionMind of non-existence
UnconsciousUnintentionalWithout thought,
will or purposeThe real immaterial mind free
from illusions.
1) Inconsciousness does not mean that we dont
have a mind or have no mind, it does mean
that we have a mind which is free from
attachment to thoughts (free from self-
consciousness): Vo tam khong co ngha la
khong co tam, vo tam co ngha la cai tam
khong vng mac.
2) In Zen Buddhism, No-Mind describes a
state consciousness before the division into
duality created by thought takes place: Trong
Thien Phat giao, Vo Tam dien ta trang thai
tam thc trc khi nh nguyen b phan chia
bi t tng.
3) Only when the mind is empty (does not have
anything); thus it is called mind of non-
existence. The Buddha taught that in
cultivation, practictioners should take this
mind to tame the deluded mind: Ch khi nao
trong tam khong con mot vat, ay la vo tam.
Phat day, trong tu tap phai lay phap vo tam
e che ng vong tam.
Inconsistent (a): Bat nhatInconstant.
Inconspicuous practice: Mat HanhPhng
cach thc hanh b mat.
Inconvenient (a): Bat tien.
Incorporated with: Sap nhap vi.
Incorporation (n): S ket hpTo hp.
Incorrect conduct: Evil conductAc hanh.
Incorrect views: Ta kienThere are eight
incorrect viewsCo tam ta kienSee Eight
incorrect views.
Incorrect view that anything is really mine:
Nga S KienThe incorrect view that anything is
really mine, for all things are but temporal
 2247

combinationsTa kien cho rang s vat thuoc ve ay v Ty Kheo khi len y muon, co gang, tinh
ta, v s vat ch la gia hp ch khong co that. tan, sach tam, tr tam vi muc ch khien cho cac
Increase (v): Tang Trng. thien phap a sanh co the c tang trng, c
1) To increase in breadth: TangLam tang quang ai vien manSee Four right efforts.
chieu ngang. Increased powers of mind through
2) To increase in height or length: Trng meditation: Tang Thng Tam HocOne of the
Lam tang chieu cao hay chieu dai. three studies, the study of increased powers of
Increase then decrease in the same ratio: mind through meditationMot trong tam hoc, con
Nht Tang Nht GiamAccording to the goi la nh hoc hay thien nh la cai hoc lam tang
Dictionary of Chinese Budhist Terms compiled by trng cai tamSee Three studies.
Professor Soothill in 1934, a small kalpa during Increased quarrelling: Tang trng s gay
which a human lifetime increases from ten years goSee Six dangers when one attaches to
to 80,000 years and then decreases back to ten. At addiction of alcoholic drinks and drugs.
the first of the century the increases is to 11 years; Increasing heat: Grisma (skt)Tiem Nhiet
at the end of the second century to 12 years and so Increasing heat, the two months from middle of
on till a lifetime lasts 80,000 years; then decreases May to middle of JulySc nong ( An o) tang
in the same ratio till 10 is reached. The whole t t trong hai thang, gia thang nam en gia
period of accretion and declension covers a small thang bay.
kalpa (16,800,000 years)Theo Trung Hoa Phat
Increasing and improving merits and
Hoc T ien do Giao S Soothill bien soan nam
blessings: Tang chOne of the four kinds of
1934, mot tieu kiep trong o nhan sinh tang t
altar-worship of the Shingon Sect. Praying to ask
mi len en 80.000 nam va roi giam tr lai
Buddhas and Bodhisattvas to help you increasing
mi. Vao the ky au nhan sinh tang len 11 nam,
and improving merits and blessingsMot trong
cuoi the ky th hai tang thanh 12 nam, va c the
bon an phap cua tong Chan Ngon. Cau nguyen
tang len 80.000 nam; roi giam xuong cung theo ty
ch Ton bao ho e c tang them phuc c.
le nay cho en khi tuoi tho ch con la 10 nam.
**See Four kinds of altar-worship.
Nguyen thi ky tang giam trong 16.800.000 nam
c goi la mot tieu kiep. Increasing kalpa: Tang KiepThe increasing
kalpas, or the kalpa of increment during which
Increase the family of Buddhas: Them ln
human life increases by one year every century
Phat chung e tat ca chung sanh eu c thanh
from an initial life of ten years, till it reaches
PhatSee Ten kinds of Buddha-work in all
84,000 years, and the body from one foot to 8,400
worlds in all times of the Buddhas (B) (7).
feet in heigthTang kiep la kiep ma trong o i
Increase merit when it was already
ngi tang dan t 10 tuoi len en 84.000 tuoi, va
produced: Tinh tan tiep tuc phat trien nhng chieu cao cua than ngi tang t mot bo Anh len
ieu thien lanh a phat sanhEffort to en 8,400 bo Anh. **See Decreasing kalpa.
consolidate, increase, and not deteriorate virtues
Increasing power of prayer for cessation of
already arisenDeveloping goodness that has
calamity: Tang TcLay cong nang tu tr lam
already arisen (develop existing good)
tang kha nang cau ao tieu tai cat tng.
Endeavor to perform more good deedsTo
encourage the growth and continuance of good Incredible (a): Khong lng c.
deeds that have already started. Here a monk Incredible sufferings: Nhng kho au khong
rouses his will, makes an effort, stirs up energy, lng.
exerts his mind and strives to maintain wholesome Incur hatred: Mua thu chuoc oan.
mental states that have arisen, not to let them fade Incur hostility: Breed emnityContract
away, to bring them to greater growth, to the full hatredKet oan.
perfection of developmentieu thien a sanh, Indebted: Mac n
phai tinh can khien cho ngay cang phat trien.
 2248

Indecent exposure of ones person: e lo am Luan (Vi Dieu Phap), nghiep vo han nh la loai
tangSee Six dangers when one attaches to nghiep ma qua cua no co the tro bat c luc nao
addiction of alcoholic drinks and drugs. no co dp tro qua trong nhng kiep tai sanh.
Indecent speech: Unrefined speechImproper Nghiep vo han nh khong bao gi b vo hieu lc.
speechSmart speechVong ng (y ng). Khong co bat c ai, ke ca c Phat hay mot v A
La Han, co the tranh khoi hau qua cua nghiep
Indefatigably cultivating any practices:
nay. Ngai Muc Kien Lien a la mot v A La Han
Chuyen tu khong moi met, mot trong Thap Tr
trong thi qua kh xa xoi, a nghe li ngi v ac
NghiepSee Ten kinds of actions of knowledge
tam, am mu am hai cha me. Do hanh ong sai
(9).
lam ay, ngai a trai qua mot thi gian lau dai
Destroying of demons: pha chung ma tr phien
trong canh kho va, trong kiep cuoi cung, ngai b
naoSee Ten kinds of actions of knowledge (9).
mot bon cp giet chet. c Phat cung b nghi la
Indefectibility (n): Tnh bat diet. a giet chet mot n tu s tu theo ao loa the. Theo
Indefinite (a): IndeterninateIrresolute Kinh Tien Than c Phat th Ngai phai chu tieng
UndecidedUnfixedUndetermined oan nh vay la v trong mot tien kiep Ngai a
UncertainUnsettledBat nh TnhKhong thieu le o vi mot v oc giac Phat. e Ba at
nht nhVo han nhSee Five natures (I). a toan giet c Phat, ong a lan a t tren nui
Indefinite commandments: Aniyata (skt): Gii cao lam tray chn ngai, theo truyen Tien Than
Bat nhSee Aniyata. c Phat th trong mot tien kiep c Phat a l
Indefinite Doctrine: Bat nh giaoSee tay giet chet mot ngi em khac me e oat cua
Indeterminate teaching. trong mot vu tranh chap tai sanSee Four types
Indefinite karma: Bat nh nghiep. of kamma (karma) (C).
Indefinitely: Vo han nh. Independence (n): S oc lap.
Indefinitely effective karma: Independence and freedom: oc lap va t do.
Aparapariyavedaniya (p)Nghiep Vo Han Independent (a): oc lap.
nhAccording to the Abhidharma, indefinitely Independent human personality: Nhan nga
effective karma is a karma which can ripen at any kienThe erroneous view that there is an
time from the second future existence onwards, independent human personality or soulTa kien
whenever it gains an opportunity to produce sai lam cho rang co mot cai nga oc lapSee
results. It never becomes defunct so long as the Two errouneous views of individualism (A).
round of rebirth continues. No one, not even a Independent personal power: T lc (t mnh
Buddha or an Arahant, is exempt from tinh tan dung manh phat tam Bo e)See Four
experiencing the results of indefinitely effective powers (B).
karma. No one is exempt from this class of karma. Independent origin is impossible: Neu bat c
Even the Buddhas and Arahants may reap the s vat nao a hien hu ay, th khong co cai g
effects of their past karma. Arahant Moggallana in co the thay the no c tr phi chung ta t cho
the remote past, instigated by his wicked wife, rang co s phat nguon oc lap, ieu nay khong
attempted to kill his mother and father. As a result the xay ra c (theo 12 nhan duyen th khong co
of this he suffered long in a woeful state, and in cai g c goi la s phat nguon oc lap ca): If
his last birth was clubbed to death by bandits. To anything is already here, nothing else can take its
the Buddha was imputed the murder of a female place unless we assume an independent origin,
devotee of the naked ascetics. This was the result which is impossibleSee Eight ways of no-birth.
of his having insulted a Pacceka Buddha in one of
Independent personal power: T lcSee
his previous kalpa. The Buddhas foot was
Four powers for attaining enlightenment.
slightly injured when Devattava made a futile to
kill him. This was due to his killing a step-brother
Independent substance: Ban the oc lap.
of his previous birth with the object of Independentism (n): Chu ngha t lap.
appropriating his propertyTheo A Ty at Ma
 2249

Independently awakened: Pratyeka buddhas destroyedEverlastingImperishable

(skt)Duyen GiacSee Four saints (rewards)
(A).
Indescribable (a): Bat kha thuyetCannot be
described or beyond the power of description
Indescribaly.
Indescribable Buddha's wisdom: Acintya-
jnana (skt)Inconceivable wisdomIntuitive
knowledgeBat t ngh tr.
Indescribable changes: Bat t ngh bien.
1) The indescribable changes of Bhutatathata in
the multitudinous forms of all thingsS
bien oi khong the ngh ban cua chan nh
di vo so hnh thc cua van hu.
2) The indescribable changes of the bhutatathata
in the multitudinous forms of all things: Dieu
ly chan nh chuyen bien ma thanh s tng
cua muon phap.
Indescribable fuming: Indescribable vasana
Indescribable suffusingBat t ngh huan.
Indescribable suffusing: Indescribable
fumingIndescribable vasanaBat t ngh huan.
Indescribable vasana (skt): Tap Kh bat kha t
nghIndescribable suffusingIndescribable
fumingPerfuming impression or memoryThe
indescribable nature of all habit-energy of
memory from past actions (recollection of the past
or former impression) which
discriminations and prevents Enlightenement
Tanh chat khong the ngh ban cua nhng thoi
quen ngh lc cua ky c (nhng y thc va hanh
ong a lam trong qua kh) anh ong s phan
biet va ngan nga s giac ngoSee Alaya
Vijnana.
Indestructibility: Bat Hoai TamSee Ten
dwelling minds.
Indestructibility (n) of the living and the
Buddha: Sinh Phat Bat Tang Bat GiamThe
indestructibility of the living and the Buddha; they
neither increase nor decrease, being the
absoluteTanh khong hoai diet, bat tang bat
giam, va tuyet oi cua chung sanh va Phat.
Indestructibility (n) of the diamond: Kim
Cang Bat Hoai.
Indestructible (a): Avinasya or Anirodha (skt)
Bat hoai (khong h hoai)Cannot be
ImmortalUndyingBat diet.
Indestructible beliefs: Niem tin kien co
There are four firm or indestructible beliefsCo
bon niem tin khong hoai dietSee Four firm
beliefs.
Indestructible dedication: Bat Hoai Hoi
HngThe second dedication in the ten
dedications in The Flower Adornment Sutra.
According to the Fa-Hsiang School, this is the
stage where the Bodhisattva sees emptiness easily
without analyzing existenceHoi hng th nh
trong Thap Hoi hng trong Kinh Hoa Nghiem.
Theo Phap Tng Tong th ay la giai oan ma
mot v Bo Tat thay tanh khong mot cach de dang
ch khong can phai phan tch s hien hu na
See Ten kinds of dedication.
1) Great enlightening beings attain
indestructible faith in the Enlightened Ones of
past, future and present becauseai Bo Tat
c c tin bat hoai oi vi tam the ch
Phat v:
a) They serve all Buddhas: Hay tron phung th
tat ca ch Phat.
b) They attain indestructible faith in
enlightening beings, even those who have just
resolved on the search for omniscience for
the first time, because they vow to tirelessly
ignites cultivate all foundations of goodness of
enlightening beings: c c tin bat hoai
oi vi tat ca ch Bo Tat, nhan en oi vi
cac Bo Tat s phat tam cau vo thng ao, v
the tu tat ca Bo Tat thien can khong moi
nham.
c) They attain indestructible faith in all the
Buddha qualities, because they conceive
profound aspiration: c c tin bat hoai
oi vi tat ca Phat phap, v phat ch nguyen
sau.
d) They attain indestructible faith in all Buddha
teachings, because they abide by them and
maintain them: c c tin bat hoai oi vi
tat ca Phat giao, v thu ho tru tr.
e) They attain indestructible faith in all sentient
beings, because they look upon all sentient
beings impartially with the eye of compassion
and dedicate roots of goodness to their
universal benefit: c c tin bat hoai oi

vi tat ca chung sanh, v long t bnh ang c)
xem chung sanh em long thien can hoi
hng khap li ch.
f) They attain indestructible faith in all pure
ways, because everywhere they amass
boundless roots of goodness: c c tin bat
hoai oi vi tat ca phap lanh thanh tnh, v
khap hop vo bien thien can.
g) They attain indestructible faith of dedication
of enlightening beings, because they fulfill
their noble aspiration: c c tin bat hoai
oi vi ao hoi hng cua tat ca Bo Tat v h) They assembled virtuous practices: Nhom
ay u nhng thang nguyen.
h) They attain indestructible faith in all teachers
of the ways of enlightening beings, because
they think of the enlightening beings as
Buddhas: c c tin bat hoai oi vi cac
Bo Tat phap s, v oi vi cac Bo Tat tng k) Look upon the past, present and future as
la Phat vay.
i) They attain indestructible faith in the spiritual
powers of all Buddhas, because they deeply
believe in the inconceivability of the
Buddhas: c c tin bat hoai oi vi than a)
thong t tai cua tat ca Phat, v tham tn ch b)
Phat kho ngh ban.
j) They attain indestructible faith in the practice
of skill in expedient means exercised by all
enlightening beings, because they include
countless various realms of activity: c
c tin bat hoai oi vi phng tien thien xao e)
cua tat ca Bo Tat, v nhiep thu vo lng vo so
cong hanh.
2) Great enlightening beings abide in
indestructible faith in various realms such as
those of Buddhas, enlightening beings,
disciples of Buddhas, individual illuminates,
of Buddhist doctrines, and of sentient
beingsai Bo Tat luc an tru c tin bat
hoai nh vay oi vi Phat, Bo Tat, oc Giac, h)
Thanh Van, Phat phap, Phat giao, chung
sanh:
a) They plant roots of goodness: Trong o kheo
vun trong thien can.
b) Causing the determination for enlightenment
to grow more and more: Khien them tam Bo
e.
2250
Causing their kindness and compassion to
become broad and great: Khien ln long t
bi.
d) They observe impartially: Quan sat bnh
ang.
e) They accord with and practice the deeds of
the Buddhas: Tuy thuan tu hoc cho lam cua
ch Phat.
f) Embracing all pure foundations of goodness:
Nhiep thu tat ca thien can thanh tnh.
g) Entering the truth: Vao ngha chn that.
cong hanh phc c.
i) They carry out great works of charity: Thc
hanh bo th ln.
j) They cultivate meritorious qualities: Tu cac
cong c.
equal: Xem tam the bnh ang.
3) Great enlightening beings dedicate such
virtues toBo Tat dung thien can cong c
nh vay hoi hng:
Cultivating Omniscience: Tu Nht thiet tr.
Aspiring to always see the Buddhas: Nguyen
thng thay Phat.
c) Aspiring to associate with companions:
Nguyen gan cac ban lanh.
d) Aspiring to live among enlightening beings:
Nguyen cung vi ch Bo Tat.
Aspiring to constantly keep their minds on
omniscience: Nguyen nh Nht thiet tr
khong ri.
f) Vowing to accept and hold the Buddhist
teachings: Nguyen tho tr Phat giao sieng thu
ho.
g) Vowing to conscientiously protect, educate
and develop all sentient beings: Nguyen bao
ho va giao hoa thanh thuc tat ca chung sanh.
Their minds always dedicated to the path of
emancipation from the world: Tam thng
hoi hng ao xuat the.
i) Vowing to provide for and serve all teachers
of truth: Nguyen cung dng hau ha tat ca
phap s.
j) Understanding the principles of the teachings
and retain them in memory: Hieu ro cac
phap, ghi nh chang quen.

k) Vowing to cultivate and practice great vows
and cause them to be fulfilled: Nguyen tu
hanh ai nguyen, eu khien ay u. c) They provide innumerable services, profound
4) Enlightening beings cultivate dedications in
this wayBo Tat tu hoi hng nh vay:
a) To amass roots of goodness: Cha nhom thien
canOnce they have amassed various roots
of goodness, they cultivate the practices of
enlightening beingsby means of the results of
these roots of goodness. In every sucessive
moment they see innumerable Buddhas, and
serve and provide for them in accordance
with their needsKhi a cha nhom thien
can nh vay roi, dung nhng y bao cua thien e) They provide innumerable flowered parks,
can nay ma tu Bo Tat hanh, trong moi niem
thay vo lng Phat va phung th cung dng. with garlands, parks spread with robes, jewel-
b) To accomplish roots of goodness: Thanh tu
thien can.
c) To develop roots of goodness: Tang trng
thien can.
d) Contemplate roots of goodness: T duy thien
can.
e) To concentrate roots of goodness: He niem
(nh) thien can.
f) To analyze roots of goodness: Phan biet thien
can.
g) To delight in roots of goodness: Men thch
thien can.
h) To cultivate roots of goodness: Tu tap thien
can.
i) To abide in roots of goodness: An tru thien
can.
5) Enlightening beings reverently present the
following offerings with pure-minded respect
to all Buddhas for countless, incalculable
eons, never retreating, never ceasingCh
Bo Tat ton knh cung dng ch Phat trai qua
vo lng vo so bat kha thuyet kiep, cung
dng luon, khong thoi chuyen, khong thoi
ngh vi nhng th quy bau:
a) They provide innumerable jewels, flowers,
garlands, garments, parasols, banners,
pennants, adornments: Vo so chau bau, hoa,
trang hoa, y phuc, long, trang, phan, o trang
nghiem.
b) They provide innumerable perfumes,
powdered incenses, mixed scents, burning
2251
incenses: Vo so hng thoa, hng bot, hng
hoa tron, hng ot.
faith, aspiration, pure mind, respect, praise,
honor: Vo so s hau ha, tham tn, men a,
tam thanh tnh, ton trong, ca ngi, le knh.
d) They provide innumerable jewel seats, flower
seats, incense seats, seats of garlands,
sandlewood seats, cloth seats, diamond seats,
crystal seats, precious streamer seats, Jewel-
colored seats: Vo so bu toa, hoa toa, hng
toa, man toa, chien an toa, y toa, kim cang
toa, ma-ni toa, bu tang toa, bu sac toa.
bejeweled parks, perfumed parks, parks hung
studded parks: Vo so cho kinh hanh trai hoa,
trai bau,trai hng, trai trang hoa, trai y phuc,
trai lua mau.
f) They provide innumerable parks with trees of
all precious substances, parks with
balustrades of all precious substances, parks
covered with nets of chimes of all jewels: Vo
so cho kinh hanh trong cay bu-a-la, lan can
bau, li linh bau giang che.
g) They provide innumerable palaces of all
precious substance, palaces with all kinds of
flowers, palaces with all kinds of garlands,
palaces with all kinds of incenses, palaces
with all kinds of sandalwood, palaces with
stores of all kinds of aromatic resinspalaces of
all kinds of diamonds, palaces with all kinds
of crystal, all extraordinary fine, surpassing
those of the heavens: Vo so cung ien bau, cung
ien hoa, cung ien trang hoa, cung ien hng,
cung ien chien an, cung ien dieu hng tang,
cung ien kim cang, cung ien ma ni, tat ca eu
quy ep hn coi tri.
h) They provide innumerable trees of mixed
jewels, trees of various fragrances, trees of
precious raiments, trees of music, trees of
fascinating jewels, trees of gem-studded
streamers, trees of precious rings: Vo so cay
bau, cay hng, cay bu y, cay am nhac, cay
dieu am thinh, cay o trang nghiem, cay hang
lua bau, cay vong bau.
i) They provide innumerable trees adorned with
banners, pennants, and canopies with the
 2252

fragrances of all flowers: Vo so cay hoa
hng trang phan long trang nghiem che mat
cac cung ien.
j) The palaces are also adorned withCung
ien c trang nghiem:
* Innumerable lattices: Vo so mai hien trang
nghiem.
* Innumerable windows, doors: Ca chnh ca
hong trang nghiem.
* Innumerable balconies: Vo so lau cac trang
nghiem.
* Innumerable crescents: Vo so hnh ban
nguyet trang nghiem.
* Innumerable drapes: Vo so man trang
nghiem.
* Covered with countless nets of gold: Vo so
li vang giang che.
* Countless perfumes wafting throughout them
scenting everywhere: Vo so hng thm toa
khap.
* Countless robes spread on the ground: Vo so
tham bau trai at.
6) After each Buddha dies, enlightening beings
also respectfully make similar offerings to all
their relics, in order toSau khi moi c
Nh Lai diet o, Bo Tat cung cung dng xa
li nh a cung dng ch Phat, v muon j)
khien chung sanh:
a) To induce all sentient beings to develop pure
faith: Muon khien chung sanh khi long tin
thanh tnh.
b) To embody all foundations of goodness:
Nhiep thien can.
c) To be red from all suffering: La cac kho.
d) To have broad understanding: Hieu biet rong.
e) To be arayed with great adornments: Dung
ai trang nghiem e t trang nghiem.
f) To consummate all their undertakings: Cho tu
hanh c rot rao.
g) To know how rare it is to meet a Buddha:
Biet ch Phat xuat the rat kho gap.
h) To fulfill the immeasurable power of the
enlightened: c u vo lng tr lc cua attachments to concepts of phenomena: Hoi
Nh Lai.
i) To adorn and make offerings to the tombs and
shrines of Buddhas: Trang nghiem cung
dng thap mieu cua ch Phat.
j) To Maintain the teachings of all Buddhas: Tru
tr Phat phap.
k) Their offerings to living Buddhas and to their
relics after death could never be fully told of
even in an incalculable period of time: Bo
Tat cung dng hien tai ch Phat va xa li
cua Phat nh vay, dau ca vo so kiep noi cung
khong the het.
7) Enlightening beings cultivate and accumulate
immeasurable virtue is all to develop and
mature sentient beingsBo Tat tu tap vo
lng cong c v muon thanh thuc tat ca
chung sanh:
a) Without retreating: Khong thoi chuyen.
b) Without ceasing: Khong dt ngh.
c) Without wearying: Khong nham.
d) Without clinging: Khong chap.
e) Free from all mental images: La tam tng.
f) Without stopping anywhere: Khong y ch.
g) Forever beyond all dependence: Tuyet han
s y.
h) Detached from self and anything pertaining to
a self: Xa la nga, nga s.
i) They seal all aspects of their activities with
the stamp of truth: Dung phap an nh that an
chng cac nghiep mon.
Realize the birthlessness of things: c
phap vo sanh.
k) Abide in the abode of Budhahood: Tru cho
tru cua Phat.
l) Observe the nature of birthlessness: Quan
tanh vo sanh.
8) In the care of the Budhas, they set their minds
on dedicationCh Phat ho niem, phat tam
hoi hng:
a) Dedication in accord with the nature of all
things: Hoi hng tng ng vi phap tanh.
b) Dedication entering into the uncreated truth,
yet perfecting created expedient methods:
Hoi hng phng tien nhap phap vo tac cho
lam c thanh tu.
c) Dedication of techniques discarding
hng phng tien bo la chap trc.
d) Dedication abiding in countlessenlightening
skills: Hoi hng an tru ni vo lng thien
xao.

e) Dedication forever departing from all realms
of existence: Hoi hng ra khoi han tat ca coi
hu lau.
f) Dedication of expedient application of
practices without sticking to forms: Hoi hng
kheo tu hanh chang tru ni tng.
g) Dedication embracing all foundations of
goodness: Hoi hng nhiep khap tat ca thien
can.
h) Great dedicationpurifying the act s of all
enlightening beings: Hoi hng thanh tnh
khap tat ca bo tat hanh rong ln.
i) Dedication rousing the will for
enlightenment: Hoi hng phat tam vo
thng bo e.
j) Dedication living with all bases of goodness:
Hoi hng ong tru tat ca thien can.
k) Dedication fulfilling supreme faith: Hoi
hng ay u tam tn giai vo thng.
9) When enlightening beings dedicate such roots
of goodness, thoughtai Bo Tat luc em
thien can hoi hng nh vay, ngh rang:
a) Though they go along with birth and death,
they are not changed: Dau theo sanh t ma
chang bien oi.
b) They seek omniscience without ever
retreating: Cau nht thiet tr cha tng thoi
chuyen.
c) While being in the various realms of
existence, their minds are undisturbed:
trong tam gii ma tam khong loan ong.
d) They are able to liberate all sentient beings:
Tron co the o thoat tat ca chung sanh.
e) They are not stained by compounded things:
Chang nhiem phap hu vi.
f) They do not lose unimpeded knowledge:
Chang mat tr vo ngai.
g) Their fulfillment of causes and conditions of
enlightening beings practices and stages is
inexhaustible: Bo Tat hang v nhn duyen vo
tan.
h) Worldly things cannot change or move them:
Cac b cac phap the gian lam bien ong.
i) They fulfill the pure ways of transcendence:
Thanh tnh ay u cac Ba-La-Mat.
j) They are able to accomplish all knowledge
and power: Tron co the thanh tu nht thiet
tr lc.
2253
k) They get rid of the darkness of ignorance and
folly: La cac si am.
l) They develop the will for enlightenment:
Thanh tam Bo e.
m) They reveal the light of enlightenment: Khai
th quang minh.
n) They increase pure ways: Tang trng tnh
phap.
o) The dedicate to the supreme Way: Hoi hng
thang ao.
p) They fulfill all practices: ay u cac hanh.
10) Enlightening beings also cultivate dedication
by means ofBo Tat lai tu tap hoi hng
bang cach:
a) With clear, pure intellect they are able to
skillfully analyze things: Dung y thanh tnh
kheo hay phan biet.
b) They comprehend all things as appearing
according to the mind: Ro biet ch phap eu
tuy tam hien.
c) They know clearlyRo biet:
* They know deeds are like illusions: Ch
nghiep nh huyen.
* Results of deeds are like paintings: Bao nh
tng.
* All activities are like magic tricks: Hanh nh
hoa.
* Things born of causes and conditions are all
like echoes: Phap nhn duyen sanh eu nh
vang.
* The practices of enlightening beings are like
reflections: Tat ca Bo Tat hanh nh bong.
* They produce the clear, pure eye of reality:
Xuat sanh phap nhan thanh tnh vo trc.
* They see the vast realm of the uncreated:
Thay canh gii vo tac rong ln.
* They realize their null essence: Chng tanh
tch diet.
* They understand the nonduality of things and
discover the true aspect of things: Ro phap
bat nh, c phap thiet tng.
* They ulfill the practices of enlightening
beings without attachment to any forms: u
Bo Tat hanh, ni cac phap khong chap sac
tng.
* They are able to carry out all commonplace
acts without ever abadoning pure principles
and practices: Kheo hay thc hanh nhng

viec ong s ma khong ri bo cac phap lanh c)
thanh tnh.
* Free from all attachments, they remain
unattached in action: La tat ca chap trc ma
tru hanh vo trc.
11) Enlightening beings think flexibly, without
confusion or delusion, without contradicting
facts, without destroying active causes: Bo
Tat kheo leo t duy khong me hoac, chang
trai cac phap, chang hoai nghiep nhn.
12) Dedicating as is appropriate with clear
perception of real truth: Kheo hoi hng va
thay ro chn thiet.
13) They know the inherent nature of things, yet
by the power of skill in means they
accomplish results of action and reach the
other shore: Biet phap tanh, dung sc phng
tien thanh tu nghiep bao en b kia.
14) With knowledge and wisdom they examine
all things and attain knowledge of spiritual
faculties: Dung tr hue quan sat tat ca cac
phap va c tr than thong.
15) The virtues of their deeds are carried out
without striving, in accordance with their free
will: Vo tac ma thc hanh cac nghiep thien
can tuy tam t tai.
16) Enlightening beings dedicate roots of
goodness in this way becauseBo Tat em
nhng thien can hoi hng nh vay v: of great knowledgeay la mot trong mi luat
a) They want to liberate all sentient beings:
Muon o thoat tat ca chung sanh.
b) They want to keep the lineage of Buddhas
unbroken: Muon chang dt Phat chung.
c) Be forever rid of demonic activity: La han
nghiep ma.
d) See omniscience: Thay nht thiet tr.
e) Their aspiration is never discarded: c
nguyen khong ngan me, khong nham bo.
f) They detach from mundane objects and cut
off all mixup and defilement: La cac canh
gii, dt nhng tap nhiem.
17) Enlightening beings wishBo Tat nguyen:
a) They wish all sentient beings to attain pure
knowledge: Nguyen tat ca chung sanh c
tr thanh tnh.
b) They wish all sentient beings enter deeply
into techniques of liberation: Nguyen tat ca
chung sanh vao phng tien giai thoat sau.
2254
They wish all sentient beings depart from the
state of birth and death: Nguyen tat ca chung
sanh ra khoi phap sanh t.
d) They wish all sentient beings to attain the
bases of virtues of Buddhahood: Nguyen tat
ca chung sanh c thien can cua Phat.
e) They wish all sentient beings forever end all
delusive activities: Nguyen tat ca chung sanh
dt han tat ca ma nghiep.
f) They wish all sentient beings stamp all
actions with the seal of equanimity: Nguyen
tat ca chung sanh dung an bnh ang an khap
cac nghiep.
g) They wish all sentient beings to determine to
enter knowledge of all ways of libertion, and
accomplish all transmundane qualities:
Nguyen tat ca chung sanh phat tam vao thang
nht thiet chung tr va thanh tu tat ca phap
xuat the gian.
Indestructible faith: Bat Hoai TnSee Ten
kinds of indestructible faith of Great Enlightening
Beings.
Indestructible Faith in the Buddhas: Tn tam
ni ch Phat chang hoai dietFaith in the
Buddhas should be indestructible. This is one of
the ten kinds of rules of behavior of great
enlightening beings. Enlightening beings who
abide by these can attain the supreme discipline
nghi cua ch ai Bo Tat. Ch Bo Tat an tru trong
phap nay thi c luat nghi ai tr vo thng
See Ten kinds of rules of behavior of great
enlightening beings.
Indestructible four dhyana heavens: Bat
Hoai T ThienThe four dhyana heavens, where
the samadhi mind of meditation is indestructible,
and the external is indestructible by the three final
catastrophesT thien thien ni ma trong th tam
giac quan hay tam Tam ma a chang b h hoai,
ngoai th kh gii chang b hoai bi tam tai.
Indestructible glowing faculties: Kim Cang
quang diem canSee Ten kinds of faculties of
Great Enlightening Beings.
Indestructible mark: Avinasya (skt)Bat hoai
tngSee Nine grades of arhats.
Indestructible power: Bat hoai lc
Indestructible power. This is one of the ten kinds
 2255

of might with enormous power of all Buddha cua c Phat. Bat nh Giao hay giao ly chung,
which the Buddha taught in the Flower t o ngi nghe tuy theo kha nang cua mnh ma
Adornment Sutraay la mot trong mi th lc lanh hoi. Thien Thai chia giao phap cua Nh Lai
cua ch Phat ma c Phat a day trong Kinh Hoa ra lam bon. Bat nh Giao hay phng tien ma
NghiemSee Ten kinds of might with enormous c Nh Lai dung than lc bat t ngh e co the
power of all Buddhas. khien chung sanh c li ch ai Tha khi Ngai
Indeterminate: Aniyato rasi (p)Indefinite thuyet ve Tieu Tha, va ngc lai c li ch
IrresoluteUndecidedUnfixedUnsettled Tieu Tha khi Ngai thuyet ve ai Tha, tc
UndeterminedUncertainBat nhBat nh ong thnh d van, ac ch bat ong. (cung nghe
tuSee Three dharmas (XXIV). nh nhau, nghe hieu khac nhau, va li ch thu
Indeterminates which cannot be noted as c khac nhau). Giao ly bat nh, khong b mat
ma Phat dung khi co mat nhieu e t khac trnh
good or evil: Hu phu vo kyCo tanh ac ma
o nhau, nhng eu hieu li Phat giang. Giao
chang thay qua khoSee Two neutrals.
phap ma Phat tuy theo can c nghi thuyet day,
Indeterminate dharma: Indeterminate
ch khong nht nh la phai thuoc rieng ve mot
methodBat nh phap.
can c nao caSee Five periods and eight
Indeterminate functions: Aniyata-bhumika teachings of the Tien-Tai, and Eight Tien-Tai
(skt)Bat nh a phapSee Seventy-five classifications of Sakyamunis teaching (B).
dharmas of the Abhidharma Kosa.
Indeterminism (n): Thuyet vo nh.
Indeterminates which get rid of hindrances:
India: Tay ThienAn oTn oIn the
Vo phu vo kyVo ky phap xa la chng ngai
Tang dynasty, its territory is described as
See Two neutrals.
extending over 15,000 miles in circuit, being
Indeterminate mental functions: Varo-aniata bounded on three sides by the sea; north is rested
(skt)Bat nh tam sSee Fifty-one Dharmas on the Snow Mountain (Himalaya); wide at north,
interactive with the Mind. narrowing to the south, shaped like a half-moon. It
Indeterminate method: Indeterminate eas extremely hot, well watered and damp. Its
dharmaBat nh phap. capital was Vichavapura. ccording to Fa-Hsien in
Indeterminate nature: Bat nh tanh. the Records of the Buddhist Kingdoms: The
Indeterminate teaching: Indefinite Doctrine people are rich and happy, without being
Bat nh giaoOne of the five periods of burdened by poll-tax and officialdom. Only those
teaching of the Buddha. General or Indeterminate who till the land of the king are requested to pay
teaching, from which each hearer would derive land-tax. They can go and stay whenever and
benefit according to his interpretation. Tien-Tai wherever they wish. The king rules without
divides the Buddhas mode of teaching into four. having resorted to torture and capital punishment.
Indeterminate teaching means that Buddha, by his Those who are guilty are required to pay fines,
extraordinary powers of Upaya-kausalya, or lightly or heavily in accordance with their crimes.
adaptability, could confer Mahayana benefits on Those who plot against the state have only their
his hearers out of his Hinayana teaching and vice- right hand cut off. The kings attendants receive
versa, dependent on the capacity of his hearers. salaries and pensions. The people of this country
The Indeterminate Doctrine, non-mystical abstain from killing living beings, drinking wine,
indeterminate doctrine, in which though the eating onion and garlic. Except the Candala who
students have different levels, they still are called the wicked people, they live apart from
understood his words in different ways (all other people. When they entered the town and the
listeners know that all are hearing together and market, they strike a piece of wood to announce
yet they hear differently and understand their presence, so that people may know and
vaiously). The Buddha used Indefinte Doctrine to avoid them. In the country, people neither raise
teach sentient beings with different levels of pigs and fowls nor sell living creatures. There are
understandingMot trong nam thi thuyet giao no butchers or alcohol dealers in the markets. In

their business, they use shells as currency. Only
the Candalas are fishermen and hunters who sell
fish and meat.Vao thi nha ng, lanh tho
Tn o Quoc trai dai tren mot chu vi hn 15.000
dam. Ba pha giap bien, pha Bac nam tren day
Tuyet Sn Hy Ma Lap Sn. Pha Bac rong, pha
Nam hep, giong nh hnh ban nguyet. Thi tiet rat
nong va am. Kinh thanh la T Tham Ba Bo La
(Vichavapura). Theo ngai Phap Hien trong Tay
Vc Ky: Dan chung trong x nay giau co hanh
phuc, ho khong b ganh nang cua thue ma va
quan lai. Ch co nhng ai cay cay at cua nha vua
mi phai nop thue cho vua. Dan chung muon i
au bat c luc nao cung c. Nha vua cai tr
khong can en tra tan va t hnh. Nhng ngi co
toi ch b phat bang tien tuy theo toi nang nhe cua
ho. Nhng ke am mu chong lai nha vua th b
chat tay phai. Nhng ngi hau can cua vua th
c lng bong va h bong. Dan x nay khong
sat sanh, khong uong ru hay an hanh toi. Ch co
nhng ngi lam nghe ac c goi la Chien a Discourses of the Buddha, there are six indifferent
La th song cach biet vi moi ngi. Moi khi vao
thanh th ch bua th ho go tren mot manh go e
bao trc s xuat hien cua mnh cho ngi khac
biet ma tranh. Trong x nay, ngi ta khong nuoi
heo ga, cung khong buon ban sinh vat. Khong co
ai lam o te hay ban ru trong cac ch bua.
Trong giao thng hang ngay ho dung vo so lam
tien. Ch co ngi Chien a La lam nghe san ban
va chai li mi ban ca tht ma thoi.
Indian Buddhism: Phat giao An o. **See
Buddhism in India.
Indicate (v): NotifyProclaimCong bo
Tuyen boCh day (ch th).
Indicate the way: Th ao (ch ng).
Indicate the way of Nirvana: Ch day cach i
en Niet Ban.
Indication of approaching death: Suy
TngDau hieu khi sap chet. **See Five signs
of decay of people when approaching death.
Indications of mind: Footprints of mindTam
TchFootprints or indications of mind (the mind
revealed by deeds)Dau chan cua tam qua hanh
ong.
Indicative turn of the law-wheel: Postulation
and definition of the Four Noble TruthsTh
chuyenThe Buddha preached in the Deer park
2256
on postulation and definition of the four noble
truths, one of the three turns of the law-wheel of
the Buddha in the Deer parkc Phat giang ve
nh e va nh ngha cua T Dieu e trong vn
Loc Uyen, mot trong ba loai chuyen Phap Luan
cua c PhatSee Three turns of the law-wheel
when the Buddha preached in the Deer Park.
Indifference (n): Upeksa (skt)Tnh lanh
amXaSee Upeksa, and Seventy-five
dharmas of the Abhidharma Kosa.
Indifference to all disturbances of
subconscious or ecstatic mind: Upeksa-
sambodhiHanh xaComplete abandonment
Hoan toan buong bo. Dng dng trc moi phien
toaiSee Seven Bodhyangas.
Indifferent (a): Trung tnhDng dngLanh
amApathyChilliness.
Indifferent investigations: Nhng suy t en
XaAccording to the Sangiti Sutta in the Long
investigationsTheo Kinh Phung Tung trong
Trng Bo Kinh, co sau suy t en xaSee Six
indifferent investigations.
Indifferent and treacherous friends: Ke te
bac.
Indifferentism (n): Chu ngha lanh am.
Indigenization (n): Ban x hoa.
Indigenous (a): Thuoc ve bam sinh.
Indirect cause: Distant causeVien nhanSee
Two causes (E).
Indirect light: Anh sang khuech tan.
Indirect or uneven teaching: Khuat chiet
giaoThe teaching in the Lotus and Nirvana
sutrasGiao phap gian tiep ma c Phat a
giang trong cac kinh Phap Hoa va Niet BanSee
Dual division of the Buddhas teaching (IX).
Indirect using of physical force: This is one of
the five practical suggestions given by the Buddha
will be beneficial to allGian tiep van dung nang
lc vat chat. ay la mot trong nam e ngh cua
c Phat nham em lai li ch cho hanh giaSee
Five practical suggestions given by the Buddha.
Indirectly: Mot cach gian tiep.
Indiscriminately: Mot cach khong phan biet.
Indisolubility (n): Tnh khong phan tan.
Indispensable (a): Can thiet.
 2257

Indisputable (a): Khong the tranh cai c. the island of Jave at the beginning of the fifth
Individual (a): Pudgala (skt)Bo ac Ca La century A.D. Fa-Hsien, who visited this island
Ca nhanPersonalBan nga. around 414 A.D., observed that while other
religions, particularly Brahmanism, flourished in
Individual action-influence: Biet Nghiep
this island, Buddhism did not. However, according
See Two kinds of karma (C).
to Prof. P.V. Bapat in The Twenty-Five Hundred
Individual Illuminates: Pratyeka buddhas
Years of Buddhism, thanks to the missionary zeal
(skt)Duyen GiacSee Four saints (rewards)
of Gunavarman, an Indian monk, Buddhism was
(A).
not only introduced but obtained a stronghold on
Individual karma: Varied karma, each causing the island in less than a quarter of a century after
and receiving his own recompenseBiet nghiep Fa-Hsiens visit. Buddhism was also introduced
(bat cong nghiep). early in the island of Sumatra, particularly in the
Individual leading karmas: Man nghiep kingdom of Sri-vijaya, which is usually identified
Karma that leads to the individual reward, i.e. the with Palembang. It appears from some inscriptions
kind or quality of being clever or stupidNghiep found in this region that the King who ruled Sri-
nhan dan en biet bao, chang han nh c pham vijaya in the year 683-684 A.D. was a Buddhist.
chat thong minh hay an onSee Two classes The famous Chinese pilgrim, I-Tsing, who visited
of karma (III). India in the last quarter of the seventh century
Individual marks: T TngSee Svalaksana. A.D., says that the king of Sri-vijaya, as well as
Individual treatment, adapting his teaching the rulers of neighboring states, favoured
to the capacity of his hearers: Ca V Nhn Tat Buddhism, and that Sri-vijaya was a very
anSee Four kinds of siddhanta. important center of Buddhist learning in the
Individualism (n): Chu ngha ca nhan. islands of southern Asia. The Buddhist monks in
Sri-vijaya numbered more than a thousand and
Individuality (n): Tnh ca biet.
they studied all the subjects in India. I-Tsing spent
Individuality of things: Namarupa (skt) some time in Sri-vijaya to study Buddhist
Name and formMind and matterDanh sac scriptures and he has left a very interesting
See Twelve conditions of cause and effect. account of the popularity of Buddhism in the
Individualization (n): Ca the hoa. islands of the Southern Sea, consisting of more
Individualize (v): Ca nhan hoa. than ten countries. He gives a list of these ten
Individualizing side of the existence: countries and states that Buddhism is embaced in
Prabhedapracara (skt)Kien lap sai biet hanh. all these and other smaller islands, and mostly the
Indolence: Kausidya (skt)Giai aiSee system of Hinayana is adopted except in Sri-
Seventy-five dharmas of the Abhidharma Kosa. vijaya where there are a few who belong to the
Indomitable mind: Tam khong ha liet Mahayana. The importance of Indonesia as a
According to the Flower Adornement Sutra, great center of Buddhism from the seventh till the
Chapter 38, there are ten kinds of indomitable eleventh century A.D. is also proved by other
attitude of Great Enlightening Beings. facts. Dharmapala, a famous professor of Nalanda
Enlightening beings who abide by these can attain University, visited Suvarna-dvipa, which was a
the supreme quality of indomitability of general designation of Indonesia, in the seventh
BuddhasTheo Kinh Hoa Nghiem, Pham 38, co century A.D. The famous monk and scholar Atisa
mi tam chang ha liet cua ch ai Bo Tat. Ch Dipankara in the eleventh century A.D., who
Bo tat an tru trong phap nay thi c tat ca Phat became the head of Vikramasila University and
phap toi thng khong ha lietSee Ten kinds of inaugurated the second period of Buddhism in
indomitable attitude of Great Enlightening Beings. Tibet, went in his early life to Suvarna-dvipa in
order to study Buddhism under the guidance of its
Indonesian Buddhism: Phat giao Nam
High Monk, Candrakirti. A strong impetus to the
DngAccording to the Chinese pilgrim, Fa-
Mahayana was given by the Sailendra dynasty,
Hsien, Buddhism had very little hold on people of
 2258

who ruled over the Malay Peninsula and a large c xem la Palembang ngay nay. Qua mot vai
part of Indonesia. The Sailendra kings were great tai lieu ghi khac tm c trong vung nay th
patrons of this form of Buddhism and erected dng nh v vua cai tr Sri-vijaya vao nam 683-
monumental structures like Borobudur, Kalasan 684 la mot tn o Phat giao. Mot nha hanh hng
and Mendut in Java. It appears from epigraphic noi tieng cua Trung Quoc la Ngha Tnh, a en
records that one of the Sailendra kings had a guru vieng An o vao cuoi the ky th 7, noi rang vua
(preceptor) from the Gauda country (Bengal). nc Sri-vijaya cung nh vua cac nc lang
There is hardly any doubt that the Pala kings of gieng, rat yeu chuong ao Phat, va Sri-vijaya la
Bengal and the Chola rulers of the South mot trung tam nghien cu Phat giao rat ln trong
exercised great influence upon Java in religious cac hon ao vung Nam A. So tu s Phat giao
matters during the Sailendra period. The Sri-vijaya len en hn mot ngan ngi va ho
Sailendra kings established monasteries at nghien cu tat ca cac van e An o. Ngai Ngha
Nalanda and Nagapattinam and the Pala and the Tnh lai Sri-vijaya mot thi gian e nghien cu
Chola emperors granted villages for their cac kinh sach va ngai a e lai mot ban tng
maintenance. Under the influence of the thuat rat ang chu y ve s pho thong cua Phat
Sailendras, Mahayanism flourished in Java and giao tren cac hon ao Nam Hai gom hn mi
Sumatra for a long period. But the influence of nc trong thi ky nay. Ngai a lap thanh mot
Bengal seems also to have been responsible for danh sach mi nc nay va noi rang: Tat ca cac
the introduction of the debased Tantric forms of ao nay va cac ao nho hn eu theo ao Phat,
Buddhism both in Java and Sumatra. We have a hau het eu thuoc phai Tieu Tha, ngoai tr
fairly detailed account of some later kings of both Sri-vijaya, ni co mot so t theo ai Tha. Nam
these countries who were followers of these cults. Dng c xem la mot trung tam Phat giao quan
We had also two important Mahayana texts, the trong ke t the ky th 7 cho en the ky th 11.
Sang-hyang Kamahayanan Mantrayana and the ieu nay con c chng minh qua cac s kien
Sang hyang Kamahayanikan, which give us a fair khac. Dharmapala, mot v Tang noi tieng cua
insight into the leading conceptions of vien ai hoc Na Lan a, a en tham Suvarna-
Mahayanism in Java. Besides Sumatra and Java, dvipa, ten goi Nam Dng thi ay. Tu s va hoc
we have positive evidence of the introduction of gia lng danh A e Sa Dipankara, vao the ky th
Buddhism in other islands of Malaysia and 11, ngi sau nay la vien trng vien ai hoc
Indonesia, particularly Bali and Borneo. The Vikramasila, va a m ra mot thi ky Phat giao
Brahmanical religion, however, dominated and th hai tai Tay Tang, khi con tre a en Nam
Buddhism gradually disappeared in these Dng e nghien cu Phat giao di s hng
regionsTheo nha hanh hng Phap Hien cua dan cua ai s Candrakirti. Phai ai Tha c
Trung Hoa th cho en au the ky th 5, Phat giao s ho tr manh me cua trieu ai Sailendra, ong
co rat t anh hng en ngi dan tren ao Java. vua cai tr khap ban ao Ma Lai va phan ln Nam
Ngai Phap Hien khi en ao quoc nay vao Dng. Cac v vua thuoc dong doi Sailendra eu
khoang nam 414 sau Tay lch, nhan xet rang trong la nhng nha bao tr ln cho Phat giao ai Tha,
khi cac ton giao khac, ac biet la Ba La Mon, va a dng nen nhieu tng ai ky niem nh cac
phat trien manh tren manh at nay, th Phat giao tng ai Borobudur, Kalnasan va Mendut Java.
khong c phat trien. Tuy nhien, theo Giao s Qua cac tai lieu ghi khac th dng nh mot ong
P.V. Bapat trong Hai Ngan Nam Tram Nam Phat vua di trieu ai Sailendra a co mot v Thay t
Giao, do s tan tuy truyen giao cua Gunavarman, x Bengal en. Chac chan rang cac v vua Pala
mot Tang s An o, ma ch khong ay mot phan Bengal va Chola ve pha Nam a co anh hng
t the ky sau cuoc vieng tham cua Phap Hien, ln en Java ve cac van e ton giao trong thi ky
Phat giao khong nhng a c a vao Java, ma Sailendra. Cac v vua Sailendra a dng nen cac
con co mot cho ng vng chac tren ao quoc tu vien Na Lan a va Nagapattinam, con cac
nay. Phat giao a sm c du nhap vao hon ao hoang e Pala va Chola a ban cap cho nhieu
Sumatra, ac biet la tren vng quoc Sri-vijaya, lang e bao dng cac tu vien nay. Di anh

hng cua cac vua trieu Sailendra, Phat giao ai
Tha a thnh hanh Java va Sumatra trong suot
mot thi gian dai. Nhng anh hng cua Bengal
dng nh a gay ra do s du nhap cac dang Phat
giao Mat tong lech lac ca Java lan Sumatra.
Chung ta co c ban mo ta kha chi tiet ve mot
so v vua sau o cua ca hai nc a i theo nhng
he phai nay, qua hai bo Sang-hyang-Kamahayana
Mantrayana va Sang-hyang-Kamahayanikan, cho
ta s hieu biet ung an ve cac quan niem chu
ao cua phai ai Tha tai Java. Ngoai ra, Java va
Sumatra con co bang chng chac chan ve s du
nhap cua ao Phat vao cac hon ao cua Ma Lai
va Nam Dng, nhat la Bali va Borneo. Tuy
nhien, tai ay a co s lan at cua ao Ba La Mon
va Phat giao a dan dan bien mat.
Indra (skt): Sakra (skt)Mighty Lord of devas
e ThchNhan a LaThch e Hoan
NhanThien eThien Chu eTri e
ThchNhan e LeNhan eNhan at
Nhan at LaNhan a (at) La ai Tng
Originally, this is a god of the atmosphere, i.e. of
thunder and rain; his symbol is the vajra or
thunderbolt; he became lord of the gods of the
sky, region of the east quarter, popularly chief
after Brahma, Visnu, and Siva. Sovereign Sakra;
mighty lord of devas; Lord of the Trayastrimsas,
i.e. the thirty-three heavens. He is also styled
Sakradevanam IndraNguyen thuy la than sam
set hay ma, bieu hieu cua Kim Cang Thu, tr
thanh Thien chu cua ong o, ch sau co Pham
Thien. Con goi la Thch Ca e Hoan Nhan a
La, goi tat la Thch e Hoan Nhan, cach dch mi
la Thch Ca e Ba Nhan at La hay Nang Thien
e. Vua Tri e Thch, v chu cua coi Tri ao
Li hay la ba mi ba tang tri (Ngai thanh Hy
Kien tren nh nui Tu Di, thong lnh ba mi ba
coi tri, thuoc thng tang coi trung gii, cao hn
tri T thien, nhng thap hn tri Da Ma. Ten
tieng Phan cua Ngai la Thch Ca e Hoan Nhn
a La, goi tat la Thch e Hoan Nhn. Khi c
Thch Ca an sanh, ngai co ng xuong on mng.
Ngai khuyen khch c Thch Ca xuat gia. Khi
c Thch Ca sap nhap diet, Ngai cung vi bon v
Thien vng ng en va nguyen vi Phat rang
ngai se thng xuyen ho tr Tam Bao. Trong
nhieu tien kiep cua c Phat, ngai van thng th
hien e th hanh Bo Tat cua Phat)See Two
2259
kinds of devas (C), and Twelve spirits connected
with the Master of Healing.
Indra altar: ai Nhan a La anIndra-altar
of square shape. He is worshipped as the mind-
king of the universe, all thing depending on him
Ban th hnh vuong e th vua tri e Thch.
Ng ta th ngai nh mot v Vng Tam v tat ca
moi th eu tuy thuoc vao ngai.
Indras attendant: Indraceta (skt)Nhan a
La The aIndras attendantsTh gia cua tri
e Thch.
Indrabhavana (skt): Thien Truc QuocSee
Indravadana.
Indra and Brahma: Thch Pham (dong e
Thch va Pham Thien)Both of them are
protectors of BuddhismCa hai eu la ho phap
cua Phat giao.
Indra-dhvaja (skt): e TngNhan a La
at Ba Mon PhatA Buddhas incarnation of the
seventh son of the Buddha Mahabhijnabhibhu. A
Buddha, said to have been a contemporary of
Sakyamuni, living south-west of our universe, an
incarnation of the seventh son of
Mahabhijnajnana-bhibhuTrong mot tien kiep
c Phat tai sanh lam con trai th bay cua c
Phat ai Thong Tr Thang. V Phat tr v pha tay
nam vu tru cua chung ta, ngi ta noi v Phat nay
cung thi vi Phat Thch Ca. Ngai la con trai th
bay cua Phat ai Thong Tr Thang.
Indra as General: Nhan at a La ai
TngWho guards the shrine of Bhaisajya
Tri e Thch nh mot v ai tng gi thap Phat
Dc Vng.
Indra heavens: Coi tri e Thch (Khong C
Thien)Tai sanh trong coi tri e Thchay
la mot trong tam ieu kien tai sanh hanh phuc khi
chung ta tr gi ngu gii va thap thien cung nh
bo thReborn in the Indra heavens. This is one
of the eight happy conditions in which one may be
reborn so that one can keep the five
commandments and the ten good ways and
bestows almsSee Eight fields for cultivating
blessedness.
Indra's heaven on the top of Sumeru: a c
Thien.
Indra-jala (skt): e Thch vongBao Vong
The net of Indra, or Indras net of gems, hanging

in Indras hall, out of which all things can be
produced; also the name of an incantation of
Indian magicians considered all-powerfulCon
goi la e Vong hay e Thch Vong. Li bao
chau cua tri e Thch hay chiec man li bau
treo cung e Thch, la ni khi sanh ch phap
(cac v s tong Hoa Nghiem v no vi duyen khi
trung trung vo tan cua ch phap). Con la ten li
chu cua cac nha ao thuat Thien Truc, v cung li
chu nay ma tat ca s viec hien ra.
Indras Net of gems: Bao VongSee Indra-
jala.
Indra Net Sutra: Kinh Pham VongSee
Brahmajala sutra.
Indranila-Mukta (skt): Nhan a La Ni La Muc
TIndras blue or green stone, which suggests
an emerald, IndranilakaVien ngoc bch cua tri
e Thch.
1) Indranila (skt): Ngoc bchA sapphire.
2) Mukta (skt): Ngoc chauA pearl.
Indra-Priti (skt): Nhn a la bat eHy kien
thanh kinh o vua e Thch.
Indra or Sakra heaven in the East: ong
phng vi tri e ThchThis is one of the
eight heavens and devas at the eight points of the
compassay la mot trong tam coi Tri va ch
Thien tam hngSee Eight heavens and
devas at the eight points of the compass.
Indrasilaguha (skt): e NhamNhan a La
The La Cau Ha.
1) The mountain of the snake god: Xa Than Sn.
2) Indras cave at Nalanda in Magadha, where
Indra is supposed to have sought relief for his
doubts from the BuddhaHang ong cua e
Thch. Con goi la e Nham Quat, hang cua
e Thch Na Lan a, thuoc x Ma Kiet
a, ni ma vua Tri e Thch c c Phat
Thch Ca giai thch thoa ang nhng nghi van
cua mnh.
3) Indravadana (skt): Indrabhavana (skt)Nhan
a La Ba Tha NaTen cua tri e Thch
Name for IndraSee Indra.
4) The mountain of small isolated peaks located
near Nalanda, where on the south crag of the
west peak is a rock cave, board but not high,
which Sakyamuni frequently visited. Indra is
said to have forty-two questions on stone, to
2260
which the Buddha rpplied: Tieu Co Thach
SnNui cua nhng nh co lap nho gan tu
vien Nalanda, nh pha tay la mot hang nui
rong, nhng khong cao, ni ma ve pha nam
cua hang a nay c The Ton thng hay
tham vieng. Ngi ta noi tri e Thch a hoi
T Thap Nh Chng va c Phat cung tra
li ay u tai ay.
Indravadana (skt): Indrabhavana (skt)An Tr
Gia La hay An a La Ba Tha NaThe region
where Indra dwellsNi c ngu cua Tri e
Thch.
Indriya (p): CanRootPowerForce
Bodily powerPower of the sensesFaculty of
senseA sense-facultyA sense-organ
FacultyOrgan of senseA sense-organ or
twenty-two psychological and physical
capabilities or facultiesGiac quan, toan bo 22
nang lc the chat va tinh thanThe quality of
which belongs especially to the mighty Indra:
1-6) From 1 to 6 are the six bases: T 1 e 6 la
ngu quan va y (sau c s).
7-8) From 7 to 8 are The masculine and feminine
potentialities that distinguish the sexes: T 7
en 8 la tanh nam va tanh n.
9) The vital faculty which determines all
physiological phenomena: Th 9 la c quan
tat yeu cua sc song qui nh tat ca cac hien
tng sinh ly.
10-14)From 10 to 14 are the faculties of pleasure,
pain, joy, sadness, and indifference: T th
10 en 14 cac cam giac ham muon, au n,
vui, buon va dng dng.
15-19)The five mental roots that form the basis for
the development of the five powers (the root
of faith, of exertion or energy, of
concentration, of mindfulness, of wisdom): T
th 15 en 19 la ngu can (tn, tan, niem, nh,
hue) hay nam goc re tinh than lam c ban cho
viec phat trien ngu lc.
20-22)From 20 to 22 are three supermundane
facultiesT th 20 en 22 la ba nang lc
sieu nhien:
20) The certainty of being able to know what is
not yet known, which come at the beginning
of the supramundane path: Niem tin vao kha
nang at ti nhan thc can thiet e bc vao
con ng sieu nhien.
 2261

21) Supreme knowledge , which is reached at the Sakyamuni: Xui vua A Xa The tha voi say e
moment of actualizing stream-entry (Shrota- giay xeo PhatSee Five betrayals.
apanna): Nhan thc cao nhat at c trang Induce sentient beings to aspire to
thai d lu.
enlightenment: Lam cho chung sanh phat Bo
22) The faculty of him who possesses perfect
e tamSee Ten kinds of fulfillment.
knowledge (the faculty of an arhat): Nang lc
Induce sentient beings to deeply believe in
cua ke nam c nhan thc toan hao cua bac
A la han. Buddha: Lam cho chung sanh tham tn ni
PhatSee Ten kinds of fulfillment.
Indriyam (skt): Organ of sensePower of
senseFaculty of senseCan. Induce sentient beings to enjoy the state of
Indriyasamvara (skt): Indryasamvara (p)Che calm and tranquility and increase roots of
ch cac cam giac, ky thuat thien nh co muc ch goodness: This is one of the ten reasons Great
hieu tanh thuan khiet va khach quan trong khi Enlightening Beings practice austerities.
quan sat va co tranh nhng cam giac vui, buon, Enlightening Beings use these expendient means
thng, ghet, thien, ac, ham muon, han thu, v.v. of austerities to pacify all sentient beingsV
Guarding of the sense organ, a meditation muon lam cho chung sanh thch phap tch tnh,
technique that leads to pure and objective tang trng thien can, ma th hien kho hanh. ay
observation and is intended to prevent emotions la mot trong mi ly do khien ch ai Bo Tat th
such as joy, sadness, love, jealousy, sympathy, hien kho hanh. Ch Bo Tat dung phng tien kho
antipathy, desire, hatred, ect. hanh nay e ieu phuc va lam cho chung sanh an
Indriyasamvara sila (p): Morality pertaining to lacSee Ten reasons Great Enlightening Beings
sense-restraintGii Thu Thuc Luc CanSee practice austerities.
Four kinds of higher morality. Induce sentient beings to listen to the
Indriyavaikalya (skt): Manh Long AMu iec Teaching: Lam cho chung sanh c nghe
camBlindness, deafness, muteness phapSee Ten kinds of fulfillment.
Induce all beings in the most comprehensive Inducing all sentient beings to live by the
sense of the term to turn to the teaching of teachings of Buddha: Gii khien tat ca chung
the Buddhas: a chung sanh bang nhng li le sanh an tru ni Phat phapSee Ten kinds of
de hieu nhat e en vi giao ly cua ch Phat precepts.
See Ten vows of a Bodhisattva. Induction (n): Phep qui nap.
Induce the doing of good deeds: Tinh tan phat Indulge (v): Thoa man.
trien nhng ieu thien lanh cha phat sanh Indulge in carnal desires: Ham me sac duc.
Endeavor to start performing good deeds Indulge (v) in false speech: Thoa man tanh
Bringing forth goodness not yet brought forth lng thiet.
(bring good into existence)Effort to initiate Indulge in five sense-pleasures: Allow oneself
virtues not yet arisenProduce merit. Here a to enjoy deliberately the five sense-pleasures
monk rouses his will, makes an effort, stirs up Tham am ngu duc.
energy, exerts his mind and strives to produce Indulge in heedlessness: Song buong lung.
unarisen wholesome mental statesieu thien
Indulge oneself in (doing) something: Tham
cha sanh, phai tinh can lam cho sanh. ay v
am cai g.
Ty Kheo khi len y muon, co gang, tinh tan, sach
tam, tr tam vi muc ch khien cho cac thien Indulge (v) in sexual misconduct: Thoa man
phap t trc cha sanh nay cho sanh khiSee ta dam.
Four right efforts. Indulge oneself in wine and all sorts of
Induce King Ajatasatru to let loose a pleasures: T am mnh trong ru va duc lac.
rutting elephant to trample down Indulgence (n): S khoan dung.
 2262

Indulgence in love and desire: am me ai teaching applied the term to noumenal or

ducAccording to the Sutra In Forty-Two absolute, being considered as infinite. The real or
Sections, Chapter 25, the Buddha said: A person reliable teaching applied the term to the
with love and desire is like one who carries a phenomenal, being considerd as infiniteQuyen
torch while walking against the wind, he is certain Giao dung t vo tan khi noi ve chan ly tuyet
to burn his hand.Theo Kinh T Thap Nh oi. Thc Giao dung t vo tan khi noi ve hien
Chng, Chng 25, c Phat day: Ngi am tng vo tan.
me ai duc giong nh ngi cam uoc i ngc Inexhaustible analytic powers: Vo tan bien
gio, chac chan se b tai hoa chay tay. taiSee Ten kinds of unimpeded function
Indulgence in strong drinks: Tham am ru relating to knowledge.
che. Inexhaustible Intention: Vo tan y
Indus: Song Tan au hay An HaThis is one of Inexhaustible meaning
the eight big rivers of India at the time of the Inexhaustible Intention Bodhisattva:
Buddhaay la mot trong tam con song ln Aksayamati Bodhisattva (skt)Giai Thoat Bo
An o vao thi c PhatSee Sindhu, Four TatVo Tan Y Bo Tat.
rivers in India, and Eight big rivers of India at the Inexhaustible lamp: Vo Tan ang.
time of the Buddha. 1) The one lamp that is yet limitless in the
Industrious (a): Can manDiligent. lighting of other lamps: Mot cay en lam moi
Industry, economy, honesty, and rectitude: cho nhng cay en khac ma khong bao gi
Can, kiem, liem, chnh het:.
Indwelling: C ngu ben trong. 2) The influence of one disciple may be
limitless and inexhaustible: em phap cua
Ineffable (a): Khong the noi ra cKhong the
mot ngi dan dat va truyen trao cho nhieu
dien ta c.
ngi mai ma khong het.
Ineffable Honoured One: Bat Kha T Ngh
3) limitless mirrored reflections: Knh c phan
Quang Nh LaiThe ineffable Honoured One
chieu mai khong het.
The Tathagata of ineffable lightTitle of
4) An altar light always burning: en tren ban
AmitabhaNan T Quang Nh LaiVo Xng
th c chay mai khong tan:.
Quang Nh LaiDanh hieu cua c A Di a
5) According to the Vimalakirti Sutra, Chapter
Nh Lai.
Bodhisattvas, a demon pretended to be Indra,
Ineffable vehicle: BuddhismBat kha t ngh offered twelve thousand goddesses
tha (tha khong the noi ra c, hay khong the (devakanya) to the Bodhisattva Ruler of the
dien ta c bang li). WorldTheo Kinh Duy Ma Cat, Pham Bo
Ineffective karma: Ahosi-karma (skt)Vo hieu Tat, Ma Vng gia lam Tri e Thch, em
nghiep. hien mot muon hai ngan thien n cho Bo Tat
Inequality (n): Bat bnh ang. Tr The:
Inert forces: Vo lcNegative or subordinate * The demon said to the Ruler of the World
forcesSee Dual powers (III). Bodhisattva: Bodhisattva, please take these
Inevitable (a): Khong the tranh c. twelve thousand goddesses who will serve
Inevitable sequence of act and its effect: you.Ma vng noi vi Tr The: Tha
Chanh s! Xin ngai nhan mot muon hai ngan
Deed and resultHanh qua.
Thien n nay e dung hau ha quet tc.
Inevitability (n): Khong the tranh c.
* The Ruler of the World Bodhisattva replied:
Inexcusable: IntolerableImpardonable Sakra, please do not make to a monk this
UnforgivableBat dung. unclean offering which does not suit me.
Inexhaustible (a): Ananta (skt)Without limit Tr The noi rang: Nay Kieu Thi Ca! Ong
Vo hanVo TanBat tanTimelessWithout ng cho vat phi phap nay, toi la ke Sa Mon
limitEndlessThe temporal or functional Thch t, viec ay khong phai viec cua toi.
 2263

* Even before the Ruler of the World should guide and convert hundreds and
Bodhisattva had finished speaking, thousands of living beings so that they all
Vimalakirti came and said: He is not Sakra; develop the mind set on supreme
he is a demon who comes to disturb you. He enlightenment; thus his deep thought (of
then said to the demon: You can give me enlightening others) is, likewise,
these girls and I will keep them.Noi cha inexhaustible. His expounding of the Dharma
dt li, bong ong Duy Ma Cat en noi vi Tr will then increase in all excellent Dharmas;
The: ay chang phai la e Thch, ma la Ma this is called the Inexhaustible Lamp.
en khuay nhieu ong ay! Ong lai bao ma Although you will be staying at the demons
rang: Cac v Thien n nay nen em cho ta, palace you should use this Inexhaustible
nh ta ay mi nen tho. Lamp to guide countless sons and daughters
* The demon was frightened, and being afraid of devas to develop their minds set on
that Vimalakirti might give him trouble, he supreme enlightenment, in order to repay
tried to make himself invisible but failed, and your debt of gratitude to the Buddha, and also
in spite of his use of supernatural powers he for the benefit of all living beings.Ong
could not go away. Suddenly a voice was Duy Ma Cat ap: Nay cac ch, co Phap mon
heard in the air, saying: Demon, give him ten la Vo Tan ang, cac ch nen hoc. Vo tan
the girls and then you can go. Being scared, ang la v nh mot ngon en moi ot tram
he gave the girls.: Ma s hai ngh rang: Co ngan ngon en, cho toi eu sang, sang mai
le ong Duy Ma Cat en khuay roi ta chang? khong cung tan. Nh the o cac ch! Va lai
Ma muon an hnh ma khong the an, rang het mot v Bo Tat m mang dan dat tram ngan
than lc, cung khong i c. Lien nghe gia chung sanh phat tam Bo e, ao tam cua
h khong co tieng rang: Nay Ba Tuan! Hay mnh cung chang b tieu mat, tuy noi Phap g
em Thien n cho ong Duy Ma Cat th mi i eu them li ch cho cac Phap lanh, o goi la
c. Ma v s hai, nen mien cng cho. Vo Tan ang. Cac ch dau cung ma ma
* At that time, Vimalakirti said to the dung Phap mon Vo Tan ang nay lam cho
goddesses: The demon has given you to me. vo so Thien n phat tam Vo thng Chanh
You can now develop a mind set on the quest ang Chanh giac, o la bao n Phat, cung la
of supreme enlightenment. Vimalakirti then lam li ch cho tat ca chung sanh.
expounded the Dharma to them urging them * The devas daughters bowed their heads at
to seek the truth. He declared: There is a Vimalakirtis feet: Bay gi cac Thien n cui
Dharma called Inexhaustible Lamp.: Khi ay au anh le di chan ong Duy Ma Cat.
ong Duy Ma Cat bao cac Thien n rang: Ma Inexhaustible meaning: Inexhaustible
a em cac ngi cho ta roi, nay cac ngi intentionVo tan y.
eu phai phat tam Vo thng Chanh ang Inexhaustible ocean: Vo tan haiThe Buddha-
Chanh giac. Roi ong theo can c cua Thien truth is as inexhaustible as oceanChan ly cua
n ma noi Phap e cho phat y ao, va bao c Phat vo tan nh bien ca.
rang: Co phap mon Vo Tan ang.
Inexhaustible qualities: Phap mon vo tan
* The goddesses asked him: What is the
According to the Flower Adornment Sutra,
Inexhaustible Lamp Dharma?: Cac thien n
Chapter 27, there are ten kinds of inexhaustible
hoi: The nao la Phap Vo Tan ang?
qualities of Enlightening BeingsTheo Kinh Hoa
* Vimalakirti replied: Sisters, there is a
Nghiem, Pham 27 (Thap nh), co mi phap
Dharma called the Inexhaustible Lamp which
mon vo tan cua ch Bo TatSee Ten kinds of
you should study and practice. For instance, a
inexhaustible qualities of Enlightening Beings.
lamp can (be used to) light up hundreds and
Inexhaustible treasures: Vo tan tang
thousands of other lamps; darkness will thus
According to the Flower Adornment Sutra,
be bright and this brightness will be
Chapter 18, there are ten inexhaustible treasuries
inexhaustible. So, sisters, a Bodhisattva
attained by enlightening beings once they have

fulfilled ten vowsTheo Kinh Hoa Nghiem,
Pham 18, co mi vo tan tang thanh at bi ch ta c bang li, ngc lai vi Y ngon la chan
Bo Tat khi cac Ngai thanh tu ay u mi nh co the dien ta c.
nguyenSee Ten inexhaustible treasures.
Inexhaustible treasury atmosphere: Vo Tan
Tang phong luanSee Ten types of
characteristics of manifestation of a Buddha (8).
Inexhaustible vows: Vo tan nguyen
Dasanishthapada (skt)Ten Inexhaustible Vows
to be made by the Bodhisattva at the Stage of Joy.
The vows are called inexhaustible because their
objectives are of such nature. Because all the ten
worlds will never come to an end, and as long as
they continue to exist, the Bodhisattva will never
put forward his great vows with energy and
determinationMi li nguyen vo tan cua mot
v Bo Tat Hoan Hy a. Cac li nguyen c 2) A sentence usually found at the end of sutras:
goi la vo tan v oi tng cua chung thuoc ban
chat nh the. V ca mi the gii ke di ay se kinh (am ch li ha tin va phung hanh nhng
khong bao gi dt tan, va he chng nao chung
con tiep tuc hien hu th v Bo Tat van se thc
hien cac ai nguyen cua mnh vi nang lc va s
ca quyetSee Ten inexhaustible vows.
Inexorably: Thang.
Inexperience is ignorance: iec khong s sung
(S sinh ngu oc bat pha ho hay nghe khong s
cop)A newly born calf is not afraid of tigers.
Inexplicable: IndefinableInexpressible in
wordsUnutterableUnmentionableTruth that
can be thought but not expressed, i.e., the self is
neither the same nor different from the five
skandhasBat kha thuyet. Chan ly khong the noi
ra, khong the nao dien ta c, ty nh khi noi cai Buddhism logicCo nam phng phap suy ly
nga khong giong ma cung khong khac vi ngu
uan.
Inexpressible (a): Anabhilapya (skt)Khong
the dien ta noiKhong ngon thuyet.
Inexpressible absolute: Ly ngon chan nh
See Two Truths (B).
Inexpressible absolute, only mentally
conceivable: Ly ngon chan nhSee Two
Truths (B).
Inexpressible form: Ly NgonThe
bhutatathata in its inexpressible form. That is to
say the bhutatathata is beyond definition, and
cannot be described in words, in contrast with the
bhutatathata in its expressible form (y ngon)
2264
Chan nh khong the ngh ban, va khong the dien
Inexpressible karma-merit: Bat t ngh nghiep
tngA kind of merit that always works for the
benefit of the livingMot loai nghiep luon luon
mang lai li lac cho chung sanh.
Inextricability (n): Khong the giaiKhong the
m.
Infactuation: Moha (skt)Si me, vong tng
(s ngu muoi, lam lan)Delusion, in factuation
Stupidity.
In faith receive and obey: Tn Tho Phung
Hanh.
1) In faith receive and obey: Tin va tho tr giao
phap ma Nh Lai a noi ra.
Cau thng c tm thay cuoi nhng bai
li Phat day).
Infallibility (n): Tnh ang tin tuyet oi.
Infected with poison: Nhiem oc.
Infections: Kasaya (skt)There are three
infectionsCo ba nhiem trcSee Three
infections.
Infection of the passions: Duc nhiemDuc
tranSee Three infections.
Infection of reincarnation: Tai sanh nhiem
See Three infections.
Inference (n): S suy luan (suy ly)S dien
dchS luan oanThere are five inferences in
trong Phat giaoSee Five inferences in Buddhist
logic.
Inference from action: Nghiep Ty LngT
nghiep tac ma suy ly nghiep tacSee Five
inferences in Buddhist logic.
Inference from appearance: Tng Ty
LngCan c vao th a thay ma suy ly ra
nhng th khacSee Five inferences in Buddhist
logic.
Inference from cause and effect: Nhan qua ty
lngThay cai nhan ma suy ra cai ly cua qua
See Five inferences in Buddhist logic.

Inference from the corporeal: The Ty
LngT bo phan ma suy ra cai ly cua toan about BuddhismT ng khinh miet ma nhng
theSee Five inferences in Buddhist logic.
Inference from recognized law: Phap Ty
LngT mot bo phan s vat ma suy ly ra cac Inferiority feeling of guilt: Mac cam toi loi
bo phan khacSee Five inferences in Buddhist
logic.
Inferential: Ty lng monThis is one of the
eight kinds of syllogisms in Buddhist logicay
la mot trong tam phap mon hay tam ly luan khon
ngoan trong ly luan Phat giaoSee Eight kinds of
syllogisms in Buddhist logic.
Inferential forms: As fire is inferred from
smokePhieu tngSee Three kinds of
appearance (A).
Infering one thing from another: Phap ty
lng (suy luan t cai nay ra cai kia).
Inferior (a): Lamako (p)Ha angHa liet.
Inferior candles: Junior monks Ha lap.
Inferior class of goodness with the asura
state: A-tu-la aoDo nghiep lanh bac di ma
bcSee Three good upward states
existence.
Inferior human body as seen by ordinary
people: Liet ng thanThan Phat c th hien messengerQuy s.
thanh than kem coi c thay ni pham phuSee Infidels (n): Ke vo tn ngng.
Two kinds of transformation-body of a Buddha.
Inferior on one count, superior on another:
B sac t phong (cai nay hn, cai kia kem)In
nature, things have a tendency to compensate one
another.
Inferior rebirth: To be born in the Sun Palace
among the devasHa pham (sanh vao Tu La
Cung)See Three kinds of attainment in the Pure
Land.
Inferior saint: Tieu Thanh.
1) The Hinayana saint or Arhat: V Thanh Tieu
Tha hay A-La-Han.
2) The inferior saint, or Bodhisattva, as
compared with the Buddha: V Thanh bac
thap hay la v Bo tat, so vi Phat.
Inferior teaching: Tieu GiaoSee Smaller
teaching.
Inferior vehicle: Tieu ThaSee Hinayana.
Inferior-yana: Lower yanaMean yanaHa
liet thaA scornful term for Hinayana or
2265
Theravada used by those who understand nothing
ngi khong hieu g ve Phat giao dung e am ch
Tieu Tha hay Phat giao Nguyen Thuy.
The state of feeling of guilt presents when we
have spoken or done something that cause
suffering to others, even though they dont know.
Buddhists should not bear in their mind such
feeling. Instead, we should genuinely remorse.
Good Buddhists should always remember that
unwholesome speeches and deeds will surely
bear their bad fruits. Thus, whenever we have
done something wrong, we should honestly admit
and correct our wrong-doingsCam giac toi loi
thng hien dien moi khi chung ta noi hay lam
ieu g bat thien va gay nen au kho cho ngi
khac, mac dau ho khong biet. Ngi Phat t
khong nen mang th mac cam nay, ma nen thay
vao o bang s hoi cai sang suot. Ngi Phat t
chan thuan nen luon nh rang li noi va viec lam
bat thien se mang lai hau qua xau nen moi khi
of lam viec g khong phai chung ta nen thanh that
chap nhan va sa sai.
Infernal emissary: Hell envoyHell
Infidelity (n): Vo tn ngng.
Infiltrate (v): Tham NhapSee Nyanti.
Infinite (a): Apramana (skt)Immeasurable
UnlimitedVo han lngVo LngSee
Apramana.
Infinite aids: Vo lng tr aoAccording to
the Flower Adornment Sutra, Chapter 38, there
are ten kinds of infinite aids to enlightenment of
Great Enlightening Beings. Enlightening Beings
who abide by these can attain the infinite
knowledge of BuddhasTheo Kinh Hoa Nghiem,
Pham 38, co mi vo lng tr ao cua ch ai
Bo Tat. Ch Bo Tat an tru trong phap nay thi
c vo lng tr hue cua Nh LaiSee Ten
kinds of infinite aids to enlightenment of Great
Enlightening Beings.
Infinite awareness: Infinite awareness is a way
of generating qualities of Buddhahood, by
pervading all of space in a single moment of
thoughtVo lng tam la ao xuat sanh Phat
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phap, v mot niem khap tat ca h khong gii Infinite cultivation of virtues and
See Ten ways of generating the qualities of knowledge tirelessly in the past: Qua kh vo
Buddhahood of Great Enlightening Beings. lng tu cac phc tr tam khong nham uSee
Infinite-Body Bodhisattva: Vo Bien Than Bo Ten Infinities of Phenomena (5), and Ten
tatSee Twenty five Bodhisattvas who protect infinities of things that the manifestation of
all who call Amitabha. Buddha can be accomplished.
Infinite body or personality: Than song vo Infinite enlightenment: Vo lng giac.
ccSee Three sure things for any true disciple. Infinite expansion: This is one of the eight great
Infinite Buddha-wisdom: Unhindered Buddha- powers of personality or sovereign
wisdomPhat vo ngai tr. independenceNang th hien mot tran than ay
Infinite compassion: Bi vo lngSee Four ca ai thien the gii. ay la mot trong tam cai
immeasureable minds. nga t tai lnSee Eight great powers of
Infinite compassion for all beings: Bi vo personality.
lng tam. Infinite forms: Vo lng sac tngSee Ten
Infinite comprehensions of principles and kinds of Buddha-work in all worlds in all times of
meanings in the past: Qua kh vo lng thong the Buddhas (B) (1).
at phap nghaSee Ten Infinities of Phenomena Infinite forms of absolute Buddha: ng Hoa
(10), and Ten infinities of things that the Phap ThanResponsive manifestation of the
manifestation of Buddha can be accomplished. Dharmakaya, or Absolute Buddha, in infinite
Infinite concentration: Vo lng tam muoi formsPhap than cua c Phat, ng hien vo
See Ten kinds of Buddha-work in all worlds in all lng than (than cua moi quoc o, than cua moi
times of the Buddhas (B) (1). the gii, than cua tat ca chung sanh, cua tat ca
Phat va Bo Tat)See Trikayas.
Infinite Consciousness: Thc vo bien x giai
thoatBy transcending the Sphere of Infinite Infinite great benevolence and compassion
Space, thinking: Consciousness is infinite, one in the past: Qua kh vo lng ai t ai biSee
enters and abides in the Sphere of Infinite of Ten Infinities of Phenomena (3).
Consciousness, where all attachments to void Infinite Handfuls Of Light Buddha: Phat Vo
have been completely removed by meditation is a Lng Cuc Quang.
type of liberation in realization of infinite Infinite knowledge: Vo lng tr hueSee
knowledge or the Sphere of Infinite Ten kinds of Buddha-work in all worlds in all
Consciousness. This is one of the eight types of times of the Buddhas (B) (1).
meditation for removing various attachments to Infinite life: Vo Lng ThoBoundless, infinite
forms and desiresThc vo bien x giai thoat LifeAs we have seen that the Amitabha or
(Thc x giai thoat Tam muoi). Vt khoi hoan Amitayus, or Infinite Light and Infinite Life, is a
toan H Khong vo bien x, vi suy t Thc la vo Buddha realized from the istorical Buddha
bien chng va tru Thc vo bien x, ni moi Sakyamuni. If the Buddha is purely idealized he
luyen chap vao khong eu b tan diet bang wil be simply the Infinite in principle. The Infinite
thien nh. ay la mot trong tam giai thoat, hay will then be identical with Thusness. The Infinite,
tam phep thien nh giai thoat khoi sac ducSee if depicted in reference to space, will be the
Eight liberations. Infinite Light, and if depicted in reference to time,
Infinite continuous commitments of the the Ithenite LifeChung ta a biet Vo Lng
past: Qua kh vo lng hanh nguyen tng tuc Quang hay Vo Lng Tho la mot v Phat c ly
See Ten Infinities of Phenomena (4), and Ten tng hoa t c Phat lch s Thch Ca Mau Ni.
infinities of things that the manifestation of Neu Phat A Di a ch thuan la ly tng tren
Buddha can be accomplished. nguyen tac, n gian o la Vo Lng, Vo
Lng nh the se la mot vi Chan Nh. Xet theo
khong gian se la Vo Lng Quang; neu xet ve
 2267

thi gian th la Vo Lng ThoSee Five Infinite Purity Heaven: Apramanasubha (skt)
immeasurables. Limitless HeavenVo Lng Tnh ThienSee
Infinite Life Sutra: Vo Lng Tho KinhSee Third Dhyana Heaven (II) (2).
Four sutras of the Pure Land. Infinite resolve: Vo tan y.
Infinite light: Apramananha (skt) Infinite Resolve Bodhisattva: Name of
Immeasurable or infinite splendorVo Lng Aksayamati BodhisattvaVo Tan Y Bo Tat
Quang (vo lng anh sang)See Apramanabha, Name of Aksayamati, a bodhisattva to whom
and Ten kinds of Buddha-work in all worlds in all sakyamuni is supposed to have addressed the
times of the Buddhas (B) (1). Avalokitesvara chapter in the Lotus SutraTen
Infinite Light Heaven: Apramanabha (skt) cua ngai A Sai Mat e Bo Tat ma c Phat noi
Vo Lng Quang ThienSee Second Dhyana en trong Kinh Phap Hoa, Pham Quan The Am.
Heaven (II) (2). Infinite service of Buddhas and education of
Infinite meaning: Innumerable meaningThe sentient beings in the past: Qua kh vo lng
meaning of infinityVo Lng Ngha. cung dng ch Phat giao hoa chung sanhSee
1) Innumerable meaningsMeaning of infinity: Ten Infinities of Phenomena (6), and Ten
Ngha ly vo lng vo so. infinities of things that the manifestation of
2) The meaning of all things: Tat ca cac phap. Buddha can be accomplished.
Cac phap la vo lng, moi cai eu ay u y Infinite sounds: Vo lng am thanhSee Ten
ngha. kinds of Buddha-work in all worlds in all times of
Infinite mind: The mind of infinity or the mind the Buddhas (B) (1).
as large as infinityVo Lng TamSee Four Infinite splendor: Vo Lng QuangSee
immeasureable minds. Apramanabha.
Infinite mind of enlightenment in the past: Infinite supreme aspiration of the past: Qua
Qua kh vo lng bo e tamSee Ten Infinities kh vo lng ch nguyen thanh tnh thu thang
of Phenomena (1). See Ten Infinities of Phenomena (2), and Ten
Infinite path: Vo lng ao (cua ch ai Bo infinities of things that the manifestation of
Tat)According to the Flower Adornment Sutra, Buddha can be accomplished.
Chapter 38, there are ten kinds of infinite path of Infinite verbal expressions: Vo lng ngon
Great Enlightening BeingsTheo Kinh Hoa tSee Ten kinds of Buddha-work in all worlds
Nghiem, Pham 38, co mi vo lng ao cua ch in all times of the Buddhas (B) (1).
ai Bo TatSee Ten kinds of infinite path of Infinite ways of adornment in the past: Qua
Great Enlightening Beings. kh vo lng trang nghiem ao trSee Ten
Infinite powers: Vo lng oai cSee Ten Infinities of Phenomena (9), and Ten infinities of
kinds of Buddha-work in all worlds in all times of things that the manifestation of Buddha can be
the Buddhas (B) (1). accomplished.
Infinite pure paths of wisdom and means in Infinite will for enlightenment: Y ch vo lng
the past: Qua kh vo lng tr hue phng tien Bo e tam thc hanh hanh Bo TatSee Ten
thanh tnh aoSee Ten Infinities of Phenomena kinds of reliance of Great Enlightening Beings.
(7), and Ten infinities of things that the Infinite wisdom: Tr hue vo bienVo lng
manifestation of Buddha can be accomplished. hue.
Infinite pure virtues of the past: Qua kh vo Infinite world: Numberless worldsVo Bien
lng thanh tnh cong c tangSee Ten The GiiThe infinite world, i.e. space; infinite
Infinities of Phenomena (8), and Ten infinities of worlds; the numberless worlds in infinite space
things that the manifestation of Buddha can be The gii vo bien trong khong gian vo tan.
accomplished. Infinite world of things: Vo Bien Phap Gii
Infinite purity: Vo lng thanh tnh. The infinite world of things; the realm of things
 2268

infinite in number; the infinite universe behind all thoat, hay tam phep thien nh giai thoat khoi sac
phenomenaPhap gii rong ln khong co bien ducSee Eight liberations.
gii, ma het thay cac phap eu ton tai trong o; Inflame (v): Cham ngoi la.
ch phap vo tan nen phap gii vo bien. Inflamed: B ot chay.
Infinities of things: Vo Lng Tram Ngan Vo Inflict suffering to someone: Giang hoa len
So SAccording to the Flower Ornament au ai.
Scripture, Chapter 38, Manifestation of Buddha,
Influence (n): Anh hngEffect
there are ten infinities of things that the
ConsequenceHuan TapSee Vasitha.
manifestation of Buddha can be accomplished.
Influence (v): MoveBe affectedBe
When these infinite, incalculable aspects of the
touchedBe movedAnh hng.
Teaching are fulfilled, one becomes a Buddha
Theo Kinh Hoa Nghiem, Pham Ly The Gian (38), Influence of karma: Nghiep CamThe
co mi vo lng tram ngan vo so s c thanh influence of karma; caused by karmaS cam
tu khi co s xuat hien cua c Nh Lai. Vo ng hay anh hng cua nghiep (tuy thuoc vao
lng a tang ky phap mon vien man nh vay ma nghiep nhan thien hay ac ma cam tho lac hay
thanh tu Nh Lai. **See Ten infinities of things kho).
that the manifestation of Buddha can be Influence of a saint (Buddha): Response of a
accomplished and Ten Infinities of Phenomena. saintThanh ng.
Infinitude (n): Tnh vo han lng. Influenced: Chu anh hng.
Infinity (n): Tnh vo han lng. Inform (v): Khai Bach.
Infinity of the Buddhas voice: Vo lng cua 1) To make clear, especially to inform the
am thanh cua c Nh LaiAccording to the Buddhas: Cao bach s viec len ch Phat va
Buddha in The Flower Adornment Sutra, there are ch Bo Tat.
ten kinds of infinity of the Buddhas voiceTheo 2) To show ones vows or resolutions in front of
li Phat day trong Kinh Hoa Nghiem, am thanh a Buddhas image; or to inform, to make
cua c Nh Lai co mi th vo lngSee Ten clear, especially to inform the Buddhas and
Kinds of Infinity of The Buddhas Voice. BodhisattvasTrc Phat bay to nguyen
vong muc ch xin vi Tam bao chng giam,
Infinity of Space: Khong vo bien x giai
hay cao bach s viec len ch Phat va ch Bo
thoatBy completely transcending all perception
Tat.
of matter, by the vanishing of the perception of
sense-reactions and by non-attention to the Informal (a): Khong chnh thc.
perception of variety, thinking: Space is infinite, Informal short dharma talk: Tieu ThamAn
one enters and abides in the Sphere of Infinite informal short dharma talkAn informal and
Space, where all attachments to material objects unscheduled instruction or questions and
have been completely extinguished by meditation answersA small groups, a class for instruction
on boundless consciousness is a type of liberation outside the regular morning or evening services
on realization of the Sphere of Infinity of Space, Mot cuoc phap am ngan.
or the immaterial. This is one of the eight types of Informal and unscheduled questions and
meditation for removing various attachments to answers: Tieu ThamSee Informal short
forms and desiresKhong vo bien x giai thoat dharma talk.
(Khong x giai thoat Tam muoi). Vt khoi hoan Informal and unscheduled instruction: Tieu
toan sac tng, diet tr cac tng hu oi, khong ThamSee Informal short dharma talk.
suy t en nhng tng khac biet, vi suy t: H Information: Vijnapti (p & skt)
khong la vo bien: chng va tru Khong Vo Bien
CommunicatingBieu thHien thTin tc
X, ni moi luyen chap vao vat chat eu b tan
Trnh bay.
diet bang thien quan. ay la mot trong tam giai
Information and training: Tuyen huan.
Infringe (v): Xam pham.

Infuse (n): S tham thauS tham nhap.
Infused (a): Dan thanHoi nhap.
In the heavens above and earth beneath, I
alone am the Honoured One: Thien Thng
Thien Ha Duy Nga oc TonThe first words
attributed to Sakyamuni after his first seven steps
when born from his mothers right side: In the
heavens above and earth beneath I alone am the
honoured one. This is not an arrogant speaking, it
bears witness to an awareness of the identity of I,
the ones own true nature or Buddha-nature with
the true nature of the universe, not the earthly
ego. This announcement is ascribed to every
Buddha, as are also the same special
characteristics attributed to every Buddha, hence
he is the Tathagata come in the manner of all
Buddhas. In Mahayanism he is the type of
countless other Buddhas in countless realms and
periodsTren tri di tri, rieng ta cao nhat.
Tren tri di tri rieng ta ton quy nhat. o la Inherited property: Di sanHertage.
li c Phat luc Ngai mi giang sanh t ben sn Inherit something from someone: Ke tha.
phai Hoang Hau Ma Da va bc bay bc au Inherited conscience: See Vijnana.
tien. ay khong phai la mot cau noi cao ngao ma
la cau noi e chng to roi ay Ngai se hieu c Inhuman (a): CruelAc cBat nhan.
s ong nht cua ban tanh that cua toan vu tru, Inhuman action: Hanh ong bat nhanCruel
ch khong phai la ban nga theo the tuc. Li tuyen
bo nay cung la thng phap cua ch Phat ba i.
oi vi ai Tha, Ngai la tieu bieu cho vo lng
ch Phat trong vo lng kiep.
Ingen (jap): See Ingen Ryuki.
Ingen Ryuki (jap): An Nguyen Long Ky (1592-
1673)A famous Chinese Lin-Chi Zen master
who came to Japan in 1654 and founded the
Rinzai Sect thereMot Thien s Trung Hoa noi
tieng thuoc phai Lam Te. Ong sang Nhat nam
1654 va sang lap tong Lam Te tai ay.
Ingest (v): An phai.
Inhalation (n): Ana or Anapana (skt)S th
vao (breathing in with control).
Inherent (a): Co hu, t nhien.
Inherent Enlightenment: Bon giacPotential
enlightenment or intelligence of every being, one
of the three kinds of enlightenmentTr thong
minh tiem an trong moi chung sanh, mot trong ba
loai giac ngoSee Three kinds
enlightenments.
2269
Inherent intelligence: Inherent knowledge
Knowledge of the bhutatathataTnh Giac.
Inherent nature: Tanh co hu.
Inherent problems: Nhng van e co hu.
Inherent tendency to false view: Wrong
viewsThe underlying tendency to viewsKien
Tuy MienSee Seven underlying tendencies.
Inherent tendency to greed for sense desire:
Kama-raga (p)Sensous greedThe underlying
tendency to sensual lustDuc Ai Tuy MienSee
Seven underlying tendencies.
Inherent tendency to resentment: Patigha
(p)ResentmentThe underlying tendency to
aversionSan Tuy MienSee Seven underlying
tendencies.
Inheritance: Remainder of karmaD nghiep.
Inherited nature: Seed natureGerm nature
Derivative natureChung tnh.
Inhibition (n): S cam ch.
action.
Initial achievement: S QuaThe initial fruit
or achievementThe stage of Srota-apanna,
where illusion being discarded and the stream of
enlightenment enteredQua d lu th nhat hay
Tu a Hoan, ni ay moi phien nao b oan tan
e bc vao dong giai thoatSee Four kinds of
holy men.
Initial application: Vitakko (p)
InvestigationSeekingTam (khao sat)
According to Buddhism, initial application has the
following meaningsTheo Phat giao, Tam co
nhng ngha sau ay:
1) To ponder: Vitakkeiti (p)Vitark (skt)To
reflectTran trCan nhacNgam ngh.
2) Reflection: Vitakka (p)Vitarka (skt)
Initial ApplicationPonderingS ngam
nghIn the Buddhist sutras, the words
vitakka is often used in the loose sense of
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
 2270

object. Just as a kings favourite might Mind or Intelligence, self-contained, unsullied,

conduct a villager to the palace, even so and considered as universal, the source of all
vitakka directs the mind onto the object enlightenment. The initial intelligence or
Trong kinh ien Phat Giao, danh t tam enlightenment arises from the inner influence of
c dung long leo vi ngha suy ngh, the Mind and from external teaching. In the
nhng trong A Ty at Ma Luan th danh t original intelligence are the four values adopted
tam c dung nh mot thuat ng co ngha and made transcendented by the Nirvana-sutra,
ac biet. o la cai g hng nhng trang thai perpetuity, joy, personality, and purity; these are
cung phat sanh ong thi ve mot oi tng. acquired through the process of enlightenment.
Nh ngi can than c vua yeu chuong Beginning of illumination, which leads on to
hng dan mot dan lang i vao cung ien, Buddhahood or full enlightenmentTheo ai
cung the ay, tam hng dan tam en e Tha Khi Tn Luan, Thuy giac hay ban giac
muc. nguyen thuy la tam thanh tnh hay t tnh cua ban
3) Vitakka or initial application directs the tnh von co cua het thay chung sanh. Thuy giac
mind onto the object: Tam hng dan tam i khi len t bon giac cung s day do ben ngoai,
vao e muc. theo Kinh Niet Ban, t o phat sanh ra bon c
4) Vitakka is neither wholesome nor thng, lac, nga, tnh. Nh bon giac dan en
unwholesome: Tam khong thien, ma cung Phat qua hay toan giacSee Two kinds of
khong bat thien. enlightenment (A).
5) When vitakka associates with wholesome Initial form: Original formFormer state of
deeds, vitakka becomes wholesome: Khi lien thingsBan lai dien muc.
hp vi thien th tam la thien. Initial fruit: Srotapanna (skt)S QuaThe
6) When vitakka associates with initial fruit or achievementThe stage of Srota-
unwholesome deeds, it becomes apanna, where illusion being discarded and the
unwholesome: Khi lien hp vi bat thien, th stream of enlightenment enteredQua d lu th
tam tr nen bat thien. nhat hay Tu a Hoan, ni ay moi phien nao b
7) In the practice for attaining jhana, vitakka has oan tan e bc vao dong giai thoat.
the special task of inhibiting the hindrance of
Initial knowledge: Thuy GiacSee Initial
sloth and torpor: Trong thc tap thien tam
enlightenment.
tam thi khac phuc trang thai hon tram va
Initial ksana: Initial consciousnessS sat na
thuy mien.
thcThe eighth or Alaya-vijnana, from which
** See Fifty-two mental states.
arises consciousnessThc th tam la s thc.
Initial determination to seek enlightenment:
Trong sat na au tien ch co a lai da thc hay thc
S phat tamS phat tam thi tien thanh chanh
th tam phat sinh ma thoi. **See Alaya.
giacThe Chin dynasty Hua-Yen Ching says: At
Initial mind of the novice: Initial resolveS
the very moment of the initial determination, the
tam.
novice enters into the status of perfect
enlightenment.Tan Hoa nghiem Kinh noi Initial stage of Enlightenment: Early stage of
rang: Va mi phat tam, lien thanh chanh giac, enlightementAn enlightenment that brought
biet ro chan tanh that cua ch phap ay u tue about through the external or influence of
than, khong phai la s giac ngo t nhng cai teaching, one of the three kinds of
khac. enlightenmentThuy giac hay s giac ngo c
mang en do anh hng cua s day do t ben
Initial enlightenment: Beginning of
ngoai, mot trong ba loai giac ngoSee Three
illuminationThuy GiacAccording to the
kinds of enlightenments (B).
Awakening of Faith, the initial enlightenment or
beginning of illumination. The initial functioning Initial stage of meditation: The first stage of
of mind or intelligence as a process of becoming, dhyanaS ThienSee Four jhanas and Four
arising from the original enlightenment which is dhyana heavens.
 2271

Initial teaching of the undeveloped Injure Sakyamuni with a big stone,

Mahayana doctrines: Khong Thuy PhapThe shedding his blood: Nem a ln lam than Phat
initial teaching of the undeveloped Mahayana chay mauSee Five betrayals (I).
doctrines is the second of the five periods of Injuring the living: Nao Hai Chung Sanh
Sakyamunis teaching as defined by the Hua-Yen Injuring the living, one of the four grave
School. His consists of two parts: The initial prohibitions or sins in Esoteric BuddhismLam
doctrine of Sunya, the texts for which are the ton hai en chung sanh, mot trong bon trong toi
Prajna and the Madhyamika schools, etc; the trong Phat giao Mat tongSee Parajikas (A2).
initial doctrine of the essential nature as held by Injury: Vihimsa (skt)HaiSee Seventy-five
he esoterics, in the Yogacara textsai Tha dharmas of the Abhidharma Kosa.
Thuy Giao. Giao th hai trong nam giao ma tong
Injustice (a): Bat congUnfairUnjust.
Hoa Nghiem dng len. Thuy giao Hoa Nghiem
Injustice must be redressed by eliminating
chia lam hai phan la Khong Thuy, thuyet minh ve
ly cac phap eu khong nh trong cac kinh Bat its cause, loan must be paid by the debtor to
Nha va Tam Luan, van van. Tng thuy giao xay the creditor: Oan cu co nguyen do, n nan co
dng moi phap trong kinh Tham Mat va Du Gia chu n (Oan hu au, trai hu chu).
Luan. Inka-shomei (jap): Seal of approvalAn chng.
Initiate (v): Khi xngPhat khie Xng. Inkling: Y niem m ho.
Initiate into truth: Develop the mindOpen Inmost feelings: An tnhDeep seated feelings.
the heartKhai tam. Innate (a): Prakrtja (skt)Bam sinhThien
Initiation (n): bamThien phuEndowmentInborn
1) Birth: SinhSee Four states of all Springing from natureCongenital.
phenomena. Innate gift: Thien t.
2) Baptism: Quan anhiem ao. Innate habit: Thoi quen do thien bam.
Initiation Ceremony: Le iem ao truyen gii. Innate will: Chnh kh.
Initiation of change: S nang bienSee Alaya. Innen (jap): Hetu-pratyaya (skt)Causes and
Initiation as a disciple by receiving the three conditionsNhan DuyenSee Hetu-pratyaya.
refuges: Tho Tam Quy aSee Ten grounds Inner (a): NoiBen trong.
(C). Inner assurance: Noi ChngSee Inner
Initiation of a thought: Duc Niem hay sap nay experience.
ra y niemSee Four stages of a thought. Inner censing: Noi HuanPrimal ignorance or
Initiative (a): Thuoc ve s bo. unenlightenment, or fumigation within, or inner
Initiator of change: Alaya-vijnana (skt)S influence. According to the Awakening of faith,
Nang BienThe initiator of change, or the first inner censing acts upon original intelligence
power of change, or mutation, i.e. the alaya- causes the common uncontrolled mind to resent
vijnana, so called because other vijnanas are the miseries of mortality and to seek nirvana
derived from itCai tam th bien hien ch canh Noi Huan, trong cai chan nh cua ban giac, lang
thanh tam thc. A-Lai Da hay thc th tam c le nung ot huan tap vong tam e sinh ra Bo e
goi la S Nang Bien v cac thc khac eu t o Tam. Con goi la Minh Huan. Theo Khi Tn Luan
ma raSee Alaya. th noi huan la ban giac huan tap vo minh trong
Injure: Vihimsati (skt)To hurtGay ton hai. tam chung sanh, nhan o ma khien vong tam chan
Injure the body of a Buddha or insult the noi kho sinh t, e cau canh vui sng cua Niet
Ban.
Dharma: Gay thng tch cho than Phat, hoac
huy bang Phat phapSee Five betrayals. Inner character and influence: Noi tam
tngSee Two kinds of mind.

Inner company: Noi ChungThe monks, in
contrast with the laity (Ngoai tuc)Ch Tang
chung, e phan biet vi chung tai gia hay la ngoai
chung.
Inner court: Noi VienTri Tuc VienThe
inner court of the Tusita heaven, where Maitreya
dwells and preachesThien phap ng hay noi
ng cua cung Tri au Suat, ni Phat Di Lac
ngoi thuyet giang.
Inner dialogue: oi thoai noi tamHappened
when six sense-faculties run after six objects or
gunasXay ra khi sau can chay theo sau tran.
Inner experience: Noi Chng.
1) Pratyak-sakshatkara or Antar-sakshatkriya
(skt)Chng nghiem noi taiNoi Chng.
a) Inner assurance: Inner-realizationInner
experienceInner witnessNoi Chng.
b) The witness of realization within: Ones own
assurance of the truthChan ly ma mnh
chng c t trong tam.
2) Svasakshatkara (skt)Inner witnessInner
assuranceSelf-realizationThe witness
withinSelf-attained assurance of the truth,
such as that of the Buddha (to realize
enlightenment by oneself)T ChngT
than giac ngo hay at c chan ly nh c
Phat a tng lam.
Inner garbhadhatu: Noi thaiThe eight
objects in the eight leaves in the central group of
the mandalaBen trong thai tang gii hay la tam
vat trong tam canh hoa trung tam cua man a
la.
Inner garment: Antaravasaka (skt)Noi Y
One of the three regulation garments of a monk
Mot trong ba loai y ma ch Tang Ni thng mac
ben trong. ** See Kasaya.
Inner garment of monks and nuns:
Antaravasaka (skt)Ao An a Hoi cua ch Tang
NiAn inner garment; the five-piece cassock.
One of the three regulation garments of a monk
Trung trc y, ao lot mac ben trong, tc la ao lot
mac sat ngi, y nam manh, Mot trong ba loai y
cua mot v Tang. **See Kasaya, Nivasana, and
Three kinds of monks garments.
Inner gunas: Antar-guna or Antar-alambana
(skt)Noi TranInner mental objectsThe
inner six gunas (the inner dusts), associated with
2272
mind, in contrast with the other five gunas,
qualities or attributes of the visible, audible,
etc.Noi tran la nhng phap s duyen vi y thc
(mind consciousness), con phap s duyen vi nam
thc la ngoai tran.
Inner heat: Noi hoa (sc nong ben trong)One
of the six doctrines of Naropa, which have
become known in the West, particularly through
the biography of Milarepa. Through regulation of
the rhythm of the breath, concentration on the
navel center, visualization of certain syllables, as
for example Ram or Ham, it is possible for the
Zen practitioner to raise his body temperature at
will to such a point that he is burning. This
technique, developed from the methods of Indian
yoga, in Tibet not only was a special means for
attaining enlightenment but was also used for
protection against the extreme cold in Tibetan
mountainous areasMot trong sau hoc thuyet
cua Naropa ma dan Tay phng biet qua
Milarepa. Bang phng cach kiem soat nhp th,
tap trung vao vung run va hnh dung mot so am
tiet nh Ram hay Ham (see Mantra), hanh gia at
ti cho tang them sc nong ben trong than the cua
mnh, khien cho hanh gia co cam giac nh ang
trong nhng ngon la. Phng phap nay bat
nguon t mot so ky thuat Du Gia An o c
dung Tay Tang, khong ch nh mot phng tien
at ti ai giac, ma con nh mot phng cach
nham chong lai nhng cn ret cc o cua vung
nui Tay TangSee Milarepa.
Inner influence: Minh HuanFumigation
withinCon goi la Noi Huan, trong cai chan
nh cua ban giac, lang le nung ot huan tap vong
tam e sinh ra Bo e Tam. ** See Inner censing.
Inner learning: Noi hoc.
Inner light: Intuitive wisdomThan Quang
Noi quang hay tr trc giac.
Inner mental objects: Antar-guna, or Antar-
alambana (skt)Noi TranThe inner six gunas
(the inner dusts), associated with mind, in contrast
with the other five gunas, qualities or attributes of
the visible, audible, etcNoi tran la nhng phap
s duyen vi y thc (mind consciousness), con
phap s duyen vi nam thc la ngoai tran.
Inner mind: Noi tam.
Innermost: Sau kn tan ay long.
 2273

Innermost of oneself: Tam tanh sau kn. th nhng v Thien s noi bac nh Bo e at Ma,
Inner mystic mind: Noi BThe inner mystic va cac v To khac trong qua kh va hien tai.
mind of the bodhisattva, though externally he may Inner silent dialogue: S oi thoai tham lang
appears to be a sravaka (hearerThanh van) ben trongSee Inner dialogue.
Tam sau kn b mat ben trong cua Bo Tat, mac du Inner supporters: Noi hoSee Two protectors.
ben ngoai co dang ve cua Thanh Van. Inner tangle: Network of cravingNoi trien.
Inner nature form and function: Tanh Tng Inner-witness: Pratyak-sakshatkara or Antar-
DungTng dung cua noi tanh. sakshatkriya (skt)Inner assuranceSee Inner
Inner organs: Noi tangThere are five inner experience.
organs (viscera)Co nam bo phan ben trong c Inner world: World withinThe Gii Noi
theSee Five inner organs. TamFor the understanding of the world within,
Inner and outer brightnesses: Noi Ngoai science may not be of much help to us. Ultimate
Kiem MinhInner and outer both bright, the truth can not be found in science. To the scientist,
first four of the Pancavidya are outer and the knowledge is something that ties him more and
fifth innerNoi ngoai eu sang. Trong ngu more to this sentient existence. That knowledge,
minh th bon minh au la ngoai minh, minh th therefore, is not saving knowledge. To one who
nam la noi minh. **See Five sciences. views the world and all it holds in its proper
Inner and outer garments: Noi va ngoai y perspective, the primary concern of life is not
(quan ao trong va ngoai). mere speculation or vain voyaging into the
Inner problems: Nhng van e cua noi tam. imaginary regions of high fantasy, but the gaining
of true happiness and freedom from ill or
Inner protectors: Noi hoTham tam ben trong
unsatisfactoriness. To him, true knowledge
cua mnh, hoc va tu theo Phat phapThe inner,
depends on this question: Is this learning
oneself, by studying and following the lawSee
according to actuality? Can it be of use to us in the
Two protectors.
conquest of mental peace and tranquility, of real
Inner quiescence: Noi vo vi.
happiness? To understand the world within we
Inner ranks: Noi TranThe part of the altar need the guidance, the instruction of a competent
where the monks sitPhan trc ban th ni ch and genuine seer clarity of vision and depth of
Tang ngoi lam le. insight penetrate into the deepest recesses of life
Inner realizations: Pratyak-sakshatkara or and cognize the true nature that underlies all
antar-sakshatkriya (skt)Noi chngThc chng appearance. He, indeed, is the true philosopher,
noi tamSee Inner experience. true scientist who has grasped the meaning of
Inner self: OneselfOriginal mindBan tam. change in the fullest sense and has transmuted this
Inner (internal) sense-spheres: Ajjhattikani understanding into a realization of the deepest
ayatanani (p)According to the Sangiti Sutta in truths fathomable by man, the truths of the three
the Long Discourses of the Buddha, there are six signs or characteristics: Impermanence,
internal sense-spheresTheo Kinh Phung Tung Unsatisfactoriness, Non-self. No more can he be
trong Trng Bo Kinh, co sau noi xSee Six confused by the terrible or swept off his feet by
internal sense-spheres. the glamor of thing ephemeral. No more is it
Inner sanctuary: Hau ien trong chuaThe possible for him to have a clouded view of
hall in the back for worshipping the Patriarchs and phenomena; for he has transcended all capacity
the deceased. Usually, Vietnamese temples also for error through the perfect immunity which
worship most outstanding Zen masters, insight alone can givee co the co c s
Bodhidharma, and other Patriarchs in the past and hieu biet ve the gian ben trong, co le kien thc
present Vietnamese BuddhismHau ien pha khoa hoc se khong giup ch g c cho chung ta.
sau chanh ien ni th cac To va nhng ngi S that cung tot nay khong the nao tm thay c
qua vang. Thng th cac chua Viet Nam cung trong lanh vc khoa hoc. oi vi cac nha khoa

hoc th tri thc la ieu g o ngay cang troi chat
ho vao kiep sinh ton nay. Do vay tri thc o
khong phai la tri kien giai thoat. Ngc lai, oi
vi ngi nhn cuoc i va tat ca nhng g lien 1) Infinite meaning: Meaning of infinityNgha
quan en cuoc i nay ung theo thc chat cua
chung, moi quan tam chnh cua ho ve cuoc song
nay khong phai la suy dien mong lung hay chu du
vao nhng vung hoang ao cua tr tng tng vo
ch, ma lam sao e at en chan hanh phuc va
giai thoat khoi nhng kho au hay bat toai
nguyen. oi vi ho chan tri kien tuy thuoc vao
cau hoi s hoc nay co hp vi thc te hay
khong? No co hu ch cho chung ta trong cuoc
chinh phuc chan an lac va tnh lang noi tam hay
khong? No co at en chan hanh phuc hay
khong? e hieu c the gian ben trong nay
chung ta can phai co s hng dan, s ch dan cua
mot bac toan tri co ay u kha nang va chan that,
mot bac ma tr va minh cua ho a the nhap c
vao nhng phan sau kn nhat cua cuoc i va
nhan ra ban chat that s nam trong moi hien
tng. V ay phai ch thc la mot triet gia, mot
khoa hoc gia chan chnh co the nam bat tron ven
y ngha cua nhng oi thay vo thng va a bien
s hieu biet nay thanh s chng ac nhng s that
tham sau nhat ma con ngi khong the do c,
nhng s that cua tam tng (Tilakkhana): Vo
thng, kho va Vo Nga. Nhng khon kho cua
cuoc song khong con lam cho v ay boi roi hoac
nhng ieu phu du khong con lam cho v ay xuc
ong na. oi vi v ay, mot quan niem m ho ve
moi hien tng la ieu khong the co, v v ay a
vt qua moi kha nang co the gay ra lam loi nh
vao s vo nhiem hoan toan, s vo nhiem ma ch
co the phat sanh t tr tue noi quan
(Vipassananana).
Innocence (n): S vo toi.
Innocent (a): Vo toi.
Innocent mind in all: Original mind in all
Unadulterated mind in all, which is independant
of birth and deathBuddha-wisdomReal
knowledge free from illusionChan thc.
Innumerable (a): Asamkheya (skt)Vo
lngTang KyAn abbreviation
Asamkhya, means innumerableTen tat cua A
Tang Ky co ngha la vo so vo lng, khong the
em c.
2274
Innumerable births: Vo lng kiep.
Innumerable meanings: Infinite meaningVo
Lng Ngha.
ly vo lng vo so.
2) The meaning of all things: Tat ca cac phap.
Cac phap la vo lng, moi cai eu ay u y
ngha.
Innumerable number of sentient beings is
inconceivable: Chung sanh vo bien bat kha t
nghSee Five inconceivable things.
Innumerable reincarnations: Vo lng luan
hoi.
Innumerable Teachings: Vo lng phap mon.
Inquire: Hoi.
Inquire (v) after someones well-being: Tham
hoi ai ve i song.
Inquiring mind: Oc thch to mo
Inquiring spirit and great enlightenment:
Nghi Tnh Va ai Ngo.
1) According to Zen master D.T. Suzuki in the
Essays in Buddhism, Book II, Zen master
Kao-Feng-Yuan-Miao talked about the koans
as follows: The koan I ordinarily give to my
pupils is All things return to One; where does
the One return? I make them search after
this. To search after it means to awaken a
great inquiring spirit for the ultimate meaning
of the koan. The multitudiness of things is
reducible to the One, but where does the One
finally return? I say to them: Make this
inquiry with all the strength that lies in your
personality, giving yourself no time to relax
in this effort. In whatever physical position
you are, and in whatever business you are
employed, never pass your time idly. Where
does the One finally return? Try to get a
definite answer to this query. Do not give
yourself up to a state of doing nothing; do not
exercise your fantastic imagination, but try to
bring about a state of identification by
pressing your spirit of inquiry forward,
for steadily and uninterruptedly. You will be then
like a person who is critically ill, having no
appetite for what you eat or drink. Again you
will be like an idiot, with no knowledge of
what is what. When your searching spirit
 2275

comes to this stage, the time has come for on with your inquiry, as if you had come to
your mental flower to burst out.Theo the very fountain of a stream and were
Thien s D.T. Suzuki trong Thien Luan, Tap blocked by the mountains all around. This is
II, Cao Phong la ngi chu trng tu tap cong the time when the tree together with the
an nh vay: Cong an toi thng at cho cac entwining wistaria breaks down, that is, when
mon nhan la van phap qui Nhat, Nhat qui ha the distinction of subject and object is utterly
x? Toi khuyen ho hay tham cu cau nay. obliterated, when the inquiring and the
Tham cu cau ay tc la anh thc mot moi inquired are fused into one perfect identity.
nghi tnh ln oi vi y ngha cu canh cua Awakening from this identification, there
cong an. Van phap thien sai van biet c takes place a great enlightenment that brings
qui ve Mot, nhng roi Mot tr ve au? Toi peace to all your inquiries and searchings
bao ho, hay em het sc manh bnh sinh ma Thien S Co Am Tnh Cam, vao khoang cuoi
eo moi moi nghi tnh nay, ng luc nao xao the ky th 15, a noi ro ve nghi tnh va ai
lang. Du i, ng, nam, ngoi, hay lam cac ngo nh sau: Cong phu co the c thc
cong viec, ng e thi gi luong troi qua. hanh tot ep nhat la ni khong co tieng
Roi ra cai Mot tr ve au? Hay co ma i tm ong va tap loan: hay dt bo tat ca nhng
mot cau tra li chnh xac cho cau hoi nay. ieu kien quay nhieu, hay dng lai suy t va
ng buong troi mnh trong cai vo s; ng ngh tng, e het tam ch vao viec tien hanh
luyen tap tng tng phieu du, ma hay co cong an, ng bao gi buong tha no ra khoi
thc hien cho c cai trang thai toan nhat trung tam cua thc, du khi i, ng, nam
vien man bang cach ay nghi tnh lt ti, hay ngoi. ng bao gi quan tam en viec
ben b va khong h. Roi cac ngi se thay mnh ang trong canh ngo nao, du khi va
mnh nh mot ke bnh ngat, chang con muon long hay trai y, ma luon luon hay co gi lay
an uong g na. Lai nh mot thang kh, cong an trong long, phan quang t chieu, va
khong hieu cai g ra cai g het. Khi cong phu t hoi ai la ke ang theo uoi cong an chang
en ay, gi la luc tam hoa cua cac ngi biet met the, va t hoi nh vay khong ngt.
bng n. C tien hanh nh the, het sc la hang hai,
2) Zen master Ku-Yin-Ching-Chin, late in the nghi chnh ke ang nghi, chac chan se en luc
fifteenth century, has this saying regarding khong con nghi vao au c na, tuong nh
the inquiring spirit and great enlightenment: cac ngi a i en chnh tan nguon cua
Searching and contriving (kung-fu) may best dong suoi va thay mnh ang b nhng ngon
be practised where noise and confusion do nui vay ham chung quanh. ay la luc goc cay
not reach; cut yourself off from all disturbing cung san bm chang cht gay o, tc la khi s
conditions; put a stop to speculation and phan biet chu khach hoan toan b xao tron,
imagination; and apply yourself khi ke b nghi va cai b nghi hoa hp thanh
wholeheartedly to the task of holding on to mot khoi duy nhat. Mot khi thc tnh t s
your koan, never letting it go off the center of hp nhat nay, th cai ngo ln se hien en.
consciousness, whether you are sitting or 3) Most Venerable Tien-Chi-Shuis advice to
lying, walking or standing still. Never mind in students of Zen as follows: Have your mind
what condition you are placed, whether thoroughly washed off of all cunning and
pleasing or disagreeable, but try all the time crookedness, sever yourselves from greed
to keep the koan in mind, and reflect within and anger which rise from egotism, and let no
yourself who it is that is pursuing the koan so dualistic thoughts disturb you any longer that
untiringly and asking you this question so your consciousness is wiped perfectly clean.
unremittingly. As you thus go on, intensely in When this purgation is effected, hold up your
earnest, inquiring after the inquirer himself, koan before the mind All things are
the time will most assuredly come to you resolvable into the One, and when is this One
when it is absolutely impossible for you to go resolved? Where is it really ultimately
 2276

resolved? Inquire into this problem from cho tam thc c lau chui sach se. Khi a
beginning to end, several as so many queries, thanh loc c nh vay roi, hay e khi cong
or undividedly as one piece of thought, or an trc tam Van phap qui Nhat, Nhat qui
simply inquire into the whereabouts of the ha x? Hay nghien ngam van e nay t thuy
One. In any event, let the whole string of ch chung, hoac bang nhieu nghi van, hoac
questions be distinctly impressed upon your n oc mot suy ngh, hoac ch nghien ngam
consciousness so as to make in the exclusive cai Mot ni au. Bat c bang cach nao, c
object of attention. If you allow any idle e cho het thay au moi cua cac cau hoi ghi
thought to enter into the one solid am tren y thc cua cac ngi, khien cho no
uninterruptible chain of inquiries, the tr thanh cai oc nhat la cai ch chu tam.
outcome will ruin the whole exercise. When Neu cac ngi e phan biet ly luan xen vao
you have no koan to be held before your chuoi day lien tuc ben b cua nhng nghi tnh,
minds, there will be no occasion for you to ket qua se lam sup o het ca cong trnh tu
realize a state of enlightenment. To seek tap. Mot khi cac ngi chang c cong an
enlightenment without a koan is like boiling trc tam, chang co c duyen nao e chng
sands which will never yield nourishing rice. ngo het. Luc o s tu tap thien quan cua cac
The first essential thing is to awaken a great ngi chang khac khac nao nau cat ma muon
spirit of inquiry and strive to see where the thanh cm. Cai cot yeu bac nhat la khi day
One finally resolves itself. When this spirit is cai ai nghi va gang thay cho c cai Mot
kept constantly alive so that no chance is qui ve au. Luc nghi tnh c gi linh hoat
given to languor or heaviness or otioseness to lien tuc, khien cho nhng giai ai, hon tram,
assert itself, the time will come to you tan loan khong con c hoi mong khi; khong
without your specially seeking it when the cau tm kiem rao riet, rot roi thi c cung se
mind attains a state of perfect concentration. en, ay la luc tam hoan toan nhap nh. The
That is to say, when you are sitting, you are la du i hay ng, du nam hay ngoi ma khong
not conscious of the fact; so with your phai e y han vao nhng viec ang lam ay,
walking or lying or standing, you are not all cung khong hay biet mnh ang au, ong
conscious of what you are doing; nor are you hay tay, nam hay bac; quen luon ca luc tnh;
aware of your whereabouts, east or west, ngay em nh nhau ca. Nhng ay ch la mi
south or north; you forget that you are in na ng cua ngo, ch cha phai la ngo
possession of the six senses; the day is like hoan toan. Cac ngi can phai no lc ky cung
the night, the vise-versa. But this is still va quyet liet e xuyen qua ay, mot trang
midway to enlightenment, and not thai sieu thoat ni o h khong se b ap v
enlightenment itself. You will have yet to thanh tng manh va van hu eu c qui ve
make another final and decided effort to cai bnh ang toan dien. ay lai nh mat tri
break through this, a state of ecsatcy, when lo dang khoi may mu, th cac phap the gian
the vacuity of space will be smashed to hay xuat the gian eu hien ra ro ret.
pieces and all things reduced to 4) In fact, we cant just hold up a koan before
perfectevenness. It is again like the sun the mind, we must make it occupy the very
revealing itself from behind the clouds, when center of attention by the sheer strength of an
things worldly and super-worldly present inquiring spirit. When a koan is cultivated
themselves in perfect objectivity.Hoa with such a spirit, according to Zen master
Thng Thien Ky Thuy a co li khuyen ve Ta-Hui, it is like a great consuming fire which
nghi tnh va ai ngo nh sau: Hay got sach burns up every insect of idle speculation that
tam khoi tat ca nhng khon ngoan la loc approaches it. Therefore, it is almost a
cua the gian, hay dt ra khoi mnh nhng common sense saying among Zen masters to
tham san do nga chap, va ng e nhng moi declare that , In the mastery of Zen the most
suy ngh nh bien (phan hai) quay pha, e important thing is to keep up a spirit of

inquiry; the stronger the spirit the greater will
be the enlightenment that follows; there is,
indeed, no enlightenment when there is no
spirit of inquiryThat vay, chung ta khong
e khi cong an hien tien, ma phai at no Xan hau nh song an dat suot i, nhng ta co the
vao trong tam bang tat ca sc manh cua nghi
tnh. Mot khi cong an c chi tr bi mot tinh long tin co ten la Tn Minh Tam. ay la mot trong
than nh the, th theo Thien S ai Hue, no
giong nh mot ngon la chay ln ot chay tat ang nhat vao s luan giai tong ch nha Thien.
ca nhng con sau hy luan ang xam ti. Va
cung chnh v vay ma tat ca cac Thien s eu
ong y rang Trong s tham Thien, ieu trong
yeu nhat la gi vng nghi tnh; nghi tnh cang
manh, ngo cang ln. Qua thc chang bao gi
co ngo neu khong co nghi.
Inquiry (v): Tm hieu.
Inquiry into the mode of a persons death:
Nghiem Sinh Nhan TrungTo judge whether he
will be eborn as a man, deva, and so on with the
other possible destinies such as hells, hungry
ghosts, animalsXem xet coi mot ngi sau khi
chet se tai sanh vao canh gii nhan, Thien, hay
a nguc, nga quy, suc sanhSee Six places in
the body that represent the six paths of rebirth.
Inquisitive mind: Tnh to mo.
Insalubrious climate: Unhealthy climate
Rng thieng nc oc.
Insane people: Nhng ke mat tr nen khong the
chu tam niem Phat cThose who are insane
and cannot focus the Mind on invoking the
Buddhas name. This is one of the ten types of
people who cannot recite the Buddhas name at
near-death timeay la mot trong mi loai
ngi khong the niem Phat c luc lam chung
See Ten types of people who cannot recite the
Buddhas name at near-death time.
Insane regain their sanity: Ke ien cuong
c tnhSee Ten kinds of Buddha-work in all
worlds in all times of the Buddhas (B) (7).
Insatiable (a): Bat tri yem tuc (khong biet chan).
Inscribe something on something: Write
something on somethingKhac cai g o vai vat
g.
Inscribed on the believing mind: Hsin-Hsin-
MingTn Minh TamAccording to Zen master
D.T. Suzuki in the Essays in Zen Buddhism, Book
I, the third patriarch lived most of his life as a
2277
hermit (obscure), his thought is gleaned from a
metrical composition known as Hsin-Hsin-Ming or
Inscribed on the Believing MindTheo Thien
s D.T. Suzuki trong Thien Luan, Tap I, To Tang
nhn ra t tng cua To qua mot thi pham luan ve
nhng but tch cua cac Thien s gop phan xng
The Perfect Way knows no dificulties
Except that it refuses to make preference:
Only when freed from hate and love,
It reveals itself fully and without disguise.
ao ln chang g kho,
cot ng chon la thoi.
Qu ho khong thng ghet,
t nhien ngi sang.
(Ch ao vo nan, duy hiem gian trach.
an mac tang ai, ong nhien minh bach).
A tenth of an inchs difference,
And heaven and earth are set apart:
If you want to see it manifest,
Take no thought either for or against it.
Sai lac na ng t,
at tri lien phan cach.
Ch ngh chuyen ngc xuoi,
th hien lien trc mat
(Hao li hu sai, Thien a huyen cach.
Duc ac hien tien, Mac ton thuan nghch).
To set up what you like
against what you dislike.
This is the disease of the mind:
When the deep meaning of the Way
Is not understood.
Peace of mind is disturbed
and nothing is gained.
em thuan nghch choi nhau,
o chnh la tam bnh.
Chang nam c moi huyen,
Hoai cong lo niem tnh.
(Vi thuan nghch tng tranh, th vi tam bnh
Bat thc huyen ch, o lao niem tnh).
The Way is perfect like unto vast space,
With nothing wanting, nothing superfluous:

It is indeed due to making choice
That its suchness is lost sight of.
Tron ay t thai h,
Khong thieu cung khong d.
Bi mai lo gi bo,
Nen chang c nh nh.
(Vien ong thai h, vo khiem vo d
Lng do thu xa, s d bat nh).
Pursue not the outer entanglements,
Dwell not in the inner void;
When the mind rests serene
In the oneness of things,
The dualism vanishes by itself.
Ngoai ch uoi duyen tran,
Trong ng gh khong nhan.
C mot mc bnh tam,
Th t nhien dt tan.
(Mac truc hu duyen, vat tru khong nhan
Nht chung bnh hoai, dan nhien t tan). cease to cherish opinions.
Ngan ong ma cau tnh,
Het ngan lai ong them.
Cang tre hai ben,
Tha ro au la moi.
(Ch ong qui ch, ch canh di ong
Duy tre lng bien, minh tri nht chung).
And when oneness is not thoroughly understood,
In two ways loss is sustained.
The denial of reality may lead to its absolute
negation,
While the upholding of the void may result in
contradicting itself.
au moi chang ro thong
Hai au luong uong cong.
uoi co lien mat co
Theo khong lai phu khong. The two exists because of the one, but hold not
(Nht chung bat thong, lng x that cong
Khien hu mot hu, tong khong boi khong).
Wordiness and intellection
The more with them the further astray we go
away; therefore, with wordiness and intellection,
there is no place where we cannot pass freely.
Noi nhieu them lo quan,
Loanh quanh mai chang xong.
Dt li dt lo quan,
2278
au au chang suot thong.
(a ngon a l, chuyen bat tng ng
Tuyet ngon tuyet l, vo x bat thong).
When we return to the root, we gain the
meaning. When we pursue the external objects,
we lose the reason. The moment we are
enlightened within; we go beyond the voidness of
a world confronting us.
Tr ve nguon nam moi
Doi theo ngon mat tong
Phut giay soi ngc lai
Trc mat vt canh khong.
(Qui can ac ch, tuy chieu that tong
Tu du phan chieu, thang khc tien khong).
Transformations going on in an empty world
which confronts us. Appear real all because of
ignorance: Try not to seek after the true, only
Canh khong tro thien dien
Thay eu do vong kien
C g phai cau chn
Ch can dt s kien
(Tien khong chuyen bien, giai do vong kien
Bat dung cau chn, duy tu tc kien).
Tarry not with dualism, carefully avoid pursuing
it; as soon as you have right or wrong, confusion
ensues, the mind is lost.
Hai ben ng ghe mat
Can than ch uoi tam
Phai trai va vng mac
La nghien ot mat tam.
(Nh kien bat tru, than vat truy tam
Tai hu th phi, phan nhien that tam).
even to this one; when the one mind is not
disturbed, the ten thousand things offer no
offence.
Hai do mot ma co
Mot roi cung buong bo
Mot tam v chang sanh
Muon phap toi g o.
(Nh do nht hu, nht diec mac thu
Nht tam bat sinh, van phap vo cu).
 2279

When no offence is offered by them, they are as if Let go loose, and things are as they may be,
not existing; when the mind is not disturbed, it is While the essence neither departs nor abides.
as if there is no mind. The subject is quieted as Chap gi la nghieng lech
the object ceases, the object ceases as the subject Dan tam vao neo ta
is quieted. C t nhien buong het
Khong toi th khong phap Bon the chang qua lai.
Chang sanh th chang tam (Chap chi that o, tam nhap ta lo
Tam theo canh ma bat Phong chi t nhien, the vo kh tru).
Canh theo tam ma chm.
(Vo cu vo phap, bat sanh bat tam Obey the nature of things,
Nang tuy canh diet, canh truc nang tram). and you are in concord with the Way.
Calm and easy and free from annoyance;
The object is an object for the subject, the subject But when your thoughts are tied,
is a subject for an object: Know that the relativity you turn away from the truth.
of the two; rests ultimately on the oneness of the They grow heavier and duller
void. and are not at all sound.
Tam la tam cua canh Thuan tanh la hiep ao
Canh la canh cua tam Tieu dao dt phien nao
V biet hai ang dt Cang ngh cang troi them
Rot cung ch mot khong. Le ao chm me mai.
(Canh do nang canh, nang do canh nang (Nhiem tanh hiep ao, tieu dao tuyet nao
Duc tri lng oan, nguyen th nht khong). He niem quai chn, tram hon bat hao).

In the oneness of the void the two are one,
And each of the two contains in itself all the ten
thousand things: When no discrimination is made
between this and that, how can one-sided and
prejudiced view arise?
Mot khong, hai ma mot
Bao gom het muon sai
Chang thay trong thay uc
Lay g ma lech sai.
(Nht khong ong lng, te ham van tng (Bat hao lao than, ha dung s than
Bat kien tinh tho, ninh hu thien ang).
When they are not sound, the soul is troubled;
What is the use of being partial and one-sided
then? If you want to walk the course of the One
Vehicle, be not prejudiced against the six sense-
objects.
Me ao nhoc tinh than
Tnh g viec s than
Muon thang ng nht thang
ng chan ghet sau tran.
Duc thu nht thang, vat o luc tran).

The Great Way is calm and large-minded,
Nothing is easy, nothing is hard:
Small views are irresolute,
The more in haste the tardier they go.
ao ln the khoan dung
Khong de ma khong kho
Ke tieu kien lng khng
Gap theo va cham bo.
(ai ao the khoan, vo d vo nan
Tieu kien ho nghi, chuyen cap chuyen tr).
When you are not prejudiced against the six
sense-objects, you in turn identify yourself with
enlightenment; the wise are non-active, while the
ignorant bind themselves up;
Sau tran co xau chi
Van chung ve giac ay
Bac tr gi vo vi
Ngi ngu t buoc lay.
(Luc tran bat ac, hoan ong chanh giac
Tr gia vo vi, ngu nhn t phc).

Clinging never keeps itself within bounds, While the Dharma itself there is no individuation,
It is sure to go in the wrong way: they ignorantly attach themselves to particular
 2280

objects. It is their own minds that create illusions. Can quan chung nh vay
It is not the greatest of self-contradictions? Muon phap ve t nhien.
Phap phap chang khac phap (Nht nh the huyen, ngot nh vong duyen
Do ai trc sanh lam Van phap te quan, qui phuc t nhien).
Ha chang la quay lam
Sai tam i bat tam. Forget the wherefore of things, and we attain to a
(Phap vo d phap, vong t ai trc state beyond analogy: Movement stopped is no
Tng tam dung tam, khi phi ai thac). movement, and rest set in motion is not rest.
When dualism does no more obtain, even oneness
Ignorance begets the dualism of rest and unrest, itself remains not as such.
the enlightened have no likes and dislikes: All ng hoi v sao ca
forms of dualism are ignorantly contrived by the Th het chuyen sai ngoa
mind itself. Ngan ong cha la tnh
Me sanh ong sanh yen Cai hai a chang c
Ngo het xau het tot Cai mot lay chi ma.
Het thay viec hai ben (Dan ky s d, bat kha phng ty
eu do vong cham chc. Ch ong vo ong, ong ch vo ch
(Me sanh tnh loan, ngo vo hao ac Lng ky bat thanh, nht ha hu nh).
Het thay nh bien, vong t cham chc).
The ultimate end of things where they cannot go
They are like unto visions and flowers in the air: any further, is not bound in harmony with the Way
Why should we trouble ourselves to take hold of is the principle of identity in which we find all
them? Gain and loss, right and wrong, away with doings in a quiescent state;
them once for all! Rot rao en cung cc
M mong hao khong hoa Chang con may qui tac
Kheo nhoc long uoi bat Bnh ang hiep ao tam
Chuyen thua c th phi Im bat niem tao tac.
Mot lan buong bo quach. (Cu canh cung cc, bat ton qu tac
(Mong huyen khong hoa, ha lao ba troc Khe tam bnh ang, s tac cau tc).
ac that th phi, nht thi phong khc).
(Irresolutions are completely done away with, and
If an eye never falls asleep, all dreams will by the right faith is restored to its native straightness;
themselves cease: If the mind retains its oneness, nothing is retained now, nothing is to be
the ten thousand things are of one suchness. memorized. All is void, lucid, and self-
Mat v khong me ngu illuminating, There is no stain, no exertion, no
Mong mong eu t tr wasting of energy.
Tam tam v chang khac Niem nghi hoac lang dt
Th muon phap nht nh. Long tin hoa le trc
(Nhan nhc bat thuy, ch mong t tr May bui cung chang lu
Tam nhc bat d, van phap nht nh). Lay g ma ky c
Bon the von h minh
When the deep mystery of one suchness is T nhien nao nhoc sc.
fathomed, all of a sudden we forget the external
entanglements: When the ten thousand things are This is where thinking never attains, this is where
viewed in their oneness, we return to the origin the imagination fails to measure. In the higher
and remain what we are. realm of True Suchness, there is neither other
Nht nh von the huyen nor self.
Ban bat khong may duyen Tr nao suy lng c
 2281

Thc nao can nhac ra Cai khong la cai co

Canh chn nh phap gii V cha c vay chang
Khong ngi cung khong ta. Quyet ng nen nan na.
(Phi t lng x, thc tnh nan trac (Hu tc th vo, vo tc th hu
Chn nh phap gii, vo tha vo t). Nhc bat nh th, tat bat tu thu).

When a direct identification is asked for, we can One in all, all in one. If only this is realized, no
only say not two. In being not two all is the more worry about your not being perfect!
same, all that is comprehended in it: The wise in Mot tc la tat ca
the ten quarters, they all enter into this absolute Tat ca tc la mot
faith. Qu ho c vay thoi
Can nht hay tng ng Lo g chang xong tat.
Cung le ao bat nh (Nht tc nht thiet, nht thiet tc nht
Bat nh th hoa ong an nang nh th, ha l bat tat).
Khong g chang bao dong
Mi phng hang tr gia The believing mind is not divided, and undivided
eu chung nhap mot tong. is the believing mind. This is where words fail, for
(Yeu cap tng ng, duy ngon bat d it is not of the past, future, or present.
Bat nh giai ong, vo bat bao dong Tn tam chang phai hai
Thap phng tr gia, giai nhap th tong). Chang phai hai tn tam
Li noi lam ao dt
This absolute faith is beyond quickening time and Chang kim co v lai.
extension space. One instant is ten thousand (Tn tam bat nh, bat nh tn tam
years; no matter how things are conditioned, Ngon ng ao oan, phi co lai kim).
whether with to be or not to be. It is manifest Inscription (n): Cau viet.
everywhere before you. Insects may attain Buddhahood: Con Trung
Tong nay von t tai Tac PhatAccoding to the Maha-Prajna-Paramita
Khoanh khac la van nien Sastra, even insects may attain Buddhahood
Dau co khong khong co Theo ai Tr o Luan, ngay ca con trung cung co
Mi phng trc mat lien. the lam Phat c.
(Tong phi xuc dien, nht niem van nien
Insei (jap): Vien Chnh (trong chua Nhat Ban).
Vo tai bat tai, thap phng muc tien).
Insecured: Bap benhUncertainUnstable.
The infinitely small is as large as large can be, Insensate (a): Vo tri giac.
when external conditions are forgotten; the Insentient becomes Buddha: Phi Tnh Thanh
infinitely large is as small as small can be, when PhatA tenet of the Complete Teaching, i.e. the
objective limits are put out of sight. doctrine of pan-BuddhaHoc thuyet cua Vien
Cc nho la cc ln Giao lap ra cai ngha cac loai co cay eu tr
ong nhau bat canh duyen thanh Phat (Vien Giao cho rang Phat tnh trung
Cc ln la cc nho ao co khap phap gii bat ke hu tnh hay phi
ong nhau chang gii bien. tnh, nhng do me muoi ma thay hai phap phan
(Cc tieu ong ai, vong tuyet canh gii biet, nhng sac tam ch la mot ai giac).
Cc ai ong tieu, bat kien bien bieu). Inseparability (n): Bat kha phanKhong the
tach riInseparable (a).
What is is the same with what is not, what is not is Inshu (jap): Dharma master Yin-Tsung, a famous
the same with what is: Where this state of things Chinese Zen master who asked Hui Neng to
fails to obtain, be sure not to tarry. preach to help enlighten himPhap s An Tong,
Cai co la cai khong mot thien s Trung Hoa noi tieng, ngi a thnh

cau To Hue Nang thuyet phap cho mnh c
giac ngo.
Insignia (n): Huy hieu.
Insight (n): Prajna (skt)WisdomNoi tam
Noi quanMinh kienTr minhTue tr.
(A) Duy thcThere are five kinds of wisdom or
insight or idealistic representation in the
sutras and sastras (the first four are objective
and the fifth is subjective)Co nam loai Duy
ThcSee Five kinds of wisdom or insight or
idealistic.
(B) According to the Flower Adornment Sutra,
Chapter 38, there are ten kinds of insight of
Great Enlightening BeingsTheo Kinh Hoa
Nghiem, Pham 38, ch ai Bo tat co mi
th MinhSee Wisdom, Prajna, and Ten
kinds of insight of Great Enlightening Beings.
Insight arises: Tue giac sanh khi.
Insight into the ending of the stream of
transmigration: Asravaksaya-jnana (skt)Lau
Tan Thong hay kha nang cham dt luan hoi sanh
tSee Six miraculous or transcendental
powers.
Insight in the fruits or results of
Buddhahood: Wisdom in the fruits or results of
BuddhahoodQua Duy thc hay noi ve dieu
canh gii cua Phat quaSee Five kinds of
almsgiving.
Insight into immediate presentations:
Meditation on immediate presentationsHien
quan.
Insight in interpretation: Wisdom in
interpretationGiao Duy thc hay giai thch ve
Duy ThcSee Five kinds of almsgiving.
Insight into the mortal conditions of self
and others in previous lives: Tuc mang
minhThe knowledge of the arhat of his own and
other previous transmigrationsTue giac nhn
thay nhng ieu kien sanh t trong tien kiep cua
mnh va cua ngi (biet c cac i trc). Tue To hold firmlyChap TrTo hold firmly or to
giac cua mot v A La HanSee Three insights.
Insight meditation: Samatha-VipasyanaMinh
sat tue.
Insight in meditation and practice: Wisdom
in meditation and practiceHanh Duy thc hay
2282
noi ro quan phap cua Duy ThcSee Five kinds
of almsgiving.
Insight into the Non-Arising of Dharmas:
Tolerance of Non-birthVo sanh phap nhan
See Tolerance of non-birth.
Insight into the Non-Origination of
Dharmas: Toerance of Non-birthVo sanh phap
nhanSee tolerance of non-birth.
Insight in objective conditions: Wisdom in
objective conditionsCanh Duy thc hay can c
vao canh ma thuyet ve Duy ThcSee Five
kinds of almsgiving.
Insight of the Path: Ditthi-magga (p)Dristi-
marga (skt)Kien ao.
Insight into present mortal sufferings so as
to overcome all passions or temptations:
Nirvana insightLau tan minhoan tr tat ca
cac lau hoac (nhng duc vong va quyen ru)See
Three insights.
Insight in principles: Wisdom in principlesLy
Duy thc hay luan ve thanh tu ao ly Duy
ThcSee Five kinds of almsgiving.
Insight into reality: Meditation on reality
Thc tng quan hay tr tue quan (quan sat chan
ly).
Insight into all seeds: Buddha-knowledge
OmniscienceChung giac.
Insight into truth: Eye attained through the
cultivation of Buddha-truthKeen vision of right
dharmasao nhan.
Insight into wisdom: Views of wisdomWise-
viewsTue kien.
Insignificant (a): Vo ngha.
Insincere (a): Gia doiDeceitfulFalse.
Insincerity: S khong thanh that (Hoa ngon xao
ng)Sweet words and clever expressions.
Insist (v): oi hoiKhan khoan.
Insist firmly on anything: Lagna-graha (skt)
insist firmly on anythingGi vao hay nam vao
khong lay chuyen.
Insist stubbornly: Nang nang.
Insignificance (n): Vo ngha.

Inspect all the buildings of a monastery:
Tuan lieu (v s trc trong coi viec canh tuan tat
ca hau lieu cua ch Tang).
Inspiration (n): Nguon cam hngS gi cam.
Inspire (v): Gi nguon cam hngKhai sang
To found.
Inspire to progress: To move to zealCam tan
(gi nguon cam hng cho tien bo).
Instance (n): Sat NaKsana (skt)An instance
as a measure of timeMot khoanh khac c
xem nh mot n v o lng thi gian.
1) The shortest period or measure of time, a
moment, an instant; in contrast with kalpa, the
longest period of time: Khoanh khac cua mot
khoang thi gian rat ngan, oi lai vi kiep la
mot khoang thi gian dai.
2) Sixty-five (some says 60) ksanas are said to
pass the clicking of the fingers: 65 (co cho noi
60) sat na tng ng vi mot cai khay
mong tay.
3) 90 ksanas are equal to a thought: 90 sat na
c coi nh mot niem.
4) A ksana is equal to one seventy-fifth of a
second, or 4,500 ksanas are equal to a minute:
Mot sat na tng ng vi mot phan bay
mi lam giay, hay 4.500 sat na tng ng
vi mot phut.
Instance of life: Khoanh khac cua s songSee
Momentariness of existence.
Instantaneous Doctrine: on giao.
Instantaneous enlightenment: on ngoThe
doctrine of sudden enlighenment (instantly to
apprehend, or attain to Buddha-enlightenment)
associated with the Southern school of Zen in
China, in contrast with the Northern school of
gradual enlightenment, or Hinayana or other
methods of gradual attainment. This school was
founded by the sixth patriarch Hui-Neng.
Immediate awakening or Immediate teaching or
practice for awakening for the advancedLy
thuyet giac ngo bat than do Thien Nam Tong chu
trng, ngc lai vi Thien Bac Tong hay phai
ai giac tuan t cua Tieu Tha. Trng phai nay nh, trong mot niem khap tat ca cho vao suot
do Luc to Hue Nang, to th sau cua dong Thien
trung Hoa chu xng. on ngo danh cho nhng
bac thng can thng tr.
2283
Instantaneous and gradual teachings: on
tiem giaoSee Sudden and gradual teachings.
Instantaneous knowledge of all ages in past,
present and future: Tr trong mot niem eu
biet tam the tat ca kiep soSee Ten kinds of path
of Great Enlightening Beings (10).
Instantaneous mind: Immediate mindTot Di
tam hay bat cht nay sinh tamSee Five
conditions of mind produced by objective
perception.
Instantaneous perfect enlightenment: on
on VienThe method of enlightenment of the
Hua-Yen, a term used by Cheng-Kuan, who left
the Lotus for the Hua-YenThuyet tc th giac
ngo cua tong Hoa Nghiem, t c Ngai Trng
Quan dung khi ngai bo tong Phap Hoa e qua
tong Hoa Nghiem.
Instantaneous view of anything anywhere in
the form realm: Divyacaksus (skt)Thien
Nhan ThongKha nang thay c tat ca moi th
trong sac gii. Kha nang thay cai ma mnh muon
thaySee Six miraculous or transcendental
powers.
Instantly apprehend: Attain to Buddha-
enlightenmenton ngo.
Instantly creative knowledge: Niem niem xuat
sanh tr (cua ch Phat)Theo Kinh Hoa Nghiem,
Pham 33, co mi th niem niem xuat sanh tr
cua ch PhatAccording to the Flower
Adornment Sutra, Chpater 33, there are ten kinds
of instantly creative knowledge of the Buddhas
See Ten kinds of instantly creative knowledge of
the Buddhas.
Instantly enter the immense Buddha-lands
in the ten directions, pervading all places:
Tat ca ch Phat hang tai chanh nh, trong mot
niem khap tat ca cho vao khap mi phng Phat
o quang aiSee Ten kinds of immeasurable
inconceivable Buddha-concentrations.
Instantly enter the past, present and future
in all places: Tat ca ch Phat hang tai chanh
tam theSee Ten kinds of immeasurable
inconceivable Buddha-concentrations.
Instantly knowing, by unhindered
knowledge, the action of the minds of all
 2284

sentient beings: trong mot niem, dung tr vo continue their post-graduate studies either in
ngai, biet tam hanh cua tat ca chung sanhSee Vietnam or abroad. Since 1988, many graduated
Ten kinds of unimpeded function relating to students from the Institute have continued their
knowledge. higher Buddhist studies in Taiwan and India
Instantly manifest innumerable various Vien Phat Hoc tai Sai Gon, Nam Viet Nam, danh
Buddha-bodies in all places: Tat ca ch Phat cho nhng sinh vien muon hoan tat chng trnh
bon nam Phat hoc. Trc nam 1975, sinh vien
hang tai chanh nh, trong mot niem khap tat ca
phan khoa Phat hoc tai vien ai hoc Van Hanh
cho hien khap vo lng Phat thanSee Ten kinds
khong bat buoc phai hoan tat phan Phat hoc bang
of immeasurable inconceivable Buddha-
Anh ng. Nam 1984 vien Cao Cap Phat Hoc c
concentrations.
thanh lap. Ben canh Phat hoc bang Viet ng, cac
Instigation (n): S xui giuc.
sinh vien phai hoc phan Phat hoc bang Anh ng
Instinct (n): Ban nang. na. T nam 1984 en nay, Hoa Thng Thch
Instinctive (a): Theo ban nangHaving the Minh Chau lam Vien trng, Hoa Thng Thch
nature of. Thien Sieu va Thng Toa Thch Giac Toan la
Intinctive cleaving (clinging) to the idea of hai Vien Pho. Cac sinh vien tong hoc en t cac
self or soul: Natural cleaving (clinging) to the trng phai khac nhau khap ni trong nc nh
idea of self or soulCau sinh nga chapNga trng phai Khat S Viet Nam, trng phai
chap bam sinh, luc mi sanh ra a coSee Two Nguyen Thuy, ai Tha, va Thien tong, van van.
reasons for clinging to the idea of self. Cac mon hoc ve giao ien bao gom Kinh, Luat va
Instinctive tendencies: Ban nang. Luan. Tai ay sinh vien cung c hoc cac mon
Instinctively: Theo ban nang. hoc ngoai i nh Van Hoa Viet Nam, Lch S
Viet Nam, Lch S Van Minh Viet Nam, Lch S
Institute of Advanced Buddhist Studies:
Van Hoc Viet Nam, Triet Hoc, Quan Tr Hoc, va
Vien Cao Cap Phat HocAn Institute of Buddhist
Ngon Ng Hoc, van van. Muc ch chnh cua vien
Studies in Saigon, South Vietnam, for students
la ao tao mot the he Tang Ni mi ay u kha
who wish to finish a four-year degree in Buddhist
nang. Sau khi tot nghiep chng trnh hoc tai vien
Studies. Before 1975, students at Van Hanh
sinh vien co the tiep tuc chng trnh hau ai hoc
University were not required to complete their
hoac tai Viet Nam hay hai ngoai. T nam 1988,
Buddhist studies in English. In 1984, Institute of
nhieu sinh vien tot nghiep cua vien a tiep tuc
Advanced Buddhist Studies was founded. Beside
chng trnh cao hoc Phat giao tai ai Loan va
studying Buddhism in Vietnamese, students were
An o.
required to complete their four-year course in
English too. Since 1984 Most Venerable Thich
Institute Curriculum Development: Vien
Phat Trien Chng Trnh Giang Day.
Minh Chau has been served as a Rector, Most
Venerable Thich Thien Sieu and Venerable Thich Institute for the Propagation of the
Giac Toan have been served as Vice Rectors. Dharma: Vien Hoa ao.
Students from all schools from all over Vietnam Institution (n): S kien lapSang lap.
such as the School of Vietnamese Sangha Bhiksu, Instruct (v): Pravacana (skt)To give
Theravada, Mahayana, and Zen schools, etc. The instructionTeachGiao tho (day do).
canonical subjects include the original tripitaka of Instruct and lead: Giao ao.
Sutras, Rules and Sastras. The Institute also 1) The way of instruction: Ch day va hng
provides other secular subjects such as danTo instruct and to lead.
Vietnamese Culture, History of Vietnam, History 2) The way of teaching: Ch day cho con ng
of Vietnam Civilization, History of Vietnamese tu hanhTo teach a way or religion.
Literature, Philosophy, Management, Languages, 3) A taught way contrasted with an intuitional
etc. The main purpose of the Institute is to train a way: Con ng c ch day khac vi con
new generation of well-qualified monks and nuns.
After graduating from the Institute students can

ng at c bang tue giacThe way of
teaching or to teach a way or religion.
Instruction: GiaoSee Eight dharmas, and
Eight essential things.
Instruction in the Buddhist principles: Hoa
PhapPhap mon hoa ao hay phng phap giao
hoaThe rules or methods laid down by the
Buddha for salvation. According to the Tien Tai
Sect, the Buddha utilized four methods to save
sentient beingsNhng nguyen tac hay phng
thc cu o do Phat at ra. Theo Tong Thien
Thai, e hoa o chung sanh, Phat Thch Ca dung
bon phng phap.
1) Preaching in accordance with the Tripitaka
Basket: TungNoi dung giang day can c
theo Tam Tang Kinh ien.
2) Interrelated preaching: ThongNoi dung
giang day thong suot vi cac trnh o, moi
ngi eu hieu c.
3) Differentiated preaching: BietNoi dung
giang ch thch hp vi trnh o cua mot so
ngi.
4) A complete, all-embracing preaching: Vien
Giao ly tron ay hoan thien, ch trc tiep vao
thc tai.
Instruction and conduct: Teaching and
practiceProgress of the teachingGiao hanh.
Instructions of a school: Commands of a sect
or schoolDirections of a sectGiao lenh.
Instructions in the sect or church: Within
instructionGiao noi.
Instructor: Acarya (skt)A xa leSpiritual
teacher (master, preceptor)Giao tho sY ch
sSee Acarya.
Instrumental (a): Phng tien.
Instrumentalism (n): Chu thuyet cho rang quan
niem la cong cu cho hanh ong.
Insubstantial (a): Vo ngaAnitta.
Insufficiency (n): S khong ay u.
Insufficient (a): Thieu thonNot enough.
Insufficient food: Thieu thc pham.
Insult (v): Mang nhiecTo affrontA Bhiksu or
Bhiksuni who insults other monks or nuns,
commits a Sangha Restoration OffenceV Ty
Kheo hay Ty Kheo Ni nao mang nhiec mot v Ty
2285
Kheo hay Ty Kheo Ni khac la pham toi Tang
Tan.
Insuperable desire: S mong muon khong g
hnSee Ten kinds of definitive mark of Great
Enlightening Beings (6).
Insuperable power of Buddha: Sc chang
khuynh ong cua Nh LaiSee Ten types of
characteristics of manifestation of a Buddha (8).
Insurance (n): Bao amwarranty
GuarranteeAssuranceSecurity.
Intact (a): Con nguyen ven.
Integral direction of karma: Tong Bao
NghiepSee General karma.
Integrated: Tong hp.
Integration (n): S dung hpHp nhat.
Integrative methods: Catvari-samgraha-vastuni
(skt)Bon phap e dan dat chung sanhFour
elements of popularityFour ways of leading
human beings to emancipation. Also called four
means of integration, four integrative methods,
four means of integration, four attractions, four
Dharmas of attraction, or four all-embracing
virtuesSee Four elements of popularity.
Integrity (n): S chnh trcLiem khietThanh
that.
Intellect (n): Mati (skt)Mind of
discriminationThere are two kinds of intellect:
keen intellect and dull intellectTr nang hay
kha nang tr tue. Co hai loai tr: li tr va ong
trSee Seventy-five dharmas of the Abhidharma
Kosa.
Intellection (n): Tr Tac ViIntellection is
knowledge that obstructs enlightenment in Zen
Tr tac vi la tr lam chng ngai cho s thanh tu
giac ngo trong nha Thien.
Intellectual (a): Tr Thc.
1) Knowledge: LearningAcquaintanceTr
thc.
2) Jnana and Vijnana (skt): Tr va ThcJnana
is non-attachment, whereas vijnana is
attached to an external world of particulars
Tr la s vo chap, con thc la b rang buoc
vao mot the gii ben ngoai cua cac ac thu.
Intellectual approach to reality: ng vao
thc tai bang tri thc.

Intellectual Bodhisattva: Pannadhika-
Bodhisatta (p)Tr Tue Bo TatA Bodhisattva
must cultivate the wisdom and practice all
paramitas for at least four asankheyas before he
can achieve Anuttara Samyak Sambodhi.
Intellectual Bodhisattvas are less devotional and
more energetic. One person is seldom, if ever,
possesses these three characteristics. Intellectual
Bodhisattvas concentrate more on
development of wisdom and on the practice of
meditation than on observation of external forms
of homage. They are always guided by reason and
accept nothing on blind belief. They make no self-
surrender, and are not slaves either to a book or to
an individual. They prefer lonely meditation. With
their silent but powerful thought of peace
radiating from their solitary retreat they render
moral help to suffering humanity. Intellectual
Bodhisattvas can attain Buddhahood within a short
period, Devotional Bodhisattvas take longer time,
and Energetic Bodhisattvas take longer stillV
Bo Tat phai tu tap tr tue va trai qua t nhat bon a
tang ky thc hanh cac ba la mat trc khi ngai co
the ac a nau a la tam mieu tam bo e. Tr Tue
Bo Tat t nghieng ve long tin ma nghieng ve no
lc phat trien tr tue hn. t khi nao mot ngi,
neu khong muon noi la khong bao gi at c ca
ba mat tr tue, tn tam va tinh tan. Tr Tue Bo Tat
ch tap trung tr tue va tang trng thien nh hn
la gi oai nghi va hnh thc ben ngoai. Tr Tue Bo
Tat luon hanh ong theo ly tr ch khong b dan
dat hoac no le bi long tin. Tr Tue Bo Tat thch
thien nh. Vi tam y tnh lang ma manh me toa
ra nang lc an lac khien ho co the chuyen hoa
chung sanh bt kho au hn. Tr Tue Bo Tat co
the at giac ngo trong thi gian ngan, bac Tn
Tam Bo Tat phai trai qua mot thi gian dai hn,
va bac Tinh Tan Bo Tat phai trai qua mot thi
gian con dai hn na e at en qua v Phat. ni tat ca cac phapSee Ten kinds of intellectual
Intellectual cultivation: Tr duc.
Intellectual discernment: Tr nang sau sac.
Intellectual education: Cultivation or culture
Tr Duc.
Intellectual explanation: Y GiaiS giai thch
cua y thc.
Intellectual faculty: Jnasaki (skt)Nang lc tr
nang.
2286
Intellectual functioning of consciousness:
Mana or Mano (p)Manas (skt)Y thc hay
Mat na thc (thc th bay, kha nang nhan thc va
phan biet cua tri giac).
Intellectual hindrances: Jneyavarana (skt)
Hindrance of knowledgeS tri chngSee
Two hindrances.
Intellectual power: Bien TaiSee Ten kinds of
the intellectual power of Great Enlightening Beings.
Intellectual power of freedom from the
darkness of doubt: Bien tai khong u toi nghi
hoac ni tat ca cac phapSee Ten kinds of
intellectual power of Great Enlightening Beings.
Intellectual power of gladdening all sentient
beings according to their mentalities: Bien
tai tuy theo cua tat ca chung sanh lam cho ho
hoan hySee Ten kinds of intellectual power of
Great Enlightening Beings.
Intellectual power of not arbitrarily
discriminating among things: Bien tai vo
phan biet ni tat ca cac phapSee Ten kinds of
intellectual power of Great Enlightening Beings.
Intellecual power of not being attached to
anything: Bien tai vo s trc ni tat ca cac
phapSee Ten kinds of intellectual power of
Great Enlightening Beings.
Intellectual power of not fabricating
anything: Bien tai vo s tac ni tat ca cac
phapSee Ten kinds of intellectual power of
Great Enlightening Beings.
Intellectual power of realizing emptiness:
Bien tai thau ro tanh khong ni tat ca cac phap
See Ten kinds of intellectual power of Great
Enlightening Beings.
Intellectual power of receiving support
from Buddha in all things: Bien tai Phat gia b
power of Great Enlightening Beings.
Intellectual power of skill in differentiation
of expressions of all truths: Bien tai van cu sai
biet thien xao ni tat ca cac phapSee Ten kinds
of intellectual power of Great Enlightening
Beings.
Intellectual power of spontaneous
awareness of all truth: Bien tai t giac ngo ni

tat ca cac phapSee Ten kinds of intellectual
power of Great Enlightening Beings.
Intellectual power of truthfully explaining
all things: Bien tai chn that ni tat ca cac
phapSee Ten kinds of intellectual power of
Great Enlightening Beings.
Intellectual pride: ai manai phap man
Arrogance through possession of the TruthKieu
ngao v nam c chan ly.
Intellectual temperament: Buddhicarita (p)
Bam tanh thien ve tri thcWisdomSee Six
kinds of temperament.
Intellectual virtue: Wisdom virtueTr c hay
Tanh cTr hue hay s thong biet ve Phat tanh
ma chung sanh san coSee Two kinds of virtue
(A).
Intellectual and virtue: Merit (potency) of
perfect knowledgeTr cTr va c.
Intellectualism: Chu ngha ly tr
Intellectualism, wherein the koan is forced to
yield up its logical contents. This is one of the ten
wrong ways into which the Yogin may fallDuy
Tr, ay no ep buoc cong an khoac nhng noi
dung luan ly. ay la mot trong mi lam lac ma
thien gia co the b ri vaoSee Ten wrong ways
into which Zen practitioners may fall.
Intellectuality: Ly trTr nang.
Intellectualization (n): S ly tr hoa.
Intellectuals (n): Intellectual peopleCac nha
tr thc.
Intelligences: Pratishthapika (skt)Giac
(biet)Kien Lap TrTrSee Two kinds of
wisdom (B).
(I) According to the Lankavatara SutraTheo
kinh Lang Gia:
1) Pratishthapika (skt)Kien Lap TrThis is
one of the two kinds of knowledge mentioned
in the Lankavatara Sutra. The intelligence
sets up all kinds of distinction over a world of
appearances, attaching the mind to them as
real. Thus it may establish rules of reasoning
whereby to give judgments to a world of
particulars. It is logical knowledge, it is what
regulates our ordinary life. But as soon as
something is established in order to prove it,
that is, as soon as a proposition is made, it
sets up something else at the same time and
2287
goes on to prove itself against that something
else. There is nothing absolute here. This
setting or establishing is elsewhere
designated as Samaropa. All where there are
none such in reality. Owing to these
propositions definitely held up as true,
opposite ones will surely rise and there will
take place a wrangling or controversy
between the opposing parties. The Buddha
advised Bodhisattvas to avoid these one-sided
views I order to atain a state of enlightenment
which is beyond the positive as well as
beyond the negative way of viewing the
worlday la mot trong hai loai tr c noi
en trong Kinh Lang Gia. Tc la cai tr kien
lap tat ca cac loai phan biet ve mot the gii
cua cac hnh tng, buoc cai tam vao cac
hnh tng ma cho chung la thc. Do o, tr
nay thiet lap nhng nguyen tac ly luan t o
ma a ra cac phan oan ve mot the gii cua
cac ac thu. No la mot cai tr ly luan, no la
cai ieu ong cuoc song hang ngay cua
chung ta. Nhng ngay khi mot cai g o c
xac lap e chng to no, tc la ngay khi mot
menh e c tao thanh, ong thi no lai
kien lap mot cai g khac na va tiep tuc t
chng to no trai vi cai g khac ay. ay
khong co g tuyet oi ca. S kien lap hay xac
lap nay c nh ngha mot cho khac la
kien lap. Ky that moi ni khong co cai g la
thc ca, do bi menh e nay c chap chat
lam thc ma nhng menh e oi lap chac
chan se sinh khi va ay se xay ra s tranh
cai hay bai bang gia cac phe oi nghch. V
the ma c Phat khuyen cac v Bo Tat phai
tranh cac bien kien nay e at ti mot trang
thai chng ngo vt khoi loi nhn xac nh
cung nh phu nh ve the gii:
2) There are four establishmentsCo bon loai
kien lap:
i) Characteristic marks: Lakshana (skt)Cac
tng ac thu.
ii) Definite views: Drista (skt)Cac kien giai.
iii) A cause: Hetu (skt)Nguyen nhan.
iv) A substance: Bhava (skt)Hu the.
(II) According to the Awakening of FaithTheo
Khi Tn Luan: There are four intelligences
or apprehensions mentioned in the
 2288

Awakening of Faith (Khi Tn Luan)Co Intelligentsia (n.pl): Giai cap tr thc.

bon th giac ngo theo ai Tha Khi Tn Intend to do something: Be inclined to do
Luan. somethingCo khuynh hng lam ieu g.
1) The original apprehension: Bon GiacT
Intense (a): Tran tre.
tanh thanh tnh tam cua het thay chung sanh
Intense happiness: Hanh phuc tran treSee
von d la vong niem va co c chieu minh.
Happiness.
2) Resembling to apprehension: Tng T
GiacGiac c tri kien va t hoac ma la Intense profound mind: Tham tam tang
c chung. thngAccording to the Flower Adornment
3) Partial apprehension: Tuy Phan GiacTng Sutra, Chapter 38, there are ten kinds of intense
phan oan vo minh, tng phan giac chan profound mind of Great Enlightening Beings.
giao. Enlightening Beings who abide by these can attain
4) Enlightened apprehension: Cu Canh Giac the supremely pure intense profound mind of all
a oan het can ban vo minh, chng c BuddhasTheo Kinh Hoa Nghiem, Pham 38, co
chan giac cu canh. mi Tham tam tang thng cua ch ai Bo Tat.
Ch Bo Tat an tru trong phap nay thi c tham
Intelligence of every being: Inherent
tam tang thng thanh tnh vo thng cua tat ca
enlightenmentPotential enlightenmentBon
ch PhatSee Ten kinds of mind outstanding like
giacSee Three kinds of enlightenments (B).
a mountain of Great Enlightening Beings.
Intelligence as the fundamental nature of
Intensity (n): Cng o.
the universe: Phap Gii The Tanh Tr
Intensive (a): Manh kch liet (thuoc ve cng
Vairocanas immeasurable cosmic energy and
o)Sau sac (ve thien quan).
wisdom interpenetrating all elements of the
universe, one of the five kinds of wisdom of the Intention (n): InclinationChu yKhuynh
Buddha used by the esoteric sectsThanh Tr hngY hngY nguyen.
sieu viet (vo cung vo tan) cua c ai Nhat Nh (Purposeful) intention: Co y.
Lai (tr thong minh nh la tanh chat can ban cua Intention to enter the Pure Land by
vu tru), mot trong nam tr cua ch Phat c dung thought: Y Niem Vang SanhIntention to enter
bi Mat giao. ** See Five kinds of knowledge. the Pure Land by remembrance or invocation of
Intelligence keen as a blade, able to AmitabhaY niem vang sanh bang tng nh
penetrate truth: Thong LiTr thong minh sac hay bang cach tung niem hong danh c Phat A
ben nh li dao, co the xuyen qua chan ly. Di a.
Intelligence of the living: Mind of the living Intentions of the mind and the heart are like
The living soulSinh linh. the horse and the ape: Tam vien y maVery
Intelligence without calm meditation: Foolish difficult to bring under control.
wisdomCuong hue. Intention to probe into the attainment of the
Intelligent (a): Of penetrative powersCan master: Tham BatIn Zen, there is a kind of
liThong minh. question that the questioner asked with the
Intelligent nature: Than minhSpiritual intention to probe into the attainment of the
nature. master. This kind of question must have been in
Intelligent spirit: Divine wisdomSoulThan vogue when Zen monasteries were every where
thc. established and the monks travelled from one
Intelligence or stupid: Thong minh hay ngu master to another. A monk asked Feng-Hsueh,
How is it that one who understand not, never
dot.
cherishes a doubt? Feng-Hsueh replied: When a
Intelligence whereby a proposition is set up:
tortoise walks on the ground, he can not help
Pratishthapikabuddhi (skt)Kien Lap Tr hay cai
leaving traces in the mud.Trong nha Thien, co
tr nh o mot menh e c thiet lap.
loai cau hoi c hoi vi y nh tham do s ac
 2289

cua thay. Loai cau hoi nay chac chan a thnh Unity is diversity. This is the principle of
hanh khi cac Thien vien c dng len khap ni interbeing and interpenetration of the
va cac nha s bai phong t thay nay sang thay Avatamsaka Sutra. Interbeing means This is
khac. Mot nha s hoi Phong Huyet: Ke ay khong that, That is this. Interpenetration means
hieu ma cha tng co chut nghi, the la lam sao? This is in that, and That is in this. When
S ap: Khi con linh qui treo len at bang, no we meditate deeply on interbeing and
khong the khong e lai dau vet ni at bun. interpenetration, we see that the idea of one
See Eighteen kinds of questions. and many is only a mental construct which
Intention to steal: Co tnh trom cap. we use to contain reality, much as we use a
Intentional (a): Co yIntentionally (Adv). bucket to hold water. Once we have escaped
the confinement of this construct, we a re like
Intentional action: Cetana (skt)Tac y (hanh
a train breaking free of its rails to fly freely in
ong tao tac cua y thc).
space. Just as when we realize that we are
Intentional karma: Karma-vipaka (skt)
standing on a spherical planet which is
Nghiep Co YIntentional karma, in contrast with
rotating around its axis and around the sun,
unintentional karma (karma-phala)Nghiep gay
our concepts of above and below disintegrate,
tao bi s co y, oi lai vi nghiep vo tnhSee
so when we realize the interdependent nature
Two kinds of karma (A).
of all things, we are freed from the idea of
Inter (v): An tangTo buryTo interment. one and many. The image of a Indras
Inter the bones or body of a monk in a Jeweled net is used in the Avatamsaka Sutra
stupa: Nhap thap (mai tang xng cot cua mot v to illustrate the infinite variety of interactions
Tang vao trong thap). and intersections of all things. The net is
Interaction (n): S tng tacHanh ong ho woven of an infinite variety of brilliant gems,
tng. each with countless facets. Each gem reflects
Interactive realm: Interdependent realmDiec in itself every other gem. In this vision, each
Hu Vi Diec Vo Vi Phap Gii hay S ly vo ngai gem contains all the other gemsTrung trung
phap gii (ca hu vi lan vo vi)See Five forms Duyen khi la ten goi cua mot loai thien nh
of dharmadhatu. ve s bieu hien cua moi hien tng theo
Interbeing Endlessly Interwoven: Trung trung ng loi tng quan tng duyen. Phep
thien nh nay co the giup hanh gia vt
Duyen khi.
thoat y niem ve mot va nhieu, hay mot va
1) Interbeing Endlessly Interwoven, name of a
tat ca. Ch co phep quan nay mi co the pha
kind of meditation on the manifestation of all
v nga kien v nga kien c thanh lap tren
phenomena as interdependent. This
thoi quen nhan thc ve s oi nghch cua mot
meditation can help free us from the concept
va nhieu. Khi chung ta ngh ve mot hat bui,
of unity and diversity, or one and all. This
mot bong hoa, hay mot con ngi, s suy ngh
meditation can dissolve the concept of me
cua chung ta khong the tach ri khoi y niem
because the concept of :self is built on the
ve n v, ve mot, va ve s tnh toan. Chung
opposition of unity and diversity. When we
ta thay co lan ranh gia mot va nhieu, gia
think of a speck of dust, a flower, or a human
mot va khong. Trong cuoc song hang ngay
being, our thinking cannot break loose from
chung ta can nhng th ay nh xe la can
the idea of unity, of one, of calculation. We
ng ray. Nhng neu chung ta quan chieu
see a line between one and many, between
c t tanh cua trung trung duyen khi cua
one and not one. In daily life we need this
hat bui, cua bong hoa hoac cua con ngi, th
just as a train needs a track. But if we truly
chung ta se thay cai mot va cai nhieu khong
realize the interdependent nature of the dust,
the ri nhau ma hien hu c, cai mot va
the flower, and the human being, we see that
cai nhieu i vao nhau khong tr ngai, cai mot
unity cannot exist without diversity. Unity and
tc la cai nhieu. o la y niem tng tc
diversity interpenetrate each other freely.
 2290

tng nhap cua giao ly Hoa Nghiem. Tng do s co mat cua tat ca cac iem tren dien
tc co ngha la cai nay la cai kia, cai kia la tch hnh cau cung nh trong long cau. Co rat
cai nay. Tng nhap th co ngha la cai nay nhieu iem, tuy vay neu thieu mot trong vo
trong cai kia, cai kia trong cai nay. Khi quan so iem o la khoi cau khong c thanh lap.
chieu sau sac tren tng tc tng nhap, Bay gi chung ta th tng tng noi lien
chung ta co the thay y niem ve mot va moi iem trong khoi cau vi tat ca cac iem
nhieu ch la mot trong nhng pham tru y khac trong khoi cau bang nhng ng day
thc ma chung ta dung e dung cha thc tai, tng tng. Trc tien noi iem A vi tat ca
cung nh khi chung ta dung mot cai xo e cac iem khac. Sau o noi iem B vi cac
cha nc. Khi chung ta thoat ra khoi pham iem khac, ke ca iem A, va lam nh vay
tru mot va nhieu th cung nh chiec xe la cho en khi tat ca cac iem eu c noi ket
thoat ra khoi ng ray e t do bay ln lai vi nhau. Nh vay la chung ta a tao ra
tren khong trung. Cung nh chung ta thay mang li vo cung chang cht vi cac iem.
c rang chung ta ang ng tren mot qua 3) The principle of the Interbeing and
at tron, ang t xoay quanh no va xoay xung interpenetration in the Avatamsaka Sutra
quanh mat tri, chung ta se thay y niem ve refuses to accept the concept of inner/outer,
tren va di ngay xa b pha v, nh thay big/small, one/many as real, it also refuses
c tanh tng tc tng nhap cua moi hien the concept of space as an absolute reality.
tng, chung ta thoat khoi y niem mot va With respect to time, the conceptual
nhieu. Hnh anh mang li cua vua tri e distinction between past, present, and future
Thch trong Kinh Hoa Nghiem gi y cho is also destroyed. The Avatamsaka Sutra says
chung ta ve trung trung duyen khi. Mang that past and future can be put into the
li nay c ket bi nhng hat ngoc phan present, present and past into future, present
chieu trong no tat ca nhng hat ngoc khac va and future into past, and finally all eternity
hnh anh cua no cung c phan chieu trong into on ksana, the shortest possible moment.
tat ca cac hat ngoc khac tren li. Nh vay, To summarize, time, like space, is stamped
tren phng dien hnh bong, mot hat ngoc with the seal of interdependence, and one
cha tat ca cac hat khac, va tat ca cac hat instant contains three times: past, present and
ngoc khac eu cha no. future. Not only does a speck of dust contain
2) To envision the interwoven nature of in itself, infinite space, it also contains
relationships, which illustrate the character of endless time; in one ksana we find both
interbeing and interpenetration, we can infinite time and endless spacePhep quan
picture a sphere which is composed of all the tng tc tng nhap cua giao ly Hoa
points on its surface and all the points within Nghiema bao ham s phu nhan y niem
its volume. There are extremely many points, khong gian nh mot thc tai tuyet oi, bi t
yet without each of them the sphere does not tng ay phu nhan luon cac y niem trong va
exist. Now let us imagine connecting each ngoai, ln va nho, mot va nhieu. Ve thi
point with all the other points. First we gian, phep quan tng tc tng nhap cua
connect point A to each of the other points. giao ly Hoa Nghiem lai pha bo luon y niem
Then we connect point B with each of the phan biet gia qua kh, hien tai va v lai, cho
others, including A, and so on until all the rang co the em qua kh va v lai at vao
points are connected. As you can see we have hien tai, em qua kh va hien tai at vao v
woven the points are connected . As you can lai, em hien tai va v lai at vao qua kh, va
see we have woven and extremely dense net em tat ca thi gian at vao mot niem, tc la
intertwining all the pointse co mot y mot khoanh khac rat nhan. Tom lai, thi gian
niem ve moi lien he chang cht tng trng cung c bieu hien tren nguyen tac tng
cho tnh cach tng tc tng nhap, chung ta tc tng nhap nh khong gian, va mot
co the phac hoa mot qua cau, c thanh lap khoanh khac cung cha ng c ca ba
 2291

i, ngha la toan the qua kh, tng lai va ham chung ta t bay lau nay. Khi chung ta
hien tai. Khong nhng mot hat bui cha ng noi, mot te bao cha ng tat ca cac te bao
trong chnh no mot khong gian vo cung ma khac, chung ta ng hieu lam la dung tch
no con cha ng ca thi gian vo tan; trong cua mot te bao co the bao ham c moi te
mot sat na khoanh khac chung ta co the tm bao, va moi te bao co the chui vao trong mot
thay ca thi gian vo tan va khong gian vo te bao, ma chung ta muon noi s co mat cua
cung. mot te bao chng minh c s co mat cua
4) According to the Avatamsaka Sutra, in the tat ca cac te bao khac, v chung khong the
Interdependence of all things or interbeing, hien hu oc lap va rieng le vi nhau c.
cause and effect are no longer perceived as Intercede (v): Can thiep.
linear, but as a net, not a two-dimensional Interconnected: Noi lien lien tiep.
one, but a system of countless nets
Intercontextual: Ho tng canh ngo.
interwoven in all directions in multi-
Interdepence of phenomenal and noumenal
dimensional space. Not only do the organs
contain in themselves the existence of all the realm: Ly s vo ngai phap giiSee Four
other organs, but each cell contains in itself dharma realms.
all the other cells. One is present in all and all Interdependence of all things: Trung trung
are present in each one. This is expressed Duyen khiSee Interbeing Endlessly
clearly in the Avatamsaka Sutra as One is Interwoven.
all, all is one. When we fully grasp this, we Interdependent (a): Phu thuoc lan nhau.
are freed from the pitfall of thinking of one Interdependent causes: Phan Duyen
and many, a habit that has held us trapped Something to lay hold of, a reality, cause, basis,
for so long. When we say, One cell contains similar to an old man relies on his cane (the mind
in itself all the other cells, do not likea monkey, the thought like a horse)Tam
misunderstand that there is some way that nng vn vao canh s ma khi len, giong nh
one cells capacity can be stretched to fit all ngi gia vn vao cay gay ma ng len (tam thay
the others inside of it. We mean that the oi luc the nay luc the khac, tuy theo s vat cua
presence of one call implies the presence of the gii ben ngoai, giong nh con vn chuyen
all the others , since they cannot exist cay, hay con nga vo cng). ** See Pratyaya.
independently, separate of the othersTheo Interdependent Origination: Pratitya-
Kinh Hoa Nghiem, trong trung trung duyen samutpada (skt)Ly Nhan DuyenDependent
khi (s nng ta vao nhau trung trung lp OriginationA commonly accepted term for
lp e co mat), nhan qua khong nam theo Twelve NidanasInterdependent origination
chieu dai (trong o mot nhan a en mot Dependent causationConditioned co-arising or
qua) ma the hien chang cht; khong phai la co-productionAll things in the phenomenal
mot mang li hai chieu nh mot mang nhen world are brought into being by the combination
ma la nhieu mang li giao nhau trong mot of various cause and conditions (Twelve links of
khong gian nhieu chieu. Khong nhng mot bo Dependent Origination), they are relative and
phan cua c the cha trong no s hien hu without substantially or self-entity. The Buddha
cua tat ca cac bo phan khac cua c the, ma always expressed that his experience of
moi te bao trong c the cung cha ng s co enlightenment in one of two ways: either in terms
mat cua toan the cac te bao trong c the. Mot of having understood the Four Noble Truths, or in
co mat trong tat ca va tat ca co mat trong terms of having understood interindependent
mot. ieu nay c dien ta mot cach ro rang origination. Conversely, He often said that, in
trong Kinh Hoa Nghiem Mot la tat ca, tat ca order to attain enlightenment, one has to
la mot. Mot khi chung ta nam vng c understand the meaning of these truthsay la
nguyen ly mot va tat ca, tc la chung ta danh t dung cho Thap Nh Nhan Duyen. Moi vat
thoat khoi cai bay suy tng sai lam a giam trong the gii hien tng, duyen khi duyen sanh,
 2292

la s phoi hp cua nhng nguyen nhan va ieu 2) Thuoc ve trung gianNgi trung gian hoa
kien khac nhau (bi Thap Nh nhan duyen). giai.
Chung hien hu tng oi va khong co thc the. Intermediate capacity: Middle capacity
c Phat thng bay to rang Ngai giac ngo bang Trung CanSee Three cultivated levels.
mot trong hai cach, hoac hieu ro T Dieu e, hay Intermediate colors: Gian SacIntermediate
am tng Ly Nhan Duyen. Ngc lai Ngai nhan colors, i.e. not primary colours; in contrast with
manh muon at c giac ngo ngi ta phai hieu the five primary coloursMau phu, oi lai vi
ro nhng chan ly ay. ** See Twelve links of nam mau chnhSee Five primary colors.
cause and effect.
Intermediate dhyana stage: Trung Gian
Interdependent realm: Interactive realm nhThe stage between two dhyana-heavens
Diec Hu Vi Diec Vo Vi Phap Gii hay S ly vo (form and formlessness)Con goi la Trung Gian
ngai phap gii (ca hu vi lan vo vi)See Five Tam Muoi, Trung Gian Tnh L hay Trung Gian
forms of dharmadhatu. Thien. Trung gian tam muoi la thien nh cua ai
Interdict (n): Lenh cam. Pham Thien Vng chng c giai oan thien
Interdict narcotics: Bai tr ma tuy. nh gia sac gii va vo sac gii. **See Vitarka
Interested: Thch thu. and Vicara.
Interesting Sutra: Adhyardhasatika- Intermediate doctrine: Interrelated doctrine,
Prajnaparamita-Sutra (skt)Kinh ai Lac Kim one of the three branches of Sakyamuni Buddhas
Cang Bat Khong Chan That Tam Ma aAlso teachingThong giao, mot trong ba chi cua giao
called The Interesting Sutra or The Interesting phap c Phat Thch Ca Mau NiSee Three
Prajna Sutra. It stressed on the essence of the Sakyamunis teachings and Four periods of
Tantric schools that taught how to practice and teaching (2).
become a Buddha in this very life. The sutra was Intermediate existence: Trung AmThe
translated into Chinese by AmoghavajraCon intermediate existence between death and
c goi la Ly Thu Kinh hoac Bat Nha Ly reincarnation, a stage varying from seven to forty-
Thu Kinh. ay la tinh yeu giao ly cua Mat Tong, nine days, when the karma-body will certainly be
day cach tu hanh thanh Phat ngay trong i nay. rebornCon goi la Trung Hu la s hien hu
Kinh c Ngai Bat Khong dch sang Han t. gia luc chet va luc au thai, giai oan thay oi t
Interfere (v) with: Can d vaoTo intervene bay en 49 ngaySee Intermediate existence
To meddle. body.
Interim (n): Thi ky trung gian. Intermediate existence body: Antara-bhava
Interiorize (v): Noi tai hoa. (skt)Than Trung Hu.
(I) The meanings of the Intermediate Existence
Interlocking fingers: Phan xoa hp chng
BodyNgha cua Than Trung Hu: Bardo
Mot trong mi hai cach chap tay, an ben nhng
stageThe intermediate stage between
ngon tay vao nhauOne of the twelve forms of
death and rebirth. Its the 49-day-long process
folded hands.
death and rebirth. If there is an antecedent
Intermediary (a): gia.
existence body, then, naturally, there has to
Intermediary assembly: oi Cao ChungThe be an Intermediate Existence Body and an
intermediary for the Buddhas address to the After Existence Body. Intermediate means
assembly, especially AnandaNgi lam trung middle, or in between two lives of the present
gian (at ra nhng cau hoi) cho Phat thuyet phap and future. Existence means present, or
cho t chung, ac biet la Ngai A Nan. currently inhabitating. Because the karmic
Intermediate (a): retribution are concrete and not emptiness.
1) Bat nhSee Three modes of the Buddhas Thus, because of the genuineness of karmic
teaching of the Southern sects. consequences, it is called Existence. The
intermediate existence body means the body

to be inhabited after the antecedent body. In
other words,once a sentient beings dstiny
ends, he or she must abandon the antecedent
existence body. Once this happens, that body
will decay, the five aggregates will separate,
and that persons spirit will leave the
antecedent existence body. And before
inhabiting the after existence body or the
body of the future life, the spirit of this
individual will exist in a period where it will
take on a new realm. During this time, the
spirit will enter a transitional period as they
immediately exist as another entity or inhabit
a different body called intermediate existence
bodyGiai oan gia luc chet va luc i au
thai. ay la tien trnh chet va tai sanh trong
vong 49 ngay. He co than tien hu, th ng
nhien la phai co than trung hu va than hau
hu. Trung co ngha la khoang gia, gia whether meritorious or transgression. For
cua hai khoang i nay va i sau. Hu la forty-nine days, their existence is like
hien co, hay ang mang lay. V cai qua bao
do nghiep toi cua than tien hu a gay tao la
co ch khong phai la Khong. Chnh the nen
mi c goi la Hu. Than Trung Hu la Once decisions are made, they will follow
than ke sau cua than tien hu. Noi cach khac,
tat ca cac loai chung sanh hu tnh sau khi
mang chung tc la a bo than tien hu roi.
Khi o than xac hoan toan b h hoai, ngu am
chia la, t ai phan ly, than thc lien thoat
ngay ra khoi xac than tien hu, trc khi cha
tho lay than hau hu tc la than cua i sau,
th than thc nay vao trong giai oan tho
cam lay mot canh gii khac. Trong luc nay,
than thc vao trong mot giai oan chuyen
tiep ngan va mang lay mot than the khac goi
la than trung huSee Antara-bhava.
(II) Various stages of retributions of the
intermediate existence bodyCac giai oan
tho bao cua Than Trung Am:
1) The first 49 days or the period of
determination of karmic retributionsGiai
oan 49 ngay au hay thi ky minh nh
nghiep bao: According to Venerable Thch
Hai Quang in the Philosophical Conversations
with Buddhist Followers, the intermediate
existence body is formed by five
infinitesimally small aggregates; therefore, it
is also called the Intermediate Skandha Body.
2293
The intermediate skandha body has many
different characteristics, but, in general, there
are two types of form appearances: one is
having a beautiful form appearance, the other
is having a dreadful form appearance. Before
the intermediate skandha body assumes the
after existence body or the future body, it
must pass through a period of forty-nine days
in order to determine each individuals
karmic retribution, i.e., judgment day. This is
to assume responsibilities for the various
karmic activities, whether wholesome or
unwholesome, taken when the individual still
had the antecedent existence body or when
still alive. The Ksitigarbha Sutra taught: The
great demon of impermanence makes no
appointments yet it comes, the spirits of the
dead are confused and delirious not knowing
darkness and deafness, not knowing what will
happen, or they may be at various underworld
courthouses to go on trials for their karma.
their karma to reap the karmic retributions.:
Theo Thng Toa Thch Hai Quang trong Th Gi
Ngi Hoc Phat, than trung hu do nam am vi te
ket thanh, cho nen no con co ten la Than Trung
Am. Than trung am nay co nhieu hnh sac khac
nhau, nhng ai khai co hai loai chanh: loai hnh
sac xinh ep, va loai hnh sac xau x. Trc
khi than trung am tho cam lay than hau am
se phai trai qua mot thi gian dai 49 ngay e
minh nh nghiep bao, tc la cam tho lay cac
nghiep nhan, hoac thien hoac ac, ma ke ay
a gay tao trong luc con mang than tien hu.
Kinh a Tang co day rang: Quy vo thng
khong hen ma en, than hon v van mt mu
cha ro la toi hay la phc, trong 49 ngay nh
ngay nh iec, hoac tai cac ty s e bien
luan ve nghiep qua, khi tham nh xong, thi
c y theo nghiep ma tho lay qua bao.
2) The period of transition beyween lifeGiai
oan tho than hau hu: The antecedent
existence body or the skandha existence body
is not reborn (reincarnated) into another life,
but must pass through a period of 49 days of
determination of karmic retributions or
 2294

transition between life. In other words, right thanh than trung hu, lien b nghiep nhan dan
after the spirit escapes from the antecedent dat tuy theo nghiep bao ma i au thai
existence body and becomes the intermediate chuyen kiep, tc la tho lay than hau hu
existence body, it is led by that individuals tng xng vi toi phc ma than tien hu a
karmic effect, depending on the karmic gay ra, e tiep tuc troi lan trong sau neo luan
retributions (various merits and transgressions hoi. Chnh v the ma Kinh a Tang day:
created when that being still had the Nh sau khi ngi a chet, lai co the trong
antecedent existence body) to get reborn into vong 49 ngay than quyen v ngi ay ma tu
the next life in the six realms of existence. tao nhieu phc lanh, thi co the lam cho
Thus, the Ksitigarbha Sutra taught: ngi chet o ra khoi han chon ac ao, c
Supposing once a person dies, within the sanh len coi tri hoac trong coi ngi, hng
first forty-nine days, for that persons benefit, lay s vui sng ma than quyen hien tai cung
loved ones are willing to cultivate and form c rat nhieu li lac. Nh vay, neu than
many meritorious and wholesome practices, nhan ngi qua co biet rang luc ng i
then it is possible to free completely that ngi nay a gay tao nhieu ac nghiep, tat
spirit of the dead from the various evil paths phai tho bao ni a nguc. V thng xot
to be reborn in Heaven or in the Human ngi qua vang nen ng ra lam cac cong
realm to reap the various luxuries and c, phc lanh nh bo th, phong sanh, va tr
hapiness. Not only that, but the curently living tung kinh chu, roi em nhng cong c ay ma
loved ones will also benefit greatly. Family hoi hng cho hng linh ngi qua co trong
and friends know when alive, their loved one khi ngi ay van con mang than trung am ch
who died recently, had created many cha i au thai chuyen kiep. Lam c nh
unwholesome karmic deeds, and will have to vay, hng linh ngi qua co se c toi tieu,
endure the karmic retributions of hell. chng diet, la han chon ac ao ma sanh ve
Through love and compassion for their loved coi tri ngi, tho lay nhng ieu an vui sung
one, they follow the Buddha's eachings, take sng.
the person's place to practice various 3) Special and unique karmic retribution
virtuous, meritorious, and wholesome deeds conditions of the intermediate existence
such as make donations, charity work, free bodyTrng hp tho bao ac biet cua than
trapped animals, chant sutras, recite Buddhas trung hu: As usual, the intermediate
name and mantras, etc. Thereafter, use thse existence body must go through seven cycles
merits and virtues to dedicate and pray for the with seven days in each cycle. Only
deceased spirit when that spirit still exists thereafter, the spirit is able to receive the
with the intermediate existence body and has future body. However, there are special
not yet been reborn or reincarnated to another situations where the intermediate body does
life. If family and friends are able to do all not need to go through that ordinary
these, the deceaseds intermediate skandha transitional period. These sentient beings,
body will be able to eradicate and overcome after leaving their antecedent bodies, their
his or her transgressions to varying degrees. spirits will immediately be liberated to the
That person will be able to abandon the evil appropriate heavens accordingly to their
paths and be reborn to Heaven or Human merits and spiritual achievements, or be
realms to enjoy the various happiness and condemned to hell immediately without
luxuries: Than trung hu hay than trung am having to pass through the ordinary
khong lien c i au thai chuyen kiep sau transitional period of forty-nine days of the
khi thoat ra khoi xac than tien hu, ma bat intermediate skandha bodyThng th than
buoc phai trai qua 49 ngay e tham nh trung hu phai trai qua mot thi gian chuyen
nghiep qua. Noi cach khac, ngay sau khi than tiep la bon mi chn ngay, sau o mi cam
thc thoat ra khoi xac than tien hu va tr tho lay than hau hu. Tuy nhien, cung co
 2295

nhng trng hp ac biet ma than trung hu lotus throne and eternally escape from the
khong can phai trai qua giai oan chuyen tiep conditions of the cycle of rebirths, life, death,
thong thng nay. Nhng chung sanh nay sau etc.: Ngoai ra, con co mot loai chung sanh
khi a bo than tien hu roi th than thc hoac ngoai hang, khong can phai trai qua giai oan
lien c sieu thoat ve cac coi tri tng than trung am va cung khong b le thuoc vao
xng nh tri duc gii, sac gii va vo sac trong ba coi sau ng, o la nhng chung
gii; hoac b oa thang xuong a nguc, ch sanh khi con mang than tien hu a y theo
khong phai trai qua giai oan 49 ngay thong phap Phat tu hanh, nh niem Phat va phat
thng cua than trung am: long Tn Nguyen cau sanh Cc Lac. Cac
a) When the sentient beings were alive with chung sanh ay sau khi bo than tien hu roi th
antecedent body, they created an than thc lien sieu thoat ngang qua ba coi,
extraordinary amount of wholesome karma, nng theo nguyen lc nhiep tho cua ch
planted the fruit of the ten wholesome deeds Phat, Bo Tat, trong khoang sat na, lap tc
to the highest level with regard to the various c hoa sanh ngay ve coi nc Cc Lac cua
Heavens of Desires, Form, and Formlessness: c Phat A Di a, ng tren toa sen bau, vnh
Chung sanh khi con mang than tien hu a vien thoat khoi cac canh luan hoi sanh t.
gay tao nhng nghiep nhan cc thien, tc (III) Special characteristics of the Intermediate
gieo nhan thap thien bac thng thuoc cac skandha bodyac iem cua Than Trung
coi tri duc gii, sac gii va vo sac gii. Am: Usually, the intermediate body will
b) When the sentient beings were alive with remain only for seven days. If it is unable to
antecedent body, they created an find a place to get reborn within that time,
extraordinary amount of unwholesome then it must die and come back to life again
karma, the most evil and wicked deeds, such as an intermediate body. But, in general, this
as guilty of violating the four offenses, five period will not last more than seven cycles of
betrayals, ten evils, belonging to the great seve days each before it is able to be reborn
Avichi Hell: Chung sanh khi con mang than and acquire an after existence body. When
tien hu a gay tao nhng nghiep nhan cc the intermediate body dies, it can return just
ac, nh pham toi t trong hay ngu nghch, as it was before or depending on the karmic
thap ac, thuoc ai a nguc A TySee reflection, it can transform and change into an
Parajika and Five betrayals. intermediate body of another realm before it
c) Besides, there is one more type of sentient acquires an after existence body through
beings who are beyond limits; they also do reincarnation. When the intermediate body is
not need to go through the transition period, nearing extinction and is about to be
do not experience having the intermediate reincarnated, at that time, depending on the
body, nor are they a part of the three worlds various karma created by the individual, each
and the six realms of existences. These will see and perceive different realities, i.e.,
sentient beings are those when alive with the while living those who created many karma
antecedent body, followed the Buddha of killing various animals such as slaughtering
Dharma to cultivate and practice Buddha pigs, goats, etc., then at this time, suddenly all
Recitation by developing Faith and Vow to they will see is those various animals they
gain rebirth to the Ultimate Bliss World. After have killed in the past. They may see
abandoning the antecedent body, their spirits butchers slaughtering animals or the sounds
will transcend through the Three Worlds, of animals screaming in agony. Because this
relying on the rescuing vow powers of the is a reflection of the karma they created.
Bodhisattvas and Buddhas. Within a split Suddenly, the intermediate body will give
moment, they will transform to gain rebirth to rise to the state of joy and yearning to be near
the Ultimate Bliss World of the Amitabha what they are seeing and hearing. Upon
Buddha and attain a place in the jeweled reaching their destination, they will be
 2296

impeded by their environment and will no images and they bring joy and elation to the
longer be able to free themselves from it. In a spirit, this means that spirit will be born in this
split moment, their intermediate body is dead realm. The intermediate body about to enter
as they acquire the after existence body the Asuras, through a recollections of the
Than trung am ch lu tru c bay ngay. spirit karmic power, suddenly will see a large
Nh khong tm c cho tho sanhtrong thi area of dim light, develop a yearning for it, go
han ay th phai chet i song lai, nhng ai into that domain and reborn: Than trung am
khai khong qua bay lan tc 49 ngay th phai sap sa chuyen sanh ve coi A Tu La, th se
tho sanh lay than hau hu. Than trung hu thay nhng vn cay kha ai, xinh ep, trong
khi chet i, hoac sanh tr lai y nh than trc, o co nhng vong la lan lon chuyen xoay.
hoac do ni nghiep nhan chieu cam co the Neu thay canh tng o ma em long vui ve
bien oi thanh ra than trung hu cua loai i en xem, tc la b sanh ve neo nay. Than
khac trc khi tho than hau hu. Khi than trung am nao sap sa chuyen than vao neo A
trung hu sap diet e tho lay than hau hu, Tu La, do sc nghiep chieu cam t nhien
bay gi tuy theo cac hanh nghiep a gay tao trc mat thay mot vung anh sang l m, lien
ma cam thay co nhieu tng trang khac nhau. khi long a thch, i vao trong o, lien b tho
Nhng ke gay nghiep sat, nh luc sanh tien sanh.
chuyen nghe giet heo, de, van van th luc o 2) The intermediate body is about to be born as
t nhien thay toan la nhng loai vat ay. Hoac a dog or pig will often see amny beautiful
mat thay co nhng ke hang tht tay con cam young ladies; the spirit will give rise to
dao, bua lam tht, hoac tai nghe tieng thu vat attachment and yearning to chase after them.
keu la. Bi do tuc nghiep chieu cam nen than Consequently, this spirit will be born in that
trung am t nhien sanh tam yeu thch, muon realm: Than trung am sap sanh vao loai cho
en ni ngam nhn. Khi en ni roi lien b heo thng thay nhieu co gai ep, lien sanh
cac canh sac o lam cho tr ngai khong the tam a thch chay theo. Do nhan duyen o
nao thoat ly c. Trong chp mat, than trung ma b thac sanh vao coi ay.
hu lien b diet ma tho lay than hau hu. 3) The intermediate body is about to be born as
(IV) Intermediate Existence Body born to the evil other types of animals will feel suddenly
pathsThan Trung Am sanh ve cac ng there is a gust of wind twisting so forcefully it
ac: In the Great Heap Sutra, the Buddha is impossible to oppose it. Or it may see
taught: Those sentient beings who infinite demons spreading and coming closer,
committed evil karma, when they are about to or terrifying thunders and lightening
die, and are going to fall into evil paths. They overhead, etc. Or it may see fog covering,
will feel extremely sad and terrified. mountain splitting, water crashing, and the
Depending on the reflection of their spirit will be terrified as it runs away into
individual karma, they will see different trees, bushes, and caves, in order to hide or it
images of the various evil paths appear. may see three large holes with the colors of
Trong Kinh ai Bao Tch, c Phat day: white, red, and black, and will jump to hide.
Nhng chung sanh nao tao nen ac nghiep, At that very moment, the spirit has entered
luc sap lam chung sap b oa vao ac ao, t the womb, when eyes are open, it will realize
nhien co long buon tham, kinh s. Tuy theo it has acquired the body of various animals
nghiep cua mnh chieu cam ma t thay tng such as a fox, leopad, snake, etc.: Than trung
trang cua cac ng ac hien ra. am sap oa vao cac loai bang sanh t nhien
1) The intermediate body is about to be born in cam thay co luong gio manh liet cuon xoay
the Asura realm will see various beautiful khong sao cng lai c. Hoac thay vo so
and irresistible gardens. In these gardens, quy than en gan, hoac thay sam chp phu
there are a variety of rings of flames rolling len au ghe rn, hoac thay sng giang mu
around everywhere. When seeing these mt, nui l, nc cuon am am, than thc s
 2297

hai, chay tron vao trong rng bui, hang a e ben tai bong nhien nghe co tieng nhng bai
an than, hoac thay nhng ho ln mau trang, ca hat het sc buon rau, bi tham, o la nhng
o, en, lien nhao xuong an nup. Ngay khi o tieng keu la ren siet cua toi nhan di a
la than thc a b lot vao trong bao thai, va nguc; ke en lai thay canh gii mu mt, toi
m mat a thay mnh tho than d loai nh tam hien ra trc mat, nha ca sac en hoac
chon, beo, ran, van van. trang m ay mau tang che, am u, hoac
4) Those intermediate bodies about to be thay hang ho sau tham, ng xa l m. Luc
condemned to the path of hungry ghost ay thay chnh mnh b cac loai quy d tay
suddenly will see before them appear a vast cam binh kh xua uoi i vao trong o, khi
and endless desert, without any vegetation or vao roi th than khong c t do, lien b thac
see only holes, dead and dry weeds, etc. The sanh vao trong a nguc, tuy theo nghiep bao,
intermediate body which sees a great area of chu vo lng thong kho. Than trung am nao
faded red light, feels a yearning and a wish to thay anh sang m uc nh khoi en, khi
go there to play. The moment of entry is niem a thch muon vao dao chi trong o.
when the spirit is at at the point of rebirth in Ngay khi bc vao lien b tho than a nguc,
the realm of Hungry Ghosts: Than trung am chu vo lng noi thong kho.
sap sa oa vao ng nga quy, thnh lnh a) The intermediate body about to be
thay trc mat hien ra mot bai sa mac rong condemned to glacial hell through the
ln thenh thang, khong cay coi, hoac ch thay reflection of the spirits karmic power,
toan la nhng hang ho, cay co kho heo. Luc suddenly will feel like an intolerable inferno.
ay t thay mnh b gio nghiep thoi en ni o, It then encounters the cold air rising from the
trong khi thang thot, lien b thac sanh ve glacial hell and will feel cool and refreshed.
ng nga quy, chu nhieu nong bc, oi khat Its thoughts give rise to yearning and
vo cung. Than trung am nao thay anh sang immediately will fly in search of that place to
mau o nhat, khi niem a thch muon vao be cool. Once reaching this place, it is reborn:
dao chi trong o. Ngay khi i vao lien tho Than trung am sap sa b oa vao a nguc
than loai nga quy. han bang, do ni sc nghiep chieu cam, than
5) The intermediate body is about to be born in the bong nhien sanh ra nong bc khong
Hell suddenly will begin hearing sounds of kham, gap hi lanh ni han nguc xong len,
very sad and melancholy songs, these are the t cam thay mat me de chu, lien khi long
sounds of prisoners aginizing and screaming a thch voi bay tm en ni o e cho c
in hell; next darkness will appear, houses mat me, lien b thac sanh vao o.
made out of black and white iron, very b) Intermediate body is about to be condemned
melancholy looking, similar to being at a to the inferno hell, through the reflection of
funeral. It may see deep holes and caves; the the spirits karmic power, suddenly will feel
roads are unclear. At that time, it will see an extreme and intolerable cold. It then
itself getting chased by ferocious demons encounters the hot air rising from the inferno
with weapong in hand forcing it to enter these hell and will feel warm and comfortable. Its
areas. Once it is in there, it will lose all thoughts give rise to yearming and
freedom and will be reborn in the realm of immediately will fly in search for that
hell. Depending on each spirits karmic warmth. Once reaching this place, it is reborn:
retribution, it must endure infinite pains and Than trung am sap sa b oa vao viem nhiet
sufferings. The intermediate body which sees a nguc, do sc nghiep chieu cam, bong
a great area of murky light similar to black nhien than the cam thay lanh leo vo cung,
smokes, feels a yearning and a wish to go kho the kham noi. Gap hi nong hoa nguc
there to play. The moment of entry is when xong len, t nhien cam thay am ap de chu,
the spirit is at the point of rebirth in Hell: lien khi long a thch, voi va tm bay xuong
Than trung am sap sanh ve ng a nguc,
 2298

ni o e si am, ngay khi ay la luc tho mot cai g ben ngoai. ay la cai biet ngay
sanh. lien, tao thanh nen tang cho tat ca cac hnh
c) The intermediate body about to be thc biet khac.
condemned to the odorous hell (foul smelling Intermediate retribution: Hien BaoPresent-
hell), through the reflection of the spirits life recompense for good or evil done in the
karmic power, suddenly will sense and present life. For example, if wholesome karma
intolerable and strong fragrance (perfume are created in this life, it is possible to reap those
wishes to fine that it vecomes nauseous. At meritorious retributions in this present life; if evil
that time, its mind wishes to find other foul karma are committed in this life, then the evil
smelling odor to neutralize that good scent. It consequences will occur in this lifeQua bao
then encoulters the foul odor rising from hien i cho nhng hanh ong tot xau trong hien
odorour. As a result, it is reborn in the tai. Th du nh i nay lam lanh th ngay i
odorous hell: Than trung am sap sa b oa nay co the c hng phc; con i nay lam
vao a nguc xu ue (hoi thui), do ni sc ac, th ngay i nay lien b mang tai hoa.
nghiep chieu cam, bong cam nhan c mot Intermediate state: Antarabhava (skt)A
mui thm ngao ngat en mc khong kham. Bardo (tib)Than Trung AmAccording Tibetan
Bay gi trong tam lien khi niem muon tm Buddhism, after death beings enter a so-called
mot mui hoi thui nao o e lan at mui thm intermediate state in which they acquire a
kia. Gap hi thui t nguc phan ue xong len, subtle body that endures until they experience
lien sanh tam niem a thch, lien bay en ni. various intense sounds, sights, etc..., which are
Do nhan duyen o, lien b thac sanh trong products of their own minds. This is considered to
nguc phan ue. be a time of great danger, as beings may react to
Intermediate Grade Afflictions: Trung Tuy their experiences in ways that cause them to be
Phien NaoSee Fifty-one Dharmas interactive reborn in lower rebirth situations (gati). It can also
with the Mind. be a time of great opportunity, as beings may
Intermediate kalpa: Antara-kalpa (skt)Biet make choices that lead them to higher rebirths, or
KiepSmall kalpasTieu KiepSee Antara- even buddhahood. There are six Bardo states,
kalpa. according to the Kagyupa order: 1) Bardo
Intermediate land of transformation: Phng between birth and death, which refers to the
Tien Hoa Than oNi Phat A Di a xuat hien normal waking state between birth and death; 2)
hoa thanWhere Amitabha appears in his Dream Bardo, the period between falling asleep
transformation-body. and awakening; 3) Meditation Bardo, a state of
Intermediate and perfect schools: Thien cessation in which the senses are withdrawn from
vienHinayana and MahayanaThong giao va external objects of observation; 4) Bardo of
Vien giao cua tong Thien Thai. becoming, the period between the moment of
death and rebirth; 5) Reality Bardo, the time of
Intermediate realization: Pratyaksha (skt)
unconsciousness that beings experience when
Hien Chng.
overwhelmed by death, so called because during
1) The immediate realization of enlightenment
this time the mind returns to its primordial nature;
or nirvana: Inner realizationImmediate
and 6) Bardo of birth, which begins at the moment
perceptionNhan thc ngay lien dieu qua.
of rebirth into a new lifetime, immediately after
2) When an object appears before a sense-
the bardo of becomingTheo Phat giao Tay
organ, the latter perceives it and recognizes it
Tang, sau khi chet chung sanh i vao cai goi la
as something external. This is immediate
Than Trung Am, ni o ho c mot cai than vi
knowledge, forming the basis of all other
te chu ng cho en khi nao ho kinh qua nhng
forms of knowledge: Khi mot s vat xuat hien
am thanh hay canh gii cc manh... la san pham
trc mot c quan cam giac hay can th c
cua tam ho. ay la giai oan c xem nh cc
quan nay nhan thc no va nhan biet no la
ky nguy hiem v chung sanh co the phan ng vi

nhng s kinh qua nay theo chieu hng khien ho
sanh vao ha tam o. Ma ay cung la c hoi ln
cho ho c sanh vao thng tam o, hay ngay ca
viec i en Phat qua. Co sau trang thai Than
Trung Am: 1) trang thai thc tnh bnh thng
gia sanh va t; 2) trang thai m mang gia ngu
va thc; 3) trang thai ngng ong trong o cac
giac quan rut khoi ngoai canh c quan sat ben
ngoai; 4) trang thai gia t va sanh; 5) trang thai
tam thc ngap tran bi s chet va tam thc tr ve vong. Tnh chat cha mai, mi sinh ra nc ai.
trang thai nguyen s cua no; 6) trang thai tai sanh
vao mot i song mi.
** See Intermediate existence body.
Intermediate state of existence: Antara-bhava
(skt)Trung Hu (Tam sau khi chet)One of the
four kinds of bhava, the intermediate state of
existence between death and reincarnationMot
trong bon th hu, qua bao trong khoang gia
i hien tai va v lai (gia luc chet va luc tai Two aspects.
sanh)See Three states of mortal existence (C).
Interment (v): An tangTo buryTo inter.
Interminable: Bat tuyetEndless.
Intermingling cause: Hoa hp nhan
Nourishing cause, one of the five causes (four
elements of earth, water, fire and wind which are
the causers or producers and maintainers of
infinite forms of nature (results)Mot trong nam
nguyen nhanSee Five causes (B).
Internal (a): Ben trong.
Internal Aspect: Noi PhanOne of the two
aspects of living beings. According to the
Surangama Sutra, book Eight, the Buddha
reminded Ananda about the internal aspects as
follows: Ananda! The internal aspect refers to
what occurs insode living beings. Because of love
and defilement, they produce the falseness of
emotions. When these emotions accumulate
without cease, they can create the fluids of love.
That is why living beings mouths water when
they think about delicious food. When they think
about a deceased person, either with fondness or
with anger, tears will flow from their eyes. When
they are greedy for wealth and jewels, a current
of lust will course through their hearts. When
confronted with a smooth and supple body, their
minds become attached to lustful conduct and
from both male and female organs will come
2299
spontaneous secretions. Ananda! Although the
kinds of love differ, their flow and oppression is
the same. With this moisture, one cannot ascend,
but will naturally fall. This is called the internal
aspect.Mot trong hai phan cua chung sanh.
Theo Kinh Thu Lang Nghiem, quyen Tam, c
Phat a nhac nh ngai A Nan ve noi phan nh
sau: Ong A Nan! Noi phan la phan trong cua
chung sanh. Nhan cac ai nhiem, khi ra tnh h
Cho nen chung sanh tam nh mon an ngon, trong
mieng chay nc. Tam nh ngi, hoac thng
hay gian, rng rng nc mat. Tham cau cua bau,
tam phat ra them, lo ra ngoai than the. Tam am
s dam duc, hai can nam n t nhien chay nc.
Ong A Nan! Cac ai duc, du rieng khac, nc chay
van ong nhau. Tham t chang len c, t
nhien phai sa xuong. o goi la noi phan.See
Internal demons and external demons: Noi
Ma Ngoai MaIf we allow internal demons arise
or spring up, external demons will immediately
come to infiltrate to destroy our thousand years
(lives after lives) of cultivationNeu chung ta e
noi ma khi day th lap tc ngoai ma se keo en
pha nat cong trnh tu tap ngan i cua ta.
Internal dharma: Noi phap.
Internal discipline: Noi kyA practitioner who
seeks control from within, compared with the one
who aims at control ny physical disciplineHanh
gia tm cau s kiem soat ben trong so vi v
hng en oai nghi phong cach ben ngoai.
Internal distraction: Mental confusionNoi
tanNoi tan loanSee Five senses of mental
distraction.
Internal doctrines of a sect: Giao NoiWithin
instruction in the sect or church; especially those
who receive normal instructions or teaching from
the scriptures or written canonGiao noi cua
tong phai la tong phai nng vao nhng li day
cua c Phat trong kinh ien.
Internal and external: Subjective and
objectiveNoi ngoai.
Internal form: Gia SacInvisible or internal
form, i.e. spiritual formVo bieu sac hay hnh
thc ben trong, nh hng v khong co hnh the.
 2300

Internal formations: Noi ketThe Sanskrit nhng g chung ta thch, s a thch o se tr

word for internal formation is Samyojana. It thanh mot noi ket. Khi nhng g chung ta a
means to crystallize. Everyone of us has thch khong con na, chung ta se them nh va
internal formations that we need to take care of. i tm. Chung ta e nhieu th gi va tam lc
With the practice of meditation we can undo these e tm hng lai nhng khoai lac o. Cang
knots and experience transformationTieng Bac ngay chung ta cang khao khat. Chung ta se b
Phan cho danh t noi ket la Samyojana. No sc manh cua noi ket thuc ay, che ng va
co ngha la ket tinh hay ong cuc lai. Moi cp mat t do cua chung ta.
ngi chung ta ai cung co noi ket can phai c 4) When someone insults us, or does something
cham soc. Vi thien tap chung ta co the thao g unkind to us, an internal formation is created
c noi ket va at c s chuyen hoa. in our consciousness. If we dont know how to
1) In our consciousness there are blocks of pain, undo the internal knots and transform them,
anger, and frustration called internal the knots will stay there for a long time. And
formations. They are also called knots the next time someone says something or
because they tie us up and obstruct our does something to us of the same nature, that
freedomTrong tam thc cua chung ta co internal formation will grow stronger. As
nhng khoi cua niem au kho, gian hn, va knots or blocks of pain in us, our internal
bc boi kho chu, goi la noi ket. Chung cung formations have the power to push us, to
c goi la nhng nut that, hay nhng giay dictate our behaviorKhi mot ngi nao o
quan hay phien trc bi v chung troi buoc s nhuc chung ta, hay lam viec g o khong t
chung ta va lam can tr s t do cua chung te vi chung ta th noi ket se ket tu trong tam
ta. thc cua chung ta. Neu chung ta khong biet
2) After a while, it become very difficult for us cach thao g nhng noi ket nay va chuyen
to transform, to undo the knots and we cannot hoa chung, th chung se nam trong tam thc
ease the constriction of this crystal chung ta rat lau. Sau o co ai lai noi hay lam
formationSau mot thi gian dai, noi ket nhng chuyen tng t nh vay vi chung ta
cang tr nen kho khan cho chung ta chuyen th nhng nut that ay se ln manh hn. Noi
hoa hay thao g, chung ta co the de dang b ket hay khoi au nhc trong chung ta, co
mac ket trong khoi noi ket nay. nang lc thuc ay va ep buoc chung trong
3) Not all internal formations are unpleasant. cach chung ta hanh x.
There are also pleasant internal formations, 5) Falling in love is a big internal formation.
but they still make us suffer. When you taste, Once you are in love, you think only of the
hear, or see something pleasant, then that other person. You are not free anymore. You
pleasure can become a strong internal knot. cannot do anything; you cannot study, you
When the object of your pleasure disappears, cannot work, you cannot enjoy the sunshine
you miss it and you begin searching for it. or the beauty of nature around you. You can
You spend a lot of time and energy trying to think only of the object of your love. So love
experience it again. If you smoke marijuana can also be a huge internal knotTnh yeu la
or drink alcohol, and begin to like it, then it mot noi ket rat ln. Khi yeu ban ch con ngh
becomes an internal formation in your body ti ngi ban yeu. Ban khong con s t do.
and in your mind. You cannot get it off your Ban khong lam c g ca, ban khong hoc
mind. You will always look for more. The hanh c, khong lam viec c, va khong
strength of the internal knot is pushing you the thng thc canh ep t nhien quanh ban.
and controlling you. So internal formations Ba n ch con ngh ti oi tng tnh yeu cua
deprive us of our freedomKhong phai noi ba n. V the ma tnh yeu co the la mot khoi
ket nao cung kho chu. Co nhng noi ket em noi ket rat ln.
ai nhng noi ket em ai cung co the gay nen 6) Pleasant or unpleasant, both kinds of knots
au kho. Khi thay, nghe, hoac thng thc take away our liberty. Thats why we should
 2301

guard our body and our mind very carefully, Gian, cach tot nhat e tnh thc ve san han
to prevent these knots from taking root in us. la khi th vao toi biet san han phat khi
Drugs, alcohol, and tobacco can create trong toi; th ra toi mm ci vi san han cua
internal formations in our body. And anger, toi. ay khong phai la bc che hay anh
craving, jealousy, despair can create internal pha san han. ay ch la nhan dien. Mot khi
formations in our mindDe chu hay khong chung ta nhan dien c san han, chung ta co
de chu, ca hai th noi ket nay eu lam chung the cham soc mot cach t te hay om ap no
ta mat t do. V vay cho nen chung ta phai vi s tnh thc cua chnh mnh.
can than bao ve khong cho noi ket bat re 9) Mindfulness recognizes, is aware of its
trong chung ta. Ma tuy, ru va thuoc la co presence, accepts and allows it to be there.
the tao nen noi ket trong than. Va san han, Mindfulness is like a big brother who does not
them khat, ganh t, va that vong co the tao suppress his younger brothers suffering. He
nen noi ket trong tam cua chung ta. simply says: Dear brother, Im here for you.
7) Anger is an internal formation, and since it You take your younger brother in your arms
makes us suffer, we try our best to get rid of and you comfort him. This is exactly our
it. Psychologists like the expression getting it practiceChanh niem nhan dien va chap
out of your system. As a Buddhist, you nhan s co mat cua cn gian. Chanh niem
should generate the energy of mindfulness cung nh ngi anh ca, khong bc che hay
and take good care of anger every time it an ap a em au kho. Chanh niem chnoi:
manifests through meditation practiceSan Em than yeu, co anh ay san sang giup
han la mot noi ket, va v no gay kho au cho em. Ban om ap a em cua ban vao long va
nen chung ta phai tm cach diet tr no. Cac an ui vo ve. ay chnh la s thc tap cua
nha tam ly hoc thch dung t tong kh no ra chung ta.
khoi c the chung ta. La Phat t, ban nen 10) Our anger is us, and our compassion is also
tao nang lng cua chanh niem va cham soc us. To meditate does not mean to fight. In
t te san han moi khi no hien en qua tu tap Buddhism, the practice of meditation should
thien nh. be the practice of embracing and
8) Mindfulness does not fight anger or despair. transforming, not of fightingCn gian cua
Mindfulness is there in order to recognize. To chung ta chnh la chung ta, va t bi cung
be mindful of something is to recognize that chnh la chung ta. Thien tap khong co ngha
something is the capacity of being aware of la anh pha. Trong ao Phat, thien tap la
what is going on in the present moment. phng phap om ap va chuyen hoa, ch
According to Most Venerable Thch Nhat khong phai la anh pha.
Hanh in Anger, the best way to to be 11) When anger comes up in us, we should begin
mindful of anger is when breathing in I know to practice mindful breathing right away:
that anger has manifested in me; breathing Breathing in, I know that anger is in me.
out I smile towards my anger. This is not an Breathing out, I am taking good care of my
act of suppression or of fighting. It is an act of anger. If you dont know how to treat yourself
recognizing. Once we recognize our anger, with compassion, how can you treat another
we are able to take good care of it or to person with compassion? When anger arises,
embrace it with a lot of awareness, a lot of continue to practice mindful breathing and
tendernessChanh niem khong bao gi anh mindful walking to generate the energy of
pha san han hay tuyet vong. Chanh niem ch mindfulness. Continue to tenderly embrace
co mat e nhan dien. Chanh niem ve mot cai the energy of anger within you. Anger may
g la nhan dien s co mat cua cai o trong continue to be there for some time, but you
hien tai. Chanh niem la kha nang biet c are safe, because the Buddha is in you,
nhng g ang xay ra trong hien tai. Theo helping you to take good care of your anger.
Hoa Thng Thch Nhat Hanh trong tac pham The energy of mindfulness is the energy of

the Buddha. When you practice mindful
breathing and embracing your anger, you are
under the protection of the Buddha. There is
no doubt about it: the Buddha is embracing
you and your anger with a lot of
compassionKhi cn gian khi day trong
chung ta, chung ta phai bat au thc tap hi
th chanh niem ngay tc khac. Th vao toi
biet cn gian ang co trong toi. Th ra, toi
cham soc cn gian cua toi. Neu ban khong
biet cach cham soc ban vi tam t bi th lam
sao ban co the cham soc ngi khac vi tam
t bi cho c? Khi cn gian noi day, hay
tiep tuc thc tap hi th chanh niem, bc
chan chanh niem e che tac nang lng
chanh niem. Chung ta tiep tuc nang niu nang
lng cua cn gian trong chung ta. Cn gian
co the se keo dai mot thi gian, nhng chung
ta se c an toan, bi v c Phat ang co
mat trong chung ta, giup chung ta cham soc
cn gian. nang lng chanh niem la nang
lng cua Phat. Khi thc tap hi th chanh
niem va om ap cn gian chung ta ang c
Phat bao ho. Khong con g e nghi ng, Phat
ang om ap chung ta va cn gian cua chung
ta trong t bi vo lng.
Internal hindrances: Internal obstacles or
mental hindrancesNoi chngNhng chng
ngai xuat phat t ben trong.
Internal influence of the bhutatathata:
Buddha spiritualityInternal perfuming of the
bhutatathataChan nh noi huan (hng thm t
ben trong hay anh hng cua chan nh, phap tanh
cua chan nh la s cam hoa t ben trong trong.
Chan nh la t tanh thanh tnh tam ma ai ai cung
eu co, la phap than cua ch Phat. Phap than nay
co kha nang tr bo vong tam ben trong. Con
ben ngoai th nh hai bao than va hoa than cua
ch Phat e lai giup huan tap. Nh o ma by the mind, think that all realms come from the
chung sanh dan dan phat tam Bo e, chan coi the
tuc va cau thanh Phat).
Internal instruction: Within instructionGiao
NoiWithin instruction in the sect or church;
especially those who receive normal instructions
or teaching from the scriptures or written canon
Giao noi cua tong phai la tong phai nng vao
nhng li day cua c Phat trong kinh ien.
2302
Internal ordinary: Noi phamThe internal
ordinary are the zealous, who are advancing
through the next three groups of stages up to the
fortiethChanh hanh giao phap tien gan ti tam
Thanh vSee Two ordinary ranks.
Internal ordinary believers: Noi phamSee
Internal ordinary, and Two ordinary ranks.
Internal organs: Noi tangAccording to the
Flower Adornment Sutra, Chapter 38, there are
ten kinds of internal organs of Great Enlightening
Beings. Enlightening Beings who abide by these
can attain the indestructible internal organs of
great knowledge with supreme virtues of
BuddhasTheo Kinh Hoa Nghiem, Pham 38, co
mi tang cua ch Bo Tat. Ch Bo Tat an tru
trong phap nay thi c thien can vo thng,
tang ai tr hue bat hoai cua Nh LaiSee Ten
kinds of internal organs of Great Enlightening
Beings.
Internal perception: Noi tngNoi Thc
Tam thcTam thc oi vi ngoai canhMind
and consciousnessThe mind and cognition
Mind and its contents. According to the Kosa
Sastra, the two are considered as identical in the
Abhidharma-Kosa, but different in Mahayana
Theo Tieu Tha Cau Xa Luan th tam va thc
giong nhau, nhng trong ai Tha th lai khac
nhau.
Internal perfuming or influence of the
bhutatathata: Buddha spiritualityChan nh
noi huan.
Internal practice: Chuyen hoa noi tam.
Internal Realms: Noi CanhInternal realms
are also called realms of the Self-Mind because
they do not come from outside, but develop from
the mind. Those who do not clearly understand the
truth that the ten thousand dharmas are created
outside. This is wrong. When the practitioner
reaches the stage of mutual interpenetration of
mind and realms, completely severing external
conditions, the seeds of latent dharmas in the
Alaya consciousness suddenly manifest
themselves. For the Buddha Recitation or mantra-
chanting practitioner, the power of the Buddha's
name or the mantra penetrates deep into the mind,
eliciting a reaction from the wholesome or evil
 2303
seeds in the Alaya consciousness. The realms that
result are very complex and usually appear in
dreams, or even when the practitioner is awake
and striving to recite the Buddhas name. In
Buddhism, this condition is called Changing
manifestations of the Alaya consciousness. In the
dreaming scenes, if the events or scenes result
from evil seeds, the practitioner may see various
species of worms crawling out of his body, or
witness himself, night after night, removing from
his body six or seven loathsome creatures with
many limbs, such as scorpions or centipedes. Or
else, he may see various species of wild animals
and or spirits or ghosts. Such realms are
innumerable and cannot al be described. In
genral, individuals greatly afflicted with greed,
who are miserly and wicked, usually see marks of
men and women, snakes and serpents and odd
species with white features and forms. Those
harboring a great deal of anger and resentment
usually see tigers and leopards or strange species
with red forms and features. Those who are
heavily deluded usually see domestic animals,
clams, oysters, snails or different species with
black forms and features. The above, however, is
merely indicative; it does not mean that
everything will be exactly as described. If the
scenes in his dream come from good wholesome
seeds, the practitioner sees tall trees and exotic
flowers, beautiful scenery, bright adorned with
nets of pearls. Or else, he sees himself eating
succulent, fragrant food, wearing ethereal
garments, dwelling in palaces of diamonds and
other precious substances, or flying high in open
space. Thus, in summary, all the seeds of the ten
Dharma Realms are found in the minds of sentient
beings. If wholesome seeds manifest themselves,
practitioners view the realms of Buddhas,
Bodhisattvas, human, and celestial beings; if evil
karma is manifested, they witness scenes from the
wretched three Evil Paths. If the cultivator has
followed externalist ways in past lives, he usually
sees his body emitting electric waves, or his soul
leaving the body to roam, meeting demons, ghosts
and the like, to discuss politics and the rise and
fall of countries and empires. On the other hand,
when the practitioners mind is pure, he will know
in his dreams about events that will occur three or
fours days, or seven or eight months, hence. In
general, those who have cultivated in previous
lives will immediately see auspicious realms
when reciting the Buddhas name. Those with
heavy karma, lacking merit and virtue, will
usually see evil realms when they begin Buddha
Recitation. In time, these evil omens will
disappear and gradually be replaced with
auspicious omens. If the practitioners efforts
have reached a high level, there are times during
his walking hours when all deluded feelings
suddenly cease for a while, body and mind being
at ease and free. At other times, the practitioner
may recite for four or five hours but feel that the
time was very short, perhaps two or three minutes.
Or else, at times during recitation, wholesome
omens will appear. At other times, unconsciously,
his mind experiences great contentment and bliss.
Sometimes, he realizes for a split second that
mind and realm are both empty. At other times,
just by hearing or seeing something once, he
becomes awakened to the truth of suffering,
emptiness, impermanence and No-Self,
completely severing the marks of self and others.
These occurrences are too numerous to be fully
described! A layman was once reciting the
Buddhas name while seated in the dark.
Suddenly he saw two types of flowers, red ones
and white ones, springing up all over the floor,
reaching as high as the edge of his bed;
meanwhile, other flowers were dropping like rain
from the sky. Another layman, while kneeling
down to recite the Buddhas name, suddenly saw
a red lotus flower appear before the altar, its bud
gradually opening up and disappearing after a few
minutes. There was yet another layman who,
during recitation, would suddenly see everything
around him disappear. In front of his eyes would
appear the scene of an immense ocean, calm and
still, with no wind or waves whatsoever; countless
huge, multicolored lotus blossoms would spring up
on the ocean surface. Afterward, the ocean scene
would disappear, to be replaced by scenes of
mountains, with verdant herbs and flowers,
luxuriant century-old trees, and, by and by, a
temple complex, sumptuous and magmificent.
Then the temple and mountains would disappear,
to be replaced by scenes of jewelled nets coming
 2304
together then drawing apart, drawing apart then
coming together again. There are, in general,
many such scenes. Visionary scenes such as the
above, called internal realms or realms of the
Self-Mind, have their origin in a thought of
peace and stillness, or are caused by wholesome
seeds generated by Buddha or Mantra Recitation.
They appear suddenly and are lost immediately.
The practitioner should not be attached to them,
thinking that they are real, nor should he
remember them fondly. It is an extreme mistake
to develop nostalgia for them, thinking how
ethereal, calm and peaceful, beautiful and well-
adorned they were, they day-dream about them,
unable to forget them, longing for their
reappearance. The ancients have criticized such
thoughts as scratching in advance and waiting for
the itch. This is because these scenes have their
origin in diligent exertion and appear temporarily.
They have no true existence. We should realize
that when the practitioner exerts a certain level of
efforts, the scenes and features particular to that
level will appear naturally. Take the example of a
traveller who views different scenery as he passes
along various stretches of the road. If he has not
reached home, yet develops such an attachment
and fondness for a particular scene along the road
that he refuses to proceed, his travel will be
impeded. He will then be helplessly lost in the
midst of his journey, not knowing when he will
finally return home to rest. The practitioner is like
that traveller; if he becomes attached to and fond
of temporary realms and scenes, he will never
attain the true realms. Were he to dream of them
to the point of insanity, he would be destroyed by
demons and waste an entire lifetime of practice!
The Diamond Sutra states: Everything in this
world that has marks is illusory; to see marks as
not marks is to see the Tathagata. Everything
that has marks refers here to compounded,
conditioned dharmas. Tose marks canot be said
either to exist or not to exist, or to be true or false.
Delusion arise precisely because unenlightened
sentient beings discriminate, become attached and
think that these marks exist or do not exist are real
or are false. Even the fondness which some Zen
practitioners develop for samadhi, upon entering
concentration and experiencing this immense,
empty, still, transparent, peaceful and free realm,
falls into the category of having marks. The
same is true when these practitioners, once
awakened to a certain lofty, transcendental
principle, joyfully grasp at it. Once there are
marks, there is delusion. To see marks means to
see such marks as auspicious or evil, good or bad,
dirty or clean, existent or non-existent, Buddha or
sentient beings, even the realms of the Five
Skandas or the Six Dusts, etc. As not marks
means seeing but neither becoming attached to
nor rejecting them, just letting everything be. Why
should we not reject them? It is because makrs,
while illusory, are not non-existent. This is not
unlike the reflection of the moon in the water.
Although the reflected moon is not real, this does
not mean that there is no illusory mark of
moonlight. Therefore, if we see marks appear
while we are cultivating, we should disregard
them and redouble our efforts, just like the
traveller, who views varied scenery en route but
must push forward to reach home quickly. To see
the Tathagata is to see the original Buddha
Nature, to see the Way. In summary, all states of
mind, from those described above to the state of
one-pointedness of mind, belong to the category
of internal realms. These realms have two
aspects: Attainment-like and Partial
attainment. Attainment-like realms appear
temporarily and disappear immediately. Partial
attainment realms are those that once achieved,
we have forever, because we have actually
attained a part of True Thusness. Regardless of
whether it is internal or external, if it is
attainment-like it is not a True Realm; it is
merely a full understanding of some of the
manifestations of the True Mind. Practitioners
who truly seek liberation should not confuse these
aspects, taking attainment-like marks for the True
Realm. Attainment-like marks are like a dark,
leaden sky which suddenly clears, thanks to the
winds which temporarily push away the dark
clouds, letting a few rays of sunlight through
before the sky becomes overcast again. They also
resemble the mark of smoke just before the fire,
that people used to get when they rubbed two
pieces of wood together. The True Realm can be
likened to the bright sunlight in a clear and calm
 2305

sky. It is like rubbing pieces of wood together and ngay sau, hay nam bay thang se en. ai khai
already having fire. However, we should not ngi i trc co tu, khi niem Phat lien thay
underestimate attainment-like marks, as they canh gii lanh. Con ke nghiep nhieu kem phc
demonstrate the genuine existence of the True c, khi mi niem Phat thng thay canh gii d;
Realm. If, from that level, we diligently redouble tr niem lau ngay ac tng mi tieu tan, lan lt
our efforts, the True Realm is not that far away se thay iem tot lanh. Ve canh trong khi thc, neu
after allNoi canh gii cung goi la t tam canh hanh gia dung cong en mc thuan thuc, co luc
gii, v canh gii nay khong phai t ben ngoai vong tnh thoat nhien tam ngng, than y t tai. Co
vao, ma chnh do ni cong dung trong tam phat luc niem Phat en bon nam gi, nhng t thay
hien. Nhng ngi khong hieu ro ly Van phap thi gian rat ngan nh khoang chng oi ba phut.
duy tam cho rang tat ca canh gii eu t ben Co luc ang tr niem, cac tng tot la hien ra. Co
ngoai en, la loi nhan nh sai lam. Bi khi hanh luc vo y, tinh than bong nhien c ai khoai lac.
gia dung cong en mc tng ng, dt tuyet ngoai Co luc mot ong mot tnh, thay tat ca tam va canh
duyen, th chung t cua cac phap tiem tang trong eu khong. Co luc mot phen thay nghe, lien cam
tang thc lien phat ra hien hanh. Vi ngi niem ngo ly kho, khong, vo thng, vo nga, dt tuyet
Phat tr chu, th cong nang cua Phat hieu va mat tng ta va ngi. Nhng tng trang nh the
cu i sau vao noi tam, tat gap s phan ng cua nhieu khong the ta xiet! Co mot Phat t ang khi
hat giong thien ac trong tang thc, canh gii phat thc ngoi trong em toi niem Phat, thoat thay
hien rat la phc tap. Cac canh ay thng hien ra di at khap nen nha moc len hai loai hoa o
trong giac m, hoac ngay trong khi tnh thc luc trang cao ti thanh ging, tren h khong hoa ri
ang dung cong niem Phat. Nha Phat goi trang xuong nh ma. Co v ang khi quy niem Phat,
thai nay la A Lai Da Bien Tng. Trong giac bong thay trc ban Phat hien ra oa hao sen o,
m, neu do chung t ac phat hien, hanh gia hoac t bup lan lan n tron, o mi lam phut sau lien
thay cac loai sau trong mnh bo ra, hoac thay ni tan bien. Co mot Phat t ang khi niem Phat,
than co loai nhieu chan giong nh bo cap, ret, canh gii xung quanh bong an mat, trc mat hien
moi em mnh g ra nam bay con; hoac thay cac ra bien nc menh mong, em tnh khong song gio,
loai thu ma quai, canh tng rat nhieu khong ta tren mat bien moc len vo so hoa sen nhieu mau,
xiet c! ai khai ngi nhieu nghiep tham oa nao cung to ln; ke o tng bien an mat,
nhiem, bon xen, hiem oc, thng thay tng hien ra canh nui non co hoa ti tot, co thu sum
nam n, ran ret, hoac d loai sac trang. Ngi sue, co mot ngoi chua nguy nga trang le; tiep theo
nhieu nghiep san han, thng thay cop beo, hoac tng chua nui lai an mat, hien ra canh li chau,
d loai sac o. Ngi nhieu nghiep si me, thng ket lai roi t, t roi ket lai. ai loai co rat
thay loai suc vat, so oc, hoac d loai sac en. Tuy nhieu canh tng nh the. Nhng canh tng nh
nhien, ay ch la c lc, khong phai tat ca eu the goi la noi canh gii hay t tam canh gii, do
nht nh nh the. Neu do chung t lanh phat mot niem khinh an hien ra, hoac do chung t lanh
hien, hanh gia thay cay cao hoa la, thang canh cua cong c niem Phat tr chu bien hien. Nhng
ti tot trang nghiem, manh li chau ngoc; hoac canh nay thoat hien lien mat, hanh gia khong nen
thay mnh an cac th thm ngon, mac o tran chap cho la that co roi e tam lu luyen. Neu
phuc, cung ien bau, hay nhe nhang bay lt sanh niem luyen tiec, ngh rang canh gii ay sao
tren h khong. Tom lai, trong tam cua chung sanh ma nhe nhang an vui, sao ma trang nghiem tot
co u chung t mi phap gii; chung t lanh ep, roi m tng kho quen, mong cho lan sau lai
hien th thay canh Phat, Bo Tat, Nhn, Thien; c thay na, o la iem sai lam rat ln. Co
chung t ac hien th thay canh tam o toi kho. nhan a ch trch tam niem nay la gai trc ch
Nh ngi kiep trc co tu theo ngoai ao, nga. Bi nhng canh tng ay do s dung cong
thng thay mnh phong ra luong ien, hoac xuat ac lc tam hien ma thoi, ch khong co that. Nen
hon i dao chi, tiep xuc vi cac phan am noi ve biet khi ngi tu dung cong en trnh o nao t
chuyen thanh suy, quoc s. Hoac co khi tam thanh nhien canh gii ay se hien ra. V nh ngi l
tnh, trong giac m thay ro viec xay ra oi ba hanh moi khi i qua mot oan ng, tat lai co
 2306

mot oan canh vat sai khac hien lo. Neu nh ke ch nen em tng thau tieu tc nhan lam chan
l hanh cha en nha, ma tham luyen canh ben canh gii. Thau tieu tc v nh canh tri am u ram
ng khong chu ri bc, tat co s tr ngai en toi, hot nhien co tran gio thoi lam may em tam
cuoc hanh trnh, va b b v gia ng chang tan, he ra mot chut anh thai dng, ke o may
biet chng nao mi ve en nha an ngh. Ngi tu en lai che khuat. Lai nh ngi xa co cay lay
cung nh the, neu tham luyen canh gii tam, th la, trc khi la bat len, tat co tng khoi phat
khong lam sao chng c canh gii that. Thang hien. Chan canh gii v nh anh thai dng sang
nh m tng en o cuong vong, tat se b ma suot gia tri trong tanh, va nh luc co cay a lay
pha, lam h hai ca mot i tu. Kinh Kim Cang c la. Tuy nhien, cung ng xem thng thau
noi: Pham co nhng tng eu la h vong; neu tieu tc, v co c tng nay, mi chng minh
thay cac tng chang phai tng, tc thay Nh xac thc co chan canh gii. Nen t o gia cong
Lai. (pham s hu tng giai th h vong; nhc tinh tan, th chan canh gii mi khong xaSee
kien ch tng phi tng, tc kien Nh Lai). Co Two realms.
nhng tng khong phai nhng tng co thuoc Internal sense-spheres: Noi xSee Inner
ve phap hu vi sanh diet, bi cac tng ay chang sense-spheres.
t bao rang mnh co hay khong, that hay gia, ch Internal situation: Noi TnhHoan canh hay
do ke cha ngo ao ly ong niem phan biet, chap tnh hnh ben trong.
cho la co, khong, that, gia, nen mi thanh ra h
Internal sufferings: Noi khoSee Two kinds
vong. en nh bac tham thien khi nhap nh, thay
of suffering.
nh canh menh mang rong khong trong suot, t
Internal Testing Conditions: Noi Khao
tai an nhan, roi sanh niem a thch; hay khi to ngo
According to Most Venerable Thch Thien Tam in
c mot ao ly cao sieu, roi vui mng chap gi
The Pure Land Buddhism in Theory and Practice,
lay, cung eu thuoc ve co tng. Va a co
this is one of the six types of testing conditions.
tng tc la co h vong. Thay cac tng la
During cultivation, some people suddenly develop
thay nhng tng lanh, d, ep, xau, d, sach, co,
thoughts of greed, anger, lust, jealousy, scorn or
khong, Phat, chung sanh, cho en canh am am,
doubt. They may also suffer delusion, leading to
sau tran, van van, chang phai tng, ngha la
drowsiness and sleep. These thoughts sometimes
thay ma ng chap trc cung ng phu nhan, c
arise with great intensity, making the practitioner
e cho no t nhien. Tai sao khong nen phu nhan?
feel annoyed and upset over, at times, trivial
Bi cac tng tuy h huyen, nhng cung chang
matters. Sometimes auspicious and evil events
phai la khong; v nh bong trang ay nc, tuy
alternate in his dreams. The specific details of
khong phai that co, nhng chang phai khong co
these events are too numerous to be described.
tng h huyen cua bong trang. Cho nen trong khi
Faced with these occurences, the practitioner
tu, neu thay cac tng hien, ng lu y, c tiep
should realize that these karmic marks have
tuc dung cong; v nh ngi l hanh, tuy thay
appeared as a consequence of his cultivation. He
canh ben ng, nhng van tien bc e mau ve
should immediately understand that all karmic
en nha. Tc thay Nh Lai la thay ban tanh
occurences and marks are illusory and dream-like;
Phat, hay thay c ao vay. Tom lai, t cac
he should foster right thought and they will
tng a ke tren, cho en s nht tam, ly nht
disappear one after another. Otherwise, he will
tam, eu la noi canh gii. Canh gii nay co hai
certainly be swayed, lose his concentration and
phng dien la Tng T va Phan Chng. Canh
retrogress. The ancients used to say in this
tng t la tam thay roi lien mat. Canh phan
respect: Do not fear an early manifestation of
chng la mot khi c tat c vnh vien, v a
evil karma, fear only a late Awakening.
chng ngo c mot phan chan nh. Khong luan
Sometimes the practitioner, in the midst of intense
noi canh hay ngoai canh, neu la tng t eu
cultvation, suddently becomes confused and
khong phai la chan canh gii, ma goi la thau tieu
weary, which is a state difficult to fight off. At that
tc, ngha la khong thau c mot phan tin tc
very moment, he should arise and bow to the
cua chan tam. Ngi that phat long cau giai thoat,
Buddhas or circumambulate the altar. Or else, he
 2307

may take a temporary break, read a few pages of tung kinhSee Two kinds of challenges, and Six
a book or rearrange some flowers, waiting for his types of testing condition.
mind to calm down before returning to the altar to Internalize the determination for
resume recitation. Otherwise, the more he tries to omniscience: Nhiep thu tam nht thiet trSee
focus his mind, the more scattered it becomes. Ten kinds of definitive mark of Great
This is a case of flexibility in cultivation. It is Enlightening Beings.
similar to the situation of a commander-in-chief
International Buddhist Society:
facing an invading army as powerful as a river
(Buddhasasana Samagama (skt)Buddhist
overflowing its banks. In such a situation, the
Organization founded by the British monk Ananda
general should stay on the defensive,
Metteyya in 1903. Its first headquarters were in
consolidating his position, rather than charging
Rangoon, Burma, and it later opened a branch in
into battle. Some practitioners suddenly feel
EnglandTo chc Phat Giao c mot v Tang
solitary and isolated when reciting the Buddhas
ngi Anh ten Ananda Metteyya sang lap vao
name like a single-note musical piece, and grow
nam 1903. Tru s trung ng au tien c at tai
melancholy and bored. In such cases, they should
Ngng Quang, Mien ien, va sau o no m
not hesitate to add mantra or sutra recitation or
them mot chi nhanh Anh.
visualization to their practiceTheo Hoa Thng
International Network of Engaged
Thch Thien Tam trong Niem Phat Thap Yeu, ay
la mot trong sau loai khao. Co ngi trong luc tu Buddhists (INEB): To chc Mang Li Phat
tap, bong khi len nhng tam niem tham lam, Giao Nhap TheOrganization founded by the
gian hn, duc nhiem, ganh ghet, khinh man, nghi Thai lay activists Sulak Sivaraksa. It first met in
ng, hoac si me de hon tram buon ngu. Nhng 1989 and quickly grew into an important
tam niem ay oi khi phat hien rat manh liet, gap international organization devoted to promoting
duyen s nho cung de cau co bc mnh. Nhieu luc peace and non-violence, working for human rights
trong giac m, lai thay cac tng thien ac bien and environmental protection, and improving the
chuyen. Trong ay nhng tnh tiet chi ly khong lives of poor women. Its symbol is the wheel of
the ta het c. Gap canh nay hanh gia phai y dharma (Dharmacakra), and it is intended as a
thc o la cong nang tu hanh nen nghiep tng non-hierarchical and non-authoritarian
phat hien. Ngay luc ay nen giac ngo cac nghiep organization based on core Buddhist principles. It
tng eu nh huyen, neu cao chanh niem, th t aims to encourage all involved groups to
nhien cac tng ay se lan lt tieu tan. Neu understand that there are no differences about the
khong nhan thc ro rang, tat se b no xoay chuyen linkages between their own concerns and those of
lam cho thoi oa. Tien c bao: Chang s other groups. They have the same goal of
nghiep khi sm, ch e giac ngo cham chnh la operationTo chc Mang Li Phat Giao Nhap
iem nay. Co ngi ang luc dung cong, bong The c mot Phat t tai gia, cung la mot nha
phat sanh tan loan moi nhoc kho cng noi. Ngay hoat ong tch cc cho Phat giao ten Sulak
khi ay nen ng len le Phat roi i kinh hanh, hoac Sivaraksa sang lap. To chc hop mat lan au tien
tam xa lui ra ngoai oc mot vai trang sach, sa vao nam 1989 va no a nhanh chong tr thanh
nam ba canh hoa, ch cho thanh tnh se tr vao mot to chc quoc te quan trong, a tan lc trong
niem Phat lai. Neu khong y thc, c cng ep cau viec khuyen khch hoa bnh va bat bao ong, lam
cho mau nht tam, th cang co gang lai cang loan. viec e bao ve nhan quyen va moi trng, va cai
ay la s uyen chuyen trong luc dung cong, v thien i song cua nhng phu n ngheo. Bieu
nh the giac qua manh t nc tran, ngi chu tng cua to chc la Banh xe Phap, va chu y
soay phai tuy c, nen co thu ch khong nen ra cua no la mot to chc la khong co ang cap va
anh. Co v tu hanh khi niem Phat, bong thay co quyen hanh, ma ch da vao nhng nguyen tac
tch nh ban an oc ieu de sanh buon chan, th Phat giao. To chc hng ti viec khuyen khch
khong ngai g phu them tr chu, quan tng, hoac tat ca cac nhom lien he phai thong hieu s noi ket
gia nhng moi quan tam cua ho va cac nhom
 2308

khac khong co s khac biet. Ho co cung chung chung khong co ban chat oc lap, moi hien tng
mot muc ch trong hoat ong. c mo ta la khong. Cai khong ay co ngha la
International Sangha Bhikshu Buddhist khong co ban chat that s, rieng re va oc lap,
Association: Giao Hoi Phat Giao Tang Gia Khat ch khong phai la khong co hien tng.
S The GiiInternational Sangha Bhikshu Interpenetration (n): Nhap phap giiSee
Buddhist Association, founded in 1978 in the Interpenetration of all dharmas.
United States by Most Venrable Thch Giac Interpenetration of all dharmas:
Nhien, a Tripitaka teacher of dharma. ISBBA was Interpenetration of all thingsNhap Phap Gii.
originated from the Vietnamese Sangha Bhikshu 1) S xuyen vao nhauSee Interpenetration of
Buddhist Association whose founder was late all dharmas.
Great Venerable Minh ang Quang in 1944 2) Basic teaching of the Avatamsaka Sutra
Giao Hoi Phat Giao Tang Gia Khat S The Gii, (Kinh Hoa Nghiem) which reveals the
c Hoa Thng Thch Giac Nhien, mot bac Interpenetration of all dharmas, the smallest
Tam Tang Phap S, thanh lap vao nam 1978 tai dharma contains the largest and vice versa.
Hoa Ky, thoat thai t Giao Hoi Tang Gia Khat S The human mind is the universe itself and is
Viet Nam sang lap bi c Ton S Minh ang identical with the Buddha, indeed, that
Quang vao nam 1944See Vietnamese Sangha Buddha, mind and all sentient beings and
Bhikshu Buddhist Sect. things are one and the same: Trong Kinh Hoa
Inter-origination: Y Tha KhiThe notion of Nghiem, nhap phap gii co ngha la mot phap
inter-origination (paratantra) is very close to du nho nh mot vi tran van cha ng cai
living reality. It annihilates dualistic concepts, ln nhat va ngc lai. Tam chung sanh, vu
one/many, inside/outside, time/space, tru va Phat khong sai khac. Ky that, tam,
mind/matter, and so forth, which the mind uses to chung sanh va Phat la mot.
confine, divide, and shape reality. The notion of Interpenetration of all things: Nhap Phap
inter-origination can be used not only to destroy GiiSee Interpenetration of all dharmas.
habits of cutting up reality, but also to bring about Interpersonal relationship: S lien he gia
a direct experience of reality. As a tool, however, con ngi.
it should not be considered a form of reality in Interpret the immateriality of all things:
itself. The inter-origination is the very nature of Apprehend the immateriality of all thingsGiai
living reality, the absence of an essential self. khong.
You cannot say anything exists in itself. Because
Interpretation and conduct: Understand and
they have no independent identity, all phenomena
doGiai hanh.
are described as empty. This does not mean that
Interpretations of compound terms: Sat-
phenomena are absent, only that they are empty
samasa (skt)Cach giai thch t kep trong tieng
of an essential self, of a permanent identity
Phan (Sanskrit)The six interpretations of
independent of other phenomenaY niem tng
compound terms, considered in their component
duyen ve van vat co the noi la gan gui nhat vi
parts or togetherSau cach giai thch nhng ch
thc tai. No huy diet nhng khai niem nh nguyen
kepSee Six interpretations of compound terms.
ma tam thng dung e giam ham va chia cat
thc tai, ve mot va nhieu, ben trong va ben ngoai, Interpretation of Pitaka: Tang KinhSee
thi gian va khong gian, tam va vat, van van. No Translation of Pitaka.
va la phng tien dung e pha v ma cung la Interpretation of things as real: Hu Giai
phng tien dung e hng dan. Hanh gia phai The interpretation of things as material, opposite
dung no nh mot cong cu, ch khong nen xem no of the interpretation of things as unreal, or
nh la mot thc tai. Y Tha Khi la ban chat toi immaterialS giai thch cho rang moi vat la co
hau cua thc tai, la s thieu vang ve mot cai that, oi lai vi vo giai hay loi giai thch cho
nga. Ban khong the noi c rang bat c th g rang van hu la khong that.
co the ton tai vi t tanh rieng le cua no. V

Interpretation of ultimate reality: Doctrine of Interrupt (v) adult: Noi leo cac bac trng
ultimate realityKhong giai.
Inter-reflection by the Indra net: Nhan a La
Vong Canh Gii MonSee Ten profound
theories.
Interrelated doctrine: Interrelated teaching
Ham Trung GiaoA Tien-Tai term for the
interrelated teaching which was midway between
or interrelated with Hinayana and Mahayana
Giao ly thong giao cua Tong Thien Thai, noi ve
Trung ao (tc la Thong giao trong T Giao
Thien Thai) gia Tieu Tha va ai ThaSee
Four periods of teaching.
Interrelated teaching: Thong
Intermediate doctrine, one of the three branches
of Sakyamuni Buddhas teaching. Tien-Tai
considered the intermediate or interrelated
teaching to be an advance in doctrine on the last,
partially dealing with the emptiness and
advancing beyond the merely relativeThong
giao, mot trong ba chi cua giao phap c Phat
Thch Ca Mau Ni. ay la ten ma cac nha Thien
Thai goi Thong Giao. Thong giao ban ve s tng
co kem hn Tang Giao, nhng xet ky thay ly cung
kha sau sac, at ti sinh tc vo sinh, khong tc bat
khong, nen khen la Gii Noi Ly GiaoSee Three
Sakyamunis teachings and Four periods of
teaching.
Interrogate (v): Hoi.
Interrogate or reprimand other monk or
nun: Van nan hay la ray v Tang hay Ni khac
Under no circumstance, a Bhiksu or Bhiksuni,
regardless of his or her seniority, can interrogate
or reprimand other monks or nuns in the
monastery or in the nunnery without a
Sanghakarman Procedure. If he or she does so,
especially in the presence of laypeople or during
a meal, or putting them in a difficult situation,
commits an Expression of Regret OffenceTrong
bat c trng hp nao, mot v Ty Kheo hay Ty
Kheo Ni, du la lap ha co tham hau en au, cung
khong the van nan hay ray mang ch Tang Ni
trong t vien ma khong qua phep yet Ma. Neu
lam nh vay, ac biet la khi co mat cua ngi the
tuc, hay gia ba an, hay co lam cho v ay kho
x, la pham gii Ba Dat e hay gii oa (phai
phat lo sam hoi).
2309
thng.
Interrupt something: Lam gian oan cai g.
Intervention: S can thiep.
Interrupted: Hu gianNot continuousNot
intermingled, opposite of uninterrupted or
continuousHu gian la co s gian cach ve thi
gian hay khong gian, oi lai vi vo gian la lien
tuc, khong co s gian cach ve thi gian hay khong
gian.
Interview: Tham vanDuring an intense
meditation retreat, personal interviews are held as
often as possible, ideally every day. After the
giao practitioner presents his or her experiences, the
teacher may ask questions relating to particular
details before giving comments or instructions.
The interview process is quite simple. Practitioner
should be able to communicate the essence of his
or her practice in about ten minutes. Consider that
he or she is reporting on his or her report onto him
or herself, which is what meditation actually is.
First, practitioners should report how many hours
of sitting he or she did and how many of walking
in the most recent twenty-four hours period. If he
or she is quite truthful and honest about this, it will
show the sincerity of his or her practice. Next,
describe sitting practice. It is not necessary to
describe each sitting in detail. If sittings are
similar, he or she may combine their traits
together in a general report. Try using details
from the clearest sitting or sittings. Begin
description with the primary object of meditation,
the rise and fall of the abdomen, then add other
objects that arose at any of the six sense doors.
After describing the sitting, go into the walking
practice. Practitioners should only describe
experiences directly connected with walking
movements, do not include a range of objects as
reported in a sitting. Practitioners should try to
describe experiences they had in each movement:
lifting the foot, moving and placing in walking
meditationTrong ky an tu, hanh gia nen tham
van thng xuyen chng nao tot chng ay, ly
tng nhat la moi ngay. Sau khi hanh gia trnh
bay nhng kinh nghiem cua mnh, v thay co the
hoi nhng cau hoi lien quan en nhng chi tiet
trc khi phe phan hay ch giao. Tien trnh tham

van hoan toan n gian. Hanh gia phai thong at
nhng cot loi ve tu tap tap cua mnh trong vong
10 phut. Phai t bao cao ve nhng g xay ra cho
chnh mnh trong luc thien tap. Trc het hanh gia
phai bao cao trong vong 24 gi qua mnh a toa
thien va kinh hanh bao nhieu gi. Neu hanh gia
thc tam ve viec nay, th viec tham van se bieu lo
that s ve viec tu tap cua mnh. Ke en la dien ta
ve toa thien. Khong can phai dien ta chi tiet ve
thien toa. Neu nhng lan toa thien giong nhau,
hanh gia ch can phoi hp nhng yeu to chnh.
Hanh gia phai co gang dung nhng chi tiet ro
rang nhat ghi nhan c trong cac buoi toa thien.
Bat au dien ta e muc thien tap chnh, s phong
xep cua bung, roi them vao nhng e muc khac
cua luc nhap. Sau khi dien ta thien toa, th i vao
kinh hanh. Hanh gia ch nen dien ta kinh nghiem
trc tiep lien he ti nhng chuyen ong khi i
kinh hanh, ch khong nen bao gom mot doc
nhng e muc nh a c bao cao trong toa Nien trang kieuKieu man v tuoi trang nien
thien. Hanh gia phai co gang dien ta nhng kinh
nghiem ma mnh co c trong tng chuyen ong:
d chan len, a chan ti, va at chan xuong at BoldFearless.
trong khi i kinh hanh.
Intimate: NearNear toCloseCan.
Intimate disciples: Elder monksThng Toa
boSee Two divisions of Buddhism.
Intimate friend: Ban than (than hu).
Intimately: Mat thiet.
Intimidate: Ham doaTo threatenTo
menace.
Intolerable:
1) Bat khoan dung: Inexcusable
ImpardonableUnforgivable.
2) Kho chuUnendurableInsufferable
UncomfortableNot tolerable or unbearable.
Intolerance (n): Thieu o lngBat khoan
dungLack of tolerance.
Intone the three sutras: Tung oc chanh
hanhIntone the Amitabha sutra, the sutra of
Infinite Life, and the sutra of Meditation on the
Infinite LifeTung oc Kinh A Di a, Kinh Vo
Lng Tho va Kinh Quan Vo Lng ThoSee
Five proper courses to ensure the bliss of the Pure
Land.
Intoner: Leader of the chantingChu te S
See Seven monks (A).
2310
Intoxicant of desire or sensual pleasure:
Kamasava (p)Duc lauSee Three delusions
(II)(1).
Intoxicant of worldly desires: Kamasava (p)
Intoxicant of sensual pleasuresDuc lauSay
me ve duc lac tran theSee Three delusions (II).
Intoxicate someone with something: Lam say
me ai vi cai g.
Intoxications: There are three intoxications
See Three dharmas (XLVIII).
Intoxication with health: Arogya-mado (p)
Vo benh kieuKieu man v than khong benh
See Three dharmas (XLVIII).
Intoxication with ones prosperous life:
Jivita-mado (p)Hoat mang kieuKieu man v
co i song sung tucSee Three dharmas
(XLVIII).
Intoxciation with youth: Yobbana-mado (p)
See Three dharmas (XLVIII).
Intrepid (a): Gan daDung camNot afraid
Intrigued (a): B loi cuonRemain intrigue: b
loi cuon vao.
Intrinsic(al) (a): Thuoc ve ban chatS
nguyenBelonging to the real nature of a thing;
not dependent on external circumstances.
Intrinsic essence: Ban the noi tai hay chan
ngaChan Nga.
1) The real or nirvana ego, the transcendental
ego, as contrasted with the illusory or
temporal ego: Chan nga hay Niet Ban nga
cua ch Phat, tc la cai nga sieu viet, oi lai
vi vong nga cua pham phu.
2) The ego as considered real by non-Buddhists:
Cai nga ma ngoai ao cho la thc, Phat giao
th cho la gia nga.
Introduce oneself to someone: T gii thieu
mnh vi ai.
Introduce sentient beings into the purity of
Buddhahood: Lam cho chung sanh nhap Phat
thanh tnhSee Ten kinds of fulfillment.
Introduce someone to someone else: Gii
thieu ngi nay vi ngi khac.
Introducing the light and opening the eyes:
Khai Quang iem NhanIntroducing the light,

the ceremony of opening the eyes of an image,
i.e. painting or touching in the pupilLe Khai
Quang iem Nhan tng Phat. Sau khi tng
Phat hoan thanh, chon ngay dang le cung dng
Phat.
Introduction: T phanGii thieu KinhSee
Three divisions of a treatise on a sutra.
Introduction-Guidance-Awakening-
Penetration: Khai Th Ngo NhapThe four
reasons for a Buddhas appearing in the world
Bon ly do Phat th hien ni coi Ta Ba (Kinh Phap
Hoa, pham Phng Tien, c Phat a day: Nay
ong Xa Li Phat, the nao goi la ch Phat The Ton
v ai s nhan duyen ma xuat hien i. Ch
Phat The Ton muon chung sanh giac ngo tri kien
Phat, khien ho c thanh tnh, nen a xuat hien Introduction to Zen Buddhism: Phat giao
i. V muon chung sanh tham nhap vao tri kien Thien Nhap Mon.
Phat, nen xuat hien i. Nay ong Xa Li Phat, Introductory Chapter: Pham TaSee
o la do ch Phat The Ton co ai nhan duyen nen Twenty-eight chapters in the Lotus Sutra.
xuat hien i.):
1) IntroductionKhai: To disclose, or to open
up treasury of truth, or to introduce and open
the Buddhas views and knowledge to
sentient beings; so they can follow, learn,
understand the truths, and clearly distinguish
right from wrongKhai m tri kien hay chan
ly Phat, hay la m ra s thay biet cua ch experiences and feelings rather than to external
Phat cho chung sanh y theo o ma hoc hieu,
hau phan biet ro rang c au ung hay sai.
2) GuidanceTh: To display or to indicate the
meanings of Buddhas teachings, or to teach
sentient beings to learn and patice the views
and knowledge introduced by Buddhas, to
help them know clearly the proper path from
the inproper path, right from wrong, in order
to eliminate the various false views and
knowledgeCh bao tri kien Phat, giup cho
chung sanh tu tap theo nhng thay biet chan
chanh cua ch Phat nham giup ho y theo o
ma hoc hieu, hau ro c neo ung ng
sai, au phai, au trai e dt bo nhng sai Intuitional sect: Meditative sectThien Tong.
lam co hu.
3) AwakenNgo: Awaken means to realize or
to cause men to apprehend it, or to be
awakened to the Buddha Dharmas, avoid
false doctrines in order to escape from
sufferings of births and deaths in the three
evil paths of hell, hungry ghost, and animal,
2311
and be able to be reborn in the more peaceful
and happier realms of heaven and human
Giac ngo tri kien Phat, tc la giac ngo Phat
phap, xa lanh ta phap, e dt la nhng kho
au sanh t ni tam o ac ao nh cac coi a
nguc, nga quy, suc sanh, van van, e c
sanh ve cac neo an vui cua canh tri ngi.
4) PenetrationNhap: To enter, or to lead them
into it, or to penetrate deeply into the
enlightenment fruit of the saintly beings,
being able to transcend and to find liberation
from the cycle of rebirthsTham nhap vao
tri kien Phat, hay tham nhap vao trong qua v
giai thoat cua Thanh nhn, hay la ac ao,
vt thoat ra ngoai vong luan hoi sanh t.
Introductory Parts: Phan kinh noi ve nhn
duyen trong mi hai bo kinhSee Twelve
sutras.
Introspect (n&v): Canh giacAlertnessTo
look within or to look into ones own mind.
Introversion (n): Tnh noi hngAn attitude in
which one directs ones interest to ones own
objects or other persons.
Intuition (n): Immediate perception.
1) Immediate knowing or understanding: The
direct knowing or learning of something
without the conscious use of reasoning
Knowing without knowing how you know
Trc Giac.
2) Seeing: KienDarsana or Disti (skt)
DiscerningIntuitionJudgement
OpinionsSightViewsKien.
Intuitional knowledge: Cintamaya panna (p)
Tri kien trc giac.
1) The meditative method in general: Phap Mon
Thien nh noi chung.
2) Dhyana paramita: Thien Ba La Mat. **See
Six paramitas.
3) The intuitional school established in China
according to tradition by Bodhidharma,
personally propagated from mind to mind as

an esoteric school: Thien Tong c To Bo
e at Ma truyen sang Trung Quoc, tam tam
tng truyen nh mot trng phai mat giao.
Intuitional way: Tue ao.
Intuitionism (n): Thuyet trc giac.
Intuitive certainty: Tam AnSee Mind seal.
Intuitive cognition: Manaketa (skt)Mental
cognitionMental perceptionY niemTam
ThcSee Internal perception.
Intuitive insight: Tue GiacOne of the eight
chief characteristics of satori. In Zen. 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 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 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 noetic 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 od 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
itMot trong tam ac tanh cua giac ngo trong
Thien.. Theo Nhng Kinh Nghiem Ton Giao,
James co neu ra ac tnh tr nang nhng kinh
nghiem than b, va ieu nay cung ap dung cho
kinh nghiem cua Thien, c goi la ngo. Mot ten chng trc giac ve tanh khong.
khac cua ngo la Kien Tanh, co ve nh muon
noi rang co s thay hay cam thay chng ngo.
2312
Khoi can phai ghi nhan rang cai thay nay khac
han vi cai ma ta thng goi la tri kien hay nhan
thc. Chung ta c biet rang Hue Kha a co noi
ve s chng ngo cua mnh, c To Bo e at
Ma an kha nh sau: Theo s chng ngo cua toi,
no khong phai la mot cai khong h toan dien; no
la tri kien thch ng nhat; ch co ieu la khong the
dien thanh li. Ve phng dien nay, Than Hoi
noi ro hn: ac tnh duy nhat cua Tri la can
nguyen cua moi le huyen dieu. Khong co ac
tnh tr nang nay, s chng ngo mat het cai gay
gat cua no, bi v ay qua thc la ao ly cua
chnh s chng ngo. Nen biet rang cai tri kien
c cha ng chng ngo va co quan he vi
cai pho bien va lien quan en kha canh ca biet
cua hien hu. Khi mot ngon tay a len, t cai
nhn cua ngo, c ch nay khong phai ch la hanh vi
a len ma thoi. Co the goi o la tng trng,
nhng s chng ngo khong tro vao nhng g ben
ngoai chnh cai o, v chnh cai o la cu canh.
Chng ngo la tri kien ve mot s vat ca biet, va
ong thi, ve thc tai ang sau s vat o, neu co
the noi la ang sauSee Eight chief
characteristics of satori In Zen.
Intuitive knowledge: Trc giac.
1) Acintya-jnana (skt)Inconceivable
wisdomIndescribable Buddha's wisdom
Bat t ngh tr.
2) Fundamental wisdomOriginal wisdom
Primal wisdomSource of all truth and
virtueKnowledge of fundamental
principlesCan ban tr.
3) Trc giacLng triTri thc on ngo trc
giacTha Tam TrSee Paracittaprajna.
Intuitive mercy: T Nhien TA kind of
mercy possessed by a Bodhisattva, untaught and
without causal nexusMot loai t bi t nhien co
trong mot v Bo Tat, khong do thay day hay
khong lien he en bat c ly do g.
Intuitive nature: Tanh Giac.
Intuitive power: Prajna-bala (skt)Tr Lc
Mot trong Thap Lc Bo TatSee Ten kinds of
powers.
Intuitive realization of emptiness: Thc

Intuitive sect: Mind-only SectZen sectTam
tong (Thien tong)See Ten schools of Chinese
Buddhism.
Intuitive vision: Vipassana (p)Minh Sat
TueInsightA Buddhist system of meditation
practiced in the TheravadaHe thong thien nh
cua Phat giao Nguyen Thuy.
Intuitive wisdom:
1) The untaught or inborn wisdom of a Buddha:
T Nhien TrUntaught to him and outside
the causal nexusTr bam sanh ch khong
do thay day cua mot v Phat.
2) Inner light: Than QuangNoi quang hay tr
trc giac.
Invaka (skt): Mrgasiras (skt)TruyName of
one of the twenty eight constellationsSee
Twenty eight constellations.
Invalid (a): Vo hieu.
Invalid proposition: Nang pha mon (co the pha
bo i c). ay la mot trong tam phap mon hay
tam ly luan khon ngoan trong ly luan Phat giao
This is one of the eight kinds of syllogisms in
Buddhist logicSee Eight kinds of syllogisms in
Buddhist logic.
Invariable (a): ConstantNot changingNot
variableUnchangingBat bienKhong thay
oi.
Invariably: Khong thay oiKhong thoi
chuyen.
Inverse method in meditation: Nghch
QuanThe adversaties, resisting and opposing
with, reverse or backwardTrai ngc vi chan
ly goi la nghch (lam ngc lai vi th t hay sincere, and to be upright: Cach vat, tr tri,
phng thc quan la nghch quan, th du nh quan
thap nh nhan duyen th khong nng theo th t
vo minh, hanh, thc, van van; ma lai i ngc t
t, lao, benh, sanh, hu, van van; hay la theo qua
ma do nhan).
Inverted: Viparyaya (skt)Contrary to reality
Upside-down. **See Viparyaya.
Inverted and delusive ideas: Upside down and
delusive ideas, one of the four inverted or upside-
down ideas, the illusion that the ego is real. The
illusion that the ego has real existenceien ao
vong tng, nga ien ao, hay phien nao v cho
rang nga la co thc. ** See Four inverted, upside-
2313
down, or false beliefs, Three subversions, Seven
upside-down views, and Eight upside-down views.
Inverted perception: See Inverted thoughts.
Inverted thoughts: Inverted perceptionTng
ien aoOne of the three subversions, inverted
thoughts or perceptions, i.e. the illusion of
regarding the seeming as realMot trong tam
ien ao, pham phu oi vi luc tran ma suy tng
ien ao roi sinh ra cac loai phien nao.
Inverted views: Upside-down livingUpside
down viewsWrong views (seeing things as they
seem, not as they really are)Ta kien (ao kien).
1) Upside down or inverted views: ao Kien
Seeing things as they seem not as they are,
e.g. the impermanent as permanent, misery as
joy, non-ego as ego, and impurity as purity
Vong kien ien ao hay cai hieu thay sai
ngc vi s that, cho vo thng la thng,
cho kho la lac, cho vo nga la nga, va cho bat
tnh la tnh.
2) Co bon loai ta kienThere are four Inverted
(wrong) viewsSee Four inverted (wrong)
views.
Invest in land, money or real-estate: au t
vao at ai, tien bac va a ocA Bhiksu or
Bhiksuni who invests in land or real-estate,
commits an offence that involves Release and
Expression of RegretTy Kheo hay Ty Kheo Ni
nao au t vao at ai, tien bac va a oc la pham
gii xa oa (phai buong bo va phat lo sam hoi).
Investigate everything thoroughly, to extend
ones knowledge to the utmost, to be
thanh y, chanh tam (tm hieu s vat en cung,
biet g th phai biet cho en ni en chon, y phai
chan thanh, tam phai ngay thang, o la bon ieu
ma ngi quan t phai theo. Ngi Phat t cung
nen hoc theo bon ieu nay, v chung giup chung
ta thay ro c ban mat that cua s viec trong
moi tnh huong).
Investigation: Vitakka (p)Vitarka (skt)
Dhamma-vicaya-sambojjhanga (p)Initial
ApplicationInvestigation (to cause the mind
unstable)PonderingReflectionS ngam
nghTam hay tm cau s viec lam cho tam tanh
bat onSee Fifty-one Dharmas interactive with
 2314

the Mind, and Seventy-five dharmas of the meanings that can be experienced personally.
Abhidharma Kosa. Generally when we say dharma we mean
(I) An overview of Investigation: Tong quan phenomena, mind and matter. We also mean
ve TamIn the Buddhist sutras, the words the laws that govern the behavior of
vitakka is often used in the loose sense of phenomena. When Dharma is capitalized, it
thought, but in the Abhidharma it is used in refers more specifically to the teaching of the
a precise technical sense to mean the mental Buddha, who realized the true nature of
factor that mounts or directs the mind onto the dharma and helped others to follow in his
object. Just as a kings favourite might path. The commentaries explain that in the
conduct a villager to the palace, even so context of investigation, the word dharma
vitakka directs the mind onto the object has an additional, specific meaning. It refers
Trong kinh ien Phat Giao, danh t tam to the individual states or qualities uniquely
c dung long leo vi ngha suy ngh, present in each object, as well as the common
nhng trong A Ty at Ma Luan th danh t traits each object may share with other
tam c dung nh mot thuat ng co ngha objects. Thus, individual and common traits
ac biet. o la cai g hng nhng trang thai are what we should be discovering in our
cung phat sanh ong thi ve mot oi tng. practice (see That Bo e Phan)Khong co
Nh ngi can than c vua yeu chuong t nao trong Anh ng tng ng vi thuat
hng dan mot dan lang i vao cung ien, ng Nam Phan Dhamma-vicaya-
cung the ay, tam hng dan tam en e sambojjhanga; tuy nhien, t tng ng gan
muc. nhat trong Anh ng la t Investigation.
(II) The meaning of Investigation: Ngha cua Chung ta noi rang tam chung ta b bao boc
TamThere is no equivalent for the Pali bi toi tam m mt, va ngay khi anh sang lua
term Dhamma-vicaya-sambojjhanga in vao la tr tue phat sinh. Anh sang lam hien lo
English; however, the nearest equivalent term cac hien tng danh sac nh o ma tam co
in English is investigation. We say that our the thay chung mot cach ro rang. Cung nh
mind is enveloped by darkness, and as soon khi i vao mot phong toi neu ban c a
as insight or wisdom arises, we say that the cho mot cai en chieu, la ban bat au thay
light has come. This light reveals physical and nhng g trong phong. Hnh anh nay dien ta
mental phenomena so that the mind can see trach phap, chi th nh trong that giac chi.
them clearly. It is as if you were in a dark Trong thien tap, trach phap khong co ngha
room and were given a flashlight. You can la tm toi, nghien cu, suy ngh hay tham
begin to see what is present in the room. The nh. No la trc giac, mot loai nhan biet bang
image illustrates investigation, the second tr tue e phan biet moi ac tnh cua cac hien
enlightenment factor in the Bojjhangas. In tng. Thuat ng Vicaya trong Nam Phan
meditation, investigation is not carried out by thng c dch ra trach phap; no con
means of the thinking process. It is intuitive, a ong ngha vi tr tue hay s sang suot.
sort of discerning insight that distinguishes the V vay trong thien tap khong co cai g goi la
characteristics of phenomena. The word trach phap nham phat hien cai g ca. Mot
Vicaya in Pali is the word usually translated khi Vicaya co mat th trach phap va tr tue
as investigation; it is also a synonym for cung hien khi. Nh vay trach phap la g?
wisdom or insight. Thus in meditation Chung ta phai lam g e thay no? Trach phap
practice there is no such thing as a proper la thay cac phap; ay la thay cac hien
investigation which uncovers nothing. When tng cua than va tam. ay la thuat ng c
Vicaya is present, investigation and insight dung vi nhieu ngha co the c chng
coincide. They are the same thing. So what is nghiem bi tng ngi. Thong thng khi
it we investigate? What do we see into? We chung ta noi phap chung ta muon noi en
see into Dharma. This is a word with many cac hien tng cua than va tam. Chung ta
 2315

cung muon noi rang chung ta thay luat ieu invisiblesVo tng la mot s that khong the
hanh cac hien tng o, thay nhng ac tnh phan cach c. Co bon ieu khong the thay
rieng, cung nh nhng ac tnh chung cua cac cSee Four invisibles.
oi tng. Khi Phap c viet hoa, ngi ta Invisible aid: Minh gia hoMysteric aid, in
muon ch en giao phap cua c Phat, bac getting rid of sins, increasing virtueGia ho
a chng nghiem c chan tanh cua phap va khong thay c hay gia ho mot cach b mat trong
giup ngi khac i theo con ng ma Ngai viec loai tr toi loi va tang trng cong cSee
a vach ra. Nhng nha bnh luan giai thch Dual aid bestowed by the Buddha.
rang trong trach phap th ch phap con co Invisible aid of the spiritual powers: Minh
ngha ac biet khac na. Ch phap nay ch Gia (li ch do sc manh tam linh hay do s cam
nhng trang thai hay pham chat ca nhan hay ng cua ch Phat va ch Bo Tat em lai khong
ac tanh rieng ch hien hu trong tng e thay biet).
muc mot, cung nh ac tanh chung cua tng
Invisible benefit: Minh LiInvisible merit, i.e.
e muc co the chia xe vi nhng e muc
within spiritualNhng cong c hay li lac tam
khac. V vay, hai ac tnh chung va rieng la
linh khong nhn thay c.
nhng g ma hanh gia phai kinh nghiem trong
Invisible form: Gia SacInvisible or internal
khi tu tap thien nhSee Seventy-five
form, i.e. spiritual formVo bieu sac hay hnh
dharmas of the Abhidharma Kosa.
thc ben trong, nh hng v khong co hnh the.
(III) Other characteristics of Investigation
Nhng ac tnh khac cua Tam: Invisible imperceptible things: Bat Kha Kien
1) Vitakka or initial application directs the Vo oi SacThe invisible, imperceptible or
mind onto the object: Tam hng dan tam i immaterial thingsChang phai nhng th ma mat
vao e muc. co the trong thay c. Phap do nhng th cc
2) Vitakka is neither wholesome nor nho sanh ra.
unwholesome: Tam khong thien, ma cung Invisible mark on the head: Vo Kien nh
khong bat thien. TngOne of the thirty-two good marks, the
3) When vitakka associates with wholesome usnisa, or lump, on Buddhas head, called the
deeds, vitakka becomes wholesome: Khi lien invisible mark on the head, because it was
hp vi thien th tam la thien. supposed to contain an invisible sign; perhaps
4) When vitakka associates with because it was coveredMot trong ba mi hai
unwholesome deeds, it becomes tng hao, tren au c Phat co khoi tht hnh bui
unwholesome: Khi lien hp vi bat thien, th toc. Trong tng nay co cai nh iem ma tri
tam tr nen bat thien. ngi khong the thay cSee Thirty-two
5) In the practice for attaining jhana, vitakka has auspicious marks.
the special task of inhibiting the hindrance of Invisible objects (sound, voice): An sacSee
sloth and torpor: Trong thc tap thien tam Three kinds of rupa (A).
tam thi khac phuc trang thai hon tram va Invisible perceptible things: Bat Kha Kien
thuy mien. Hu oi SacThe invisible, perceptible or
Investigation of (choosing) the dharma: material things, such as sound, smell, etc.Chang
Discriminative investigation of the Dharma phai nhng th ma mat co the trong thay c.
Trach phapSee Seven Bodhyangas. Phap do nhng th cc nho tao thanh nh am
Invincible (a): Ajita (skt)A title of Maitreya thanh hay mui v.
BuddhaUnsurpassedA dat aVo nang Invisible powers: Minh ChungThe invisible
thangSee Ajita. powers, Brahma, Sakra, Yama, the spirits in
Invisible (a): Khong the thay cNhat That generalNhng sc manh vo hnh, nh Pham
Vo TngThe one reality being indivisible is Thien, Thien Vng, Da Ma Thien, noi chung la
apart from all transient (or empty) forms, and is nhng lc vo hnh.
therefore styled the formless. There are four

Invisible and resisting matter: Anidassana-
sappatigham rupam (p)Vo kien hu oi sac
See Three dharmas (XXIX).
Invisible spirits: U LinhSpirits in the shades,
the souls of the departedTinh linh cua coi u
minh, th ma chung sanh trong luc ao khong the
thay c. Sau khi con ngi chet, hnh the cua than khau y cua ngi tho gii khong bieu th
ho khong the thay c nen goi la u linh.
Invisible track: Secret trackMat tch.
Invisible and unresisting matter: Anidas-
sana-appatigham-rupam (p)Vo kien vo oi
sacSee Three dharmas (XXIX).
Invite to come: CallBeckonNotifyThnh
en.
Invite (v) respectfully: Cau thnhKnh mi.
Invite the spirit of someone to return home:
Call home the soul of someoneCall forth a
spiritInvoke a spiritChieu hon (goi hon ngi
chet tr ve).
Inviter (n): Trieu Thnh ong TThe inviter,
possibly etymologically connected with achavaka;
he is the youth fifth on the left of Manjusri in his
group of the Garbhadhatu, and is supposed to
invite all the living to enlightenmentV ong t
th nam ben trai cua Ngai Van Thu S Li Bo creating the practice of dancing nembutsu, in
Tat, ngi co nhiem vu trieu thnh moi chung
sanh i en giac ngo.
Invocation (n): Khau xng (le cau nguyen).
Invocation with the mouth: Khen Ngi Mon
hay Khau niemSee Five devotional gates of the
Pure Land Sect.
Invoke (v): ChuTo wish, either to bless or
curse.
Invoke the Buddhas name: Xng hong danh
Phat.
Invoke the name of Amitabha Buddha: Xng
danh chanh hanhXng tung hong danh c
Phat A Di aSee Five proper courses to ensure
the bliss of the Pure Land.
Invoke a spirit: Call home the soul of
someoneInvite the spirit of someone to return
homeCall forth a spiritChieu hon.
Invoker: Tru nguyen SSee Seven monks.
Invoking Buddha with a loud voice: ai
Niem PhatMeditating on Buddha with
continuous concentration.
2316
Involve (v): Taranga (skt)Dnh lu.
Involvement (n): S tham d.
Involuntary (a): Vo tnh.
Inward invisible power: Vo Bieu GiiThe
inward invisible power received with the
comandments during ordinationKhi tho gii,
tng tho gii ra ngoai, ma trong than nay sinh ra
vo bieu gii giup ngan nga ieu sai trai. Gii
nay vnh vien tng tuc trong than e bao ho than
khau y tranh ieu quay ac.
Inward spheres: Can oi vi canh.
Inwardness (n): Ban chat noi tai.
I-On-O (jap): Bhisma-garjita-ghosa-svara-raja
(skt)Name of a legendary BuddhaUy Am
VngThe king with the awe-inspiring voice,
the name of countless Buddhas successively
appearing during the empty kalpaCon goi la Uy
Am Vng Phat vi am thanh vi dieu, ten cua vo
lng c Phat xuat hien thi Khong Kiep (cac
ngai th hien lam sang to ngha thc te vi am
thanh vi dieu cua cac ngai).
Ippen (1239-1289): Nhat Bien Thng Nhan
Japanese Pure Land teacher, best known for
which he and his followers would dance for joy
while chanting the NEMBUTSU (Namu Amida
Butsu or Praise to Amitabha Buddha). He said that
the practice was intended to demonstrate his joy
and gratitude toward Amitabha, because he was
certain that he was already saved by him. Ippen
also initiated the practice of giving people small
amulets called ofuda inscribed with the
Nembutsu. During his lifetime he and his
followers handed out over 600,000 ofuda, telling
people that just touching one would create a
karmic connection with Amitabha which would
enable him to use his saving power to bring them
to salvation, even if they had performed evil
deeds (and even if they had no faith at all in the
practice or in Amitabha)V thay cua trng phai
Tnh o Nhat Ban, noi tieng v a tao ra phng
thc thc hanh khieu vu niem Phat, trong o
ong va cac e t se va khieu vu vui ve, va
niem Phat A Di a. Ong noi rang s tu tap nay
nham bieu lo s vui ve va long biet n cua mnh
en c Phat A Di a, v ong biet chac chan

rang ong a c c Phat A Di a cu roi.
Ippen cung khi xng viec cho ngi khac bua
chu goi la ofuda trong o co viet ch Nam Mo
A Di a Phat. Luc sinh tien ong va o e cua
mnh a ban ra tren 600.000 la bua, bao rang ch
can r vao la bua la ngi ta co the tao nghiep
noi ket vi c Phat A Di a co the khien Ngai
co the dung lc cu o cua Ngai e cu o ho,
ngay khi ho a lam nhng viec ac, hay ngay ca
khi ho khong co niem tin ve viec thc tap nay,
hay khong co niem tin ni c Phat A Di a.
Ippen-Shonin (jap): See Ippen.
Ire (n): SanAngerHateFor which the
meditation on kindness (t) and pity (bi) is the
remedySee Dosa, and Three ailments (A).
Irina-Parvata (skt): Hiranya-Parvata (skt)Y
Lan Na Bat Phat aAn ancient kingdom noted
for a volcano near its capital, the present
MonghirMot vng quoc co c ghi nhan co
ngon nui la gan kinh o ma bay gi la Monghir.
Iron record: Quy LucContaining the sins of
men in Yamas office in HadesT trat bang sat
ghi toi phu Diem Vng.
Iron-Ring Mountain: Cakravala (skt)
Cakravada (skt)Nui Thiet ViThiet Vi Sn
The Iron Ring Mountain, supposed to encircle the
earth, forming the periphery of a world. Mount
Meru is the centre and between it and the Iron
Mountains are four continents, seven metal-
mountains and the eight seasNui Thiet Vi hay
nui sat bao quanh the gii. Nui Tu Di la trung
tam, ben ngoai co t chau, bay nui va tam bien.
Iron tablets in hades: Thiet TratOn which
are recorded each persons crimes and meritsSo
sach bang sat di am phu, dung e ghi toi va This matter or Zen is like a great mass of fire;
cong cua moi ngi.
Iron tree: Thiet thu (cay sat)When its time
comes, even the iron tree blossoms, or when its
time comes, everything is possibleKhi thi en
th cay sat cung tro hoa, hoac gia luc co thi th
cai g cung co the xay ra c.
Iron wheel: Thiet Luan (sat)See Four wheels
(D).
Iron-Wheel King: Thiet Luan Vng.
1) Ruler of the South and of Jambudvipa, one of
the four Cakravala kings: Ngi tr v coi
2317
Nam Diem Phu e, mot trong t Luan
Vng. **See Four wheels.
2) The iron-wheel king to the ten faiths of a
Bodhisattva, one of the six kinds of
cakravarti, or wheel kings, each allotted to
one of the six positions: Thiet Luan cho Thap
Tn V, mot trong sau v luan vng, moi v tr
v mot phngSee Six kinds of cakravarti.
Iron-Wheel mountain: Thiet Luan SnAn
Iron-Wheel mountain encompassing all these
above mentioned mountainsNui Thiet Luan bao
boc cac nui va ke trenSee Nine concentric
mountain ranges and eight seas.
Iron will: Y ch sat a.
Ironical (a): Ma mai.
Irrational (a): Khong hp lyPhi ly.
Irrational views: Nhng quan niem khong hu
ly.
Irrationalism (n): Chu ngha phi ly tnh.
Irrationality (n): Bat hp lyBoi LyOne of
the eight chief characteristics of satori. In Zen.
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 coherently or
logically. When it is explained at all, 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:
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
conceptualizationMot trong tam ac tanh cua
giac ngo trong Thien. Chng ngo khong phai la
mot ket luan ma ngi ta at c bang suy luan;
no coi thng moi xac nh cua tr nang. Nhng ai
a tng kinh nghiem ieu nay eu khong the giai
thch no mot cach mach lac va hp ly. Mot khi
ngi ta co tnh giai thch no bang ngon t hay c
ch, th noi dung cua no a b thng ton t nhieu.
V the, ke s c khong the voi ti no bang nhng
cai hien hien ben ngoai, ma nhng ai a kinh
nghiem qua mot lan chng ngo th thay ro ngay
nhng g thc s khong phai la no. Kinh nghiem
chng ngo do o luon luon mang ac tnh boi ly,
kho giai, kho truyen. Theo Thien s ai Hue th
Thien nh la mot ong la chay ln; khi en gan
nhat nh sem mat. Lai na, no nh mot li kiem
sap rut ra khoi vo; mot khi rut ra th nhat nh co
ke mat mang. Nhng neu khong rut ra khoi vo,
khong en gan la th chang hn g mot cuc a
hay mot khuc go. Muon en ni th phai co mot
ca tnh qua quyet va mot tinh than sung man.
ay chang co gi len mot chut suy luan lanh lung
hay phan biet thuan tuy sieu hnh, nhan thc; ma
la mot y ch vo vong quyet vt qua chng ngai
hiem ngheo, mot y ch c thuc ay bi mot
nang lc vo ly hay vo thc nao o, ang sau no.
V vay, s thanh tu nay cung xem thng luon
ca tr nang hay tam tngSee Eight chief
characteristics of satori In Zen.
Irregular death: Chet bat ng (bat ac ky t)
There are nine kinds of irregular deathCo chn
nguyen nhan gay ra cai chet bat ac ky tSee
Nine kinds of irregular death.
Irregular dhyana: Bat nh Ch Quan
Irregular, simple and complex mixed, such as
stopping every thought as it arisesn gian va
phc tap dung hoa lan nhau, chang han nh ngng
s suy ngh khi no va khi lenSee Three
modes of entering dhyana.
Irregular hours or times: Samaya (skt)
Unfixed hours or timesTam muoi da thiNhat
thi hay thi gian khong co nhSee Two times
or periods.
Irregular, simple and complex mixed: Bat
nh Ch QuanStopping every thought as it
arisesn gian va phc tap dung hoa lan nhau,
2318
chang han nh ngng s suy ngh khi no va khi
lenSee Three modes of entering dhyana.
Irregularity (n): Bat hp qui cach.
Irrelevance (n): S bat tng quanKhong
thch ang.
Irrelevant (a): Khong thch ang.
Irreligious (a): Vo ton giao.
Irremovable (a): Bat di bat dch.
Irresolute: IndeterninateIndefinite
UndecidedUnfixedUnsettled
UndeterminedUncertainBat nh.
Irrespective of whether a Buddha appears
or not: Du Phat co th hien hay khong.
Irresponsibility: Amudha-vinaya (skt)Bat
TriMental derangementTo make a monk
admit that he was not in his normal mind when the
point of dispute aroseLam cho mot ben nhn
nhan rang tam tr mnh khong bnh thng khi xay
ra tranh chapSee Seven rules given in the
Vinaya for settling disputes among monks and
nuns.
Irreversible (a): Khong the chuyen ngc c.
Irritability and imprudence: S kho chu
(nong gian) va bat can.
Irritation (n): S bc rc.
Irsya (skt): o kTat oEnvyEnvy or
impatience of anothers successJealousy, or
envy of others possessions. One of the Upaklesa,
or secondary hindrancesGanh ghet vi tai san
cua ngi khac. Mot trong nhng chng ngai
See Seventy-five dharmas of the Abhidharma
Kosa.
Irsyapandaka (skt): o Bat NamY Le Sa Ban
o CaY Le Sa Chng NoEunuchs or
impotent save when stirred by jealousy, one of the
five classes of "eunuchs."Bat lc, mot trong
nam loai thai giam.
Isadhara (skt): Tr Truc SnY Sa a LaThe
second of the seven concentric circles surrounding
Sumeru which is made of seven precious things,
rounded like a hub, and its sea, 42,000 yojanas
wide, is filled with fragrant flowers. It is defined
asTr truc Sn co ten tieng Phan la Y Sa a La
Sn, vong nui th nh trong bay vong bao quanh
nui Tu Di, co hnh nh truc banh xe, c lam bi

bay bau, bien rong 42,000 do tuan, ay nhng
bong hoa thm ngat. No c nh ngha nh la:
1) Holding the axis or axle: Tr Truc.
2) The axle-tree: Xa Truc.
3) Sovereign control: T Tai Tr.
** See Seven concentric ranges around Sumeru,
and Nine concentric mountain ranges and
eight seas.
Isana (skt): Y Xa Na Thien.
1) The devas of the sixth desire-heaven: Ch
thien trong coi tri duc gii th sau.
2) Mahesvara (skt): Ma He Thu La Thien.
3) The sun as a form of Siva: Mat tri la mot
hnh thc cua than Siva.
4) Head of the external Vajra-hall of the
Vajradhatu: Vien chu cua ben ngoai Kim
Cang Vien trong nhom Kim Cang gii.
5) Siva with his three firece eyes and horns:
Than Siva ba mat nhieu sng.
Isana and Siva heaven in the Northeast:
ong Bac vi Tri Y-Sa-NiThis is one of the
eight heavens and devas at the eight points of the
compassay la mot trong tam coi Tri va ch
Thien tam hngSee Eight Heavens at the
eight directions.
Isan-Reiyu (jap): Wei-Shan-LingyuS Qui
Sn Linh Hu.
Ise (jap): ien Y The (th Thien Chieu ai Than
ben Nhat Ban).
Isfijab: Bach Thuy ThanhWhite-river town in
Turkestan, situated on a small tributary of the
JaxartesThanh pho nam ben dong Bach Thuy,
mot phu lu cua song Jaxartes Turkestan.
Isipatana (p): Rsipatana (skt)Site of the
famous Deer ParkCh Thien oa x.
Isitva (skt)Nang hu chuTo make
everywhere and everthing to be omnipotent, or to
be able to control all natural lawsCo kha nang
lam cho co quyen vo han khap moi ni va tren
moi vatSee Eight supernatural powers of
transformation.
Islam religion: Hoi giao.
Isolated hells: a Nguc Co oc
Isolated hill: Co Sn.
1) Ngon nui nam cheo leo mot mnh.
2) A monastery in Kiang-Su and name of one of
its monks: Co Sn T va ten cua mot trong
2319
nhng v Tang tru tr tai ay (S Thch Tr
Vien 975-1021, e t cua Phung Tien
Nguyen Thanh, t la Vo Ngai Trung Dung
T. Con goi la The Phu hay Benh Phu. S
theo hoc yeu ch cua tong Thien Thai Tam
Quan vi ngai Phung Tien Nguyen Thanh, tu
hanh tai nui Co Sn Tay Ho, soan viet
nhieu trc tac. S th tch nam 1021. S a
tng soan bo s chu Kinh Lang Nghiem).
Isolation: ni co lieu ( ni co lieu e thanh
tu thien o)See Six things which enable a
bodhisattva to keep perfectly the six paramitas.
Issa (p): EnvyTat o (khong muon nhn thay
ngi khac thanh cong hay hanh phuc)See
Fifty-two mental states.
Issue (n): Van e.
Issue (v): Phat xuat.
Issued from something: Come out from
somethingXuat phat t cai g.
Isvara (skt): Is(h)vara (skt).
1) Self-existent: IndependentAbsoluteUsed
of Buddhas and Bodhisattvasai T Tai
Thng dung e ch ch Phat va ch Bo Tat.
2) The Highest Self, or the God of Free Will: T
tai thien.
Isvaradeva (skt): God of freedomT Tai
Thien.
1) God of Free Movement: Coi tri T Tai
King of the devaGod of freedom.
2) A title of Siva, king of deva: Danh hieu cua
Ma He Thu La (Siva).
3) Mahesvara (skt): ai T Tai ThienMot
danh hieu cua Bo Tat Quan AmA title
applied to Kuan-Yin.
It does not really matter: That s cha quan
trong.
Its believe that: People believe thatNgi ta
tin rang.
Its better to die as a cultured and respected
person than to live as a wicked person: Tha
chet la mot ngi c hanh con hn song nh mot
ke quy quyet.
Its difficult to be reborn (in the human
realm) as a human being: Sanh Lam Ngi La
KhoHuman beings have both pleasure and
suffering, thus its easy for them to advance in

cultivation and to attain Buddhahood; whereas the
beings in the Deva realm enjoy all kinds of joy
and spend no time for cultivation; beings in the
realms of animals, hungry ghosts and hells are
stupid, living in filth and killing one another for
food. They are so miserable with all kinds of
sufferings that no way they can cultivate. Of all
precious jewels, life is the greatest; if there is life,
it is the priceless jewel. Thus, if you are able to
maintain your livelihood, someday you will be
able to rebuild your life. However, everything in
life, if it has form characteristics, then, inevitably,
one day it will be destroyed. A human life is the
same way, if there is life, there must be death.
Even though we say a hundred years, it passes by
in a flash, like lightening streaking across the sky,
like a flowers blossom, like the image of the
moon at the bottom of a lake, like a short breath,
what is really eternal? Sincere Buddhists should
always remember when a person is born, not a
single dime is brought along; therefore, when
death arrives, not a word will be taken either. A
lifetime of work, putting the body through pain
and torture in order to accumulate wealth and
possessions, in the end everything is worthless
and futile in the midst of birth, old age, sickness,
and death. After death, all possessions are given
to others in a most senseless and pitiful manner.
At such time, there are not even a few good
merits for the soul to rely and lean on for the next
life. Therefore, such an individual will be
condemned into the three evil paths immediately.
Ancient sages taught: A steel tree of a thousand
years once again blossom, such a thing is still not
bewildering; but once a human body has been
lost, ten thousand reincarnations may not return.
Sincere Buddhists should always remember what
the Buddha taught: It is difficult to be reborn as a
human being, it is difficult to encounter (meet or
learn) the Buddha-dharma; now we have been
reborn as a human being and encountered the
Buddha-dharma, if we let the time passes by in
vain we waste our scarce lifespan.Coi ngi
sng kho lan lon, nen de tien tu e at thanh Itching: Trao xuc hay nga ngaiSee Eight
qua v Phat; trong khi cac coi khac nh coi tri th physical sensations.
qua sng nen khong mang tu tap, coi suc sanh, Itinerant bonze: Du phng Tang.
nga quy va a nguc th kho s ngu toi, nh nhp,
an uong lan nhau nen cung khong tu c. Trong
2320
cac tran bao, sinh mang la hn, neu mang mnh
con la con tat ca. Ch mong sao cho than mang
nay c song con, th lo chi khong co ngay gay
dng nen c nghiep. Tuy nhien, van vat tren i
neu a co mang cai tng hu vi, tat phai co ngay
b hoai diet. i ngi cung the, he co sanh la co
t; tuy noi tram nam, nhng mau nh anh chp,
thoang qua ta sng, nh hoa hien trong gng,
nh trang long ay nc, hi th mong manh, ch
nao co ben lau? Phat t chn thuan nen luon nh
rang khi sanh ra a khong mang theo mot ong,
nen khi chet roi cung khong cam theo mot ch,
suot i lam lung kho than tch cha cua cai, rot
cuoc vo ch cho ban than mnh trc cai sanh lao
benh t. Sau khi chet di, cua cai ay lien tr qua
tay ngi khac mot cach phu phang. Luc ay
khong co mot chut phc lanh nao e cho than
thc nng cay ve kiep sau, cho nen phai oa vao
tam o ac ao. Co c co day: Thien nien thiet
moc khai hoa d, nhat that nhn than van kiep
nan. Ngha la cay sat ngan nam ma nay n hoa
cung cha lay lam kinh d, ch than ngi mot khi
a mat i th muon kiep cung kho ma tai hoi. V
the, Phat t chn thuan nen luon nh nhng g
Phat day: Than ngi kho c, Phat phap kho
gap. c than ngi, gap Phat phap, ma ta n e
cho thi gian luong qua vo ch, qua la uong cho
mot kiep ngi.
Its easy to criticize but much more difficult
to do: Ch trch ngi th de ch en khi mnh
lam c th kho (Ngon d hanh nan).
Its mind, its Buddha: Tc tam tc Phat.
Its relatively easy to move mountains and
rivers, but it is most difficult to change a
persons basic nature: Song nui con tng oi
de cai bien ch ban tnh co hu cua con ngi th
kho long ma thay oi (Giang sn d cai, ban tnh
nan di).
It sounds reasonable: Co ve hu ly.
Itaretara (skt): B B Khong, mot trong bay loai
khongReciprocity, one of the seven kinds of
Emptiness. **See Seven kinds of emptiness (7).
Itinerant monk: Wandering monkDu tang
Hanh cc tang.

Itinerary: Hanh trnh. xay dng vao nam 1984, cach Ulan-Ude khoang
Itivrttaka (skt): Ityukta (skt)Itivuttaka (p)Y 25 dam. ay la tru s cua Lat Ma Hambo, mot
e Muc a GiaBan S KinhNarratives of
past lives of the Buddhas disciples. One of the
twelve classes of sutras in which the Buddha tells
of the deeds of his disciples and other followers as
well as his foes in previous lives. They show how
acts of previous lives influence the circumstances
of the present life according to the law of
Karma. Many of those stories are Indian folk
tales from pre-Buddhist times; however, the
Buddha based on these stories to mention about
previous lives of his disciples. Nowadays, in
addition to the text written in Pali, there are
translations in Chinese and English. However, the
Chinese translation is based on a lost sanskrit
version, not the Pali one Mot trong mi hai bo
kinh, trong o c Phat ke ve nhng chuyen tien
than cua cac e t cung nh cac ch thu ng
thi cua Ngai. Ban kinh nay cho thay nhng ng
x trong cac cuoc i trc ay anh hng nh
the nao en nhng hoan canh cua cuoc i hien
tai, theo luat cua Nghiep. Nhieu cau chuyen
nay bat nguon t nhng co tch dan gian An o,
co trc khi Phat giao xuat hien, nhng c c Jack-o-lantern: Ma tri.
Phat lay o lam truyen tien than cua nhng e t Jadata (skt): Tra o Tha.
cua Ngai. Hien nay ngoai van ban tieng Ba Li ra
con co nhng dch ban tieng Trung Hoa va tieng
Anh. Tuy nhien, dch ban tieng Hoa la can c t
nguyen ban Bac Phan, ch khong phai t van ban
Ba LiSee Past Lives Sutra, and Twelve sutras.
Iturtaka (skt): Itivrttaka (skt)Bon SSee
Itivrttaka, and Twelve sutras.
Ityuktas (skt): Y e MucThe Buddhas
discourses arsing out of events (personal events or
Jataka stories, one of the twelve classes of
Buddhist liturature)Bon s thuyet, mot trong
mi hai bo kinh Phat.
Ivolginsky Monastery: One of the major
Buddhist monasteries in Russia, constructed in
1948 about 25 miles from Ulan-Ude. It is the seat
of the Hambo Lama, one of the most influential
reincarnational lineages among Mongols living in
Russia. The two main Buddhist Mongol groups in
Russia are Kalmyks and the Buryats, who follow
Buddhist traditions imported form TibetMot
trong nhng tu vien Phat giao chnh Nga, c
2321
trong nhng dong truyen tha tai sanh co anh
hng trong so nhng ngi Mong Co ang sinh
song tai Nga. Hai nhom Phat t ngi Mong Co
chnh tai Nga la nhom theo truyen thong Kalmyks
va nhom Buryats, ca hai truyen thong nay eu
c mang en Mong Co t Tay Tang.
Ivory flower: Tng Nha HoaHoa n tren nga
voi (khi voi nghe sam th tren nga n hoa. Kinh
Niet Ban a noi, v nh h khong sam th may noi
len, tren tat ca nga voi eu tro hoa. Neu khong co
sam ong th hoa khong n. Phat tnh cua chung
sanh lai cung nh the).
J
1) Coldness: Lanh.
2) Stupidity: Ngu si.
3) Apathy: Tnh khong tnh cam.
Jade branches and leaves: Quynh chi ngoc
diepTalk of imperial descendants.
Jade-Buddha statue: Ngoc PhatMot tng
Phat bang ngoc thach noi tieng c tm thay khi
ao mot cai gieng Khotan, cao khoang t 3 en
4 bo Anh.
Jade-fountain and Jade-flower: Ngoc Tuyen
Ngoc Hoa Lng TongHai tong phai Ngoc
Tuyen va Ngoc HoaThe two schools of the
Jade-fountain and Jade-flower:
1) Jade-Fountain School: Ngoc Tuyen Tong
Yu-Chuan sect, was the name of the
monastery in Tang-Yang, Hupei, where Chih-
I, the founder of the Tien-Tai school lived
Thien Thai Tong (Tien-Tai Sect)Ngoc
Tuyen la ten cua mot t vien ang Dng
thuoc tnh Ho Bac, ni Tr Khai ai S (Tr
Nhat), s to cua tong Thien Thai a song.

2) Jade-Flower School: Ngoc Hoa TongPhap
Tng Tong (Dharmalaksana Sect)Yu-
Hua, was the name of a palace which was
transformed into a temple where Hsuan-
Tsang, the founder in China, lived and
worked. There he translated the Mahaprajna-
Paramita-Sutra, 600 books (chuan)Ngoc
Hoa la ten cua mot t vien, ni Huyen Trang,
to cua tong phai nay a song va lam viec.
Ni ay ong a dch 600 cuon cua bo kinh
ai Bat Nha Ba La Mat a.
Jagarite and sutte (p): Ngu trong tnh thc.
1) Jagarite is a Pali term for mindfulness in
waking up. In waking up, the application of
mindfulness would mean taking up object of
meditation immediately, even before one
opens ones eyes. The term can also apply to
such situations as (1) keeping awake
mindfully, not allowing sleep to overcome
one when one is intent on meditating in the
sleeping posture, due to illness or other
physical disabilites, and (2) on sleepless
nights when one vainly struggles to catch
elusive sleep, mindfulness and clear
comprehension would help one to accept the
situation with calmness and understand the
cause of insomina. In that very calmness
and understanding, perchance, sleep will
come on its ownDanh t Jagarite co
ngha la khi thc day, hoac khi tnh ngu. Khi
va tnh giac, trc khi m mat ra th hanh
gia nen chu niem lien vao e muc hanh
thien. Danh t nay cung co the ap dung vao
nhng trng hp nh: (1) thc day mot cach
tnh giac, ch khong e buon ngu lan lt; (2)
trong nhng em thao thc khong yen giac,
khi chung ta co do giac ngu, chu tam va hieu
biet ro rang co the giup chung ta chap nhan
tnh the mot cach yen on va hieu biet nguyen
do tai sao chung ta khong ngu c. Trong
chnh trang thai yen on va hieu biet ay giac
ngu co the se tr lai mot cach t nhien.
2) Sutte is a Pali term for posture of lying
down, but strictly rendered it would mean
in sleeping or in falling asleep. A
Yogacara or meditator lies down with his
mind on the object of meditation, and thus
falls asleep undeludedDanh t Sutte khi
2322
c dung e ch mot oai nghi co ngha la the
nam. Nhng chnh xac hn, chung ta nen hieu
o la khi nam ngu, hoac khi thiu thiu ngu.
Trong khi nam xuong ngu hanh gia luon gi
tam niem vao e muc hanh thien cua mnh,
va nh vay la hanh gia ngu vi tam khong
xao lang.
3) In the widest sense the words sutte and
jagarite (in sleeping and in keeping awake)
go beyond the question of postures since one
can be sleeping on a seat or while standing. In
the highest sense one sleeps when one is
under the sway of defilements (kilesas).
Likewise the word Jagarite in its widest
application, embraces that salutary
wakefulness which characterizes vigilance.
As the Buddha says: The defilements
disappear or are destroyed of those who are
ever virgilant, who train themselves day and
night; who are wholly intent on Nirvana
Trong y ngha rong, hai danh t Sutte va
Jagarite co ngha la khi ngu va khi tnh
giac, vt xa hn la y ngha ham xuc mot oai
nghi, v chung ta co the ngu trong oai nghi
ngoi hay ng ch khong phai ch nam mi la
ngu. Trong y ngha cao nhat thng chung ta
ngu trong khi tam chung ta b cac o nhiem chi
phoi. Cung the ay, danh t Jagarite bao
ham trang thai tnh thc, ac tnh cua s
chuyen tam chu niem, trong y ngha rong rai
nhat. Nh c Phat day: Ngi luon luon
tnh giac, ngay em t kem che trong khuon
kho ky cng va tron ven hng tam ve Niet
Ban, moi lau hoac cua ngi ay eu b tieu
tr.
Jagat (skt): Xa GiaAll the livingTat ca
chung sanh.
Jaina (skt): Ky NaXa Y NaThang Gia
Victor, he who overcome, a title of every Buddha;
name of various persons; the Jaina religion; the
Jains. The Jains, founded by Jnatrputra, a
contemporary of SakyamuniDch la Thang, ch
ngoi Phat ton quy, con co ngha la giao phai Ky
Na. Ky Na Giao c sang lap bi Ni Kien a
Nha T, mot ngi cung thi vi c Phat Thch
Ca (ky that giao phai nay ra i sm hn ao
Phat mot chut. Ly tng cua giao phai nay giong

nh Phat giao cho bac bo quyen uy cua Phe a
va bon giai cap cua xa hoi An o thi bay gi). ManjusriTen cua mot v Bo Tat, mot trong tam
Jainism: Jaina or Nirgranta (skt)Ky NaSee
Jaina.
Jaken (jap): Mithya-drsti (skt)Ta KienSee
Wrong-views.
Jakumetsu (jap): Parinirvana or Prasama (skt)
ExtinctionTranquilityExtinctionThe great
nirvanaCalmness and extinctionTch Diet
Niet ban tch diet, hay ai Niet Ban.
Jala (skt): Xa LiWaterNc.
Jalambara (skt): Thuy ManThird son of
Jalavahana (Lu Thuy), reborn as Sakyamunis
son, RahulaCon trai th ba cua Lu Thuy, tai
sanh la La Hau La, con trai cua Phat.
Jalandhara (skt): Xa Lan at NaName of an
ancient kingdom and city in the Punjab, the
present Jalandar. According to Buddhist legends,
a former king of Mid-India named Wu-Ti (Udita)
met an Arhat and appreciated Buddhism. He gave
the Arhat sole control of matters relating to
monks. Then he travelled all over India and
erected stupas and monasteries at all the sacred
places. According to Hsuan-Tsang in the Records
of the Western Lands, there were about 20
monasteries with 1,000 monks, who were either
Hinayanists or Mahayanists, but the number of
Hinayanists was few. Later, a monastery called
Nagaradhana where Hsuan-Tsang studied
Abhidharma with Acarya Candravarma was
foundTen cua mot vng quoc va thanh pho co
trong khu vc Punjab, bay gi la Jalandar. Theo
truyen thuyet Phat giao, mot v vua cua vung
trung tho An o ten Udita, gap mot v A La Han
va cam kch Phat giao nen ong trao tron quyen ve
van e Tang s cho v La Han. Sau o ong chu du
khap An o va dng nhieu thap cung nh t vien
tai cac thanh a. Theo ngai Huyen Trang trong
Tay Vc Ky, co khoang 20 ngoi t vien vi 1.000
Tang s, ca Tieu tha lan ai tha, nhng con so
Tieu tha rat t. Ve sau mot t vien ten
Nagaradhana c tm thay, ay la ni ngai
Huyen Trang a lu lai e nghien cu A Ty at
Ma vi ngai Nguyet Tru.
Jaliniprabha-Buddha (skt): Vong Minh Phat.
Jaliniprabha-kumara (skt): Quang Vong ong
tName of a Bodhisattva, the youth with the
2323
shining net, one of the eight attendants on
ong t co li chieu sang, theo hau canh Ngai
Van Thu.
Jamadagni (skt): Diem Ma ai Hoa TienOne
of the seven ancient sage-rsisMot trong bay v
co Tien.
Jambhala (skt): Jambhira (skt)Chiem Ba La
Chiem Bo LaName of a tree similar to the
citron treeTen cua mot loai cay giong nh cay
chanh (hoa vang va co mui thm toa ngat).
Jambu (skt): Diem PhuThiem BoA fruit
tree in India (a rose apple). The rose-apple,
described as a lofty tree giving its name to
Jambudvipa, one of the seven continents or rather
large islands surrounding the Mountain Meru
Mot loai cay an trai An o (hong tao). Xa Phu
Thu hay Ue Thu, loai cay c ta la cao ngat ma
chau Diem Phu e, mot trong bay chau ln boc
quanh nui Tu Di, a mang ten cua loai cay nay.
Jambud (skt): Diem PhuThoSee Jambu.
Jambudvipa (skt): Jambudipa (p)The human
worldThe world in which we are livingThe
saha worldThe worldly worldImpure Land
Chau Diem Phu eNam Thiem Bo Chau (Coi
Diem Phu e)Nam ChauNam BoNam
Diem Phu eNam Phu.
(I) An overview of JambudvipaTong quan ve
Nam Thiem Bo Chau: It is so named
(Jambudvipa) either from the Jambu trees
abounding in it, or from an enormous Jambud
tree on Mount Meru visible like a standard to
the whole continent. Saha 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. ambudvipa is a small part of Saha
World, the continent south of Mount Sumeru
on which, according to ancient Indian
cosmology, human beings live. In Buddhism,
it is the realm of Sakyamuni Buddha. The
world in which we live is an impure field, and
Sakyamuni is the Buddha who has initiated its
purification. People in this world endure
many sufferings stemming from three poisons
of greed, anger and delusion as well as
earthly desires. The Saha World is filled with
 2324

dirt, rocks, thorns, holes, canyons, hills, cliffs. Ta Ba phan nhieu tham am ni phi phap, ta
There are various sufferings regarding thirst, phap, ch chang chu tin chanh phap, tho so
famine, hot, and cold. The people in the Saha cua ho ngan ngui, nhieu ke gian tra. Noi ve
World like wicked doctrines and false vua quan, dau co nc e cai tr, ho chang he
dharma; and do not have faith in the proper biet u, ma ngc lai sanh long tham lam,
dharma. Their lives are short and many are keo binh anh chiem nc khac, khien cho
fraudulent. Kings and mandarins, although nhieu ngi vo toi chet oan; lai them nhieu
already have had lands to govern and rule, thien tai nh han han, bao lut, mat mua, oi
are not satisfied; as they become greedy, they khat, van van nen chung sanh trong coi nay
bring forces to conquer other countries phai chu vo lng kho s. Ni coi Ta Ba
causing innocent people to die in vain. In nay, s thuan duyen cung an vui tu tap th t,
addition, there are other infinite calamities ma nghch duyen phien nao th nhieu. Hau
such as droughts, floods, loss of harvest, thirst, het ngi tu hanh eu de b thoi that tam Bo
famine, epidemics, etc. As for this Saha e a phat luc ban au. Theo c Phat, qua
World, the favorable circumstances to at ma chung ta ang ay co ten la Nam
cultivate in peace and contenment are few, Thiem Bo Chau, nam ve hng nam cua nui
but the unfavorable conditions of afflictions Tu Di, von la mot phan nho nhat trong he
destroying path that are rather losing Bodhi thong ai Thien The Gii do c Phat Thch
Mind they developed in the beginning. Ca Mau Ni lam giao chu.
Moreover, it is very difficult to encounter a (II) The meanings of Jambudvipa to Buddhism
highly virtuous and knowledgeable advisor. Y ngha cua Nam Thiem Bo Chau oi vi
According to the Buddha, the planet in which Phat giao: The human world, the world in
we are currently living is called Virtuous which we are living. Jambudvipa is a small
Southern Continent. It is situated to the south part of Saha World, the realm of Sakyamuni
of Mount Sumeru and is just a tiniest part of Buddha. The southernmost of the four great
the Great World System of the Saha World in land masses (catur-dvipa) of traditional
which Sakyamuni Buddha is the rulerChau Buddhist cosmology. It is said to be named
nay c at ten Diem Phu e co the la v after the Jambu tree that grows there. It
tren chau nay moc nhieu cay Diem Phu, hoac measures 2,000 yojanas on three sides, and its
gia t tren cay Diem Phu khong lo tren nui fourth side is only three-and-a-half yojanas
Tu Di co the nhn thay toan chau. Ta Ba co long. The Southern Continent, one of the four
ngha la kho nao, lai cung co ngha la phien continents, that situated south of Mount Meru,
luy hay troi buoc, chang c ung dung t tai. comprising the world known to the early
The gii ma chung ta ang song hay coi Indian. According to Eitel in The Dictionary
Diem Phu e ch la mot phan nho cua the of Chinese-English Buddhist Terms,
gii Ta Ba, nam ve pha nam cua nui Tu Di, Jambudvipa includes the following countries
theo vu tru hoc co An o, ay la ni sinh around the Anavatapta lake and the
song cua con ngi, la the gii Ta Ba cua HimalayasCoi cua the gii ma chung ta
c Phat Thch Ca. The gii Ta Ba, ni ay ang . Diem Phu e la mot phan nho cua
day nhng mau thuan, han thu va bao ong. the gii Ta Ba, the gii cua c Phat Thch
Ni ma chung ta ang song la mot the gii Ca Mau Ni. Coi nay nam ve mien cc Nam
bat tnh, va Phat Thch Ca a bat au thanh trong bon chau theo truyen thong Vu Tru Hoc
tnh no. Con ngi song trong the gii nay Phat giao. ngi ta noi coi nay c at ten
chu phai vo vang kho hai v tam oc tham, theo cay Jambu la loai cay moc nhieu tren
san, si cung nh nhng duc vong tran tuc. Coi coi nay. Coi nay o c 2.000 na do tha ba
Ta Ba nay ay day nhng at, a, gai chong, chieu, con chieu th t ch dai co 3 na do tha
ham ho, go nong, thng co nhng moi kho ri ma thoi. Nam Thiem Bo Chau, mot trong
ve oi khat, lanh, nong. Chung sanh trong coi t ai chau, toa lac pha nam nui Tu Di, bao

gom the gii c biet en bi ngi An o witnessed first hand the negative effects of the
thi co s. Theo Eitel trong Trung Anh Phat
Hoc T ien, Nam Thiem Bo Chau bao gom
nhng vung quanh ho Anavatapta va nui
Tuyet (tc la coi chung ta ang , trung tam
chau nay co cay diem phu. Chnh coi nay,
c Phat a th hien, va coi nay co nhieu electic collection of tantric texts entitled Treasury
nha tu hanh hn het):
1) NorthBac: Hung Mong ThoHuns-
Mongolians-Turks.
2) Eastong: Trung Quoc-ai Han-Nhat
China-Korea-Japan.
3) SouthNam:
i) Northern IndiaBac An: Hai mi bay
vng quocTwenty-seven kingdoms.
ii) Eastern Indiaong An: Mi vng
quocTen kingdoms.
iii) Southern IndiaNam An: Mi lam vng
quocFifteen kingdoms.
iv) Central IndiaTrung An: Ba mi vng
quocThirty kingdoms.
v) Western IndianTay An: Ba mi bon
vng quocThirty-four kingdoms.
Jambunada (skt): Thiem Bo KimProduce of
gold from the Jambu River (River Jambunadi)
Thiem Bo Nai Ha Kim, vang t song Diem Phu.
Jambunada-suvarna (skt): The Jambu-river
goldThe Jambud-river gold, the golden sand of
the JambuDiem Phu an kim hay cat vang cua
dong song Diem Phu. Diem Phu Na e (a)
Kim. Ten mot loai vang song Diem Phu an
(me di rng cay Diem Phu co mot dong song
ten la Diem Phu an, ay song co mot loai including Dingo Khyentse Rinpoche, Kalu
vang mau sam pha chut sac tm goi la Diem Phu
an Kim).
Jambu-river gold: Jambunada-suvarna (skt)
The golden sand of the JambuCat vang cua
dong song Diem Phu.
Jamgon Kongtrul Lodro Taye: One of the
most influential figures of nineteenth-century
Tibetan Buddhism, who was instrumental in
establishing the Non-Sectarian (Ris Med)
movement, which sought to overcome the
paralyzing sectariansim that pervaded Tibetan
Buddhism at the time. He was born into a Bon po
family, and after taking monastic ordination he
studied with, and received initiation from, a wide
variety of teachers from different traditions, He
2325
prevailing sectarianism of the time and sought to
combat it by emphasizing the harmony of
different Buddhist traditions. He wrote a number
of important works, including his Encyclopedia of
All Knowledge (Shes bya kun khyab) and an
of Secret Mantra (gDams ngag mdzod)Mot
trong nhng nhan vat co anh hng nhat cua Phat
giao Tay Tang vao the ky th 19, ngi a sap
at cho viec thiet lap phong trao Khong Mon
Phai, tm cach vt qua chu ngha mon phai bai
liet ang co u the trong Phat giao Tay Tang thi
o. Ong sanh ra trong mot gia nh theo truyen
thong Bon-Po, va sau khi tho gii ong theo hoc va
nhan le quan anh vi nhieu v thay t nhieu
truyen thong khac nhau. Chnh mat ong a chng
kien nhng hieu qua tieu cc cua chu ngha mon
phai ang thnh hanh ng thi va ong a tm
cach chong lai chu ngha nay bang cach nhan
manh en s hoa hp gia cac truyen thong khac
nhau. Ong viet mot so tac pham quan trong, trong
o co quyen Bach Khoa cua Tat Ca Tri Thc
va mot s tap tuyen chon ve kinh van Mat chu co
chu e Kho Tang Mat Chu.
Jamyang Khyentse Chogi Lodro (1896-
1969): One of the leading masters of the Ris Med
(Rime) movement in Eastern Tibet, recognized as
the activity reincarnation of Jam cbyangs
mkhyen brtse dbang po (Jamyang Khyentse
Wangpo 1820-1892). Many of the leading Tibetan
lamas of the twentieth century were his students,
Rinpoche, and Sogal RinpocheMot trong nhng
v thay hang au cua phong trao Rime cua mien
ong Tay Tang, cong nhan s tai sanh cua
Jamyang Khyentse Wangpo. Nhieu v Lat Ma
hang au cua Tay Tang vao the ky 20 la hoc tro
cua ngai, trong o co cac v Dingo Khyentse
Rinpoche, Kalu Rinpoche, va Sogal Rinpoche.
Janaka-karma (skt): Productive karma
Regenerative karmaNghiep Tai TaoSinh
nghiepSee Productive karma.
Jana-kaya (skt): Cong ongCommunity
AssemblageMultitudeCollection.
Janapada (skt): aXCong ong
NationInhabited placeCommunity.

Jangya Hutukhtu: The major reincarnation
lama (Sprul Sku) of Inner Mongolia. The first was
Ngawang Losang Choden (1642-1714). His
recognized reincarnation, Rolbe Dorje (1717-
1786), studied in Tibet and became one of the
most influential Gelukpa scholars of the timeV
Lat Ma tai sanh chnh cua Noi Mong. V au tien
la Ngawang Losang Choden. V tai sanh c
tha nhan cua ngai la Rolbe Dorje, tu hoc Tay
Tang va tr thanh mot trong nhng hoc gia co anh attract converts, and by 624 there were reportedly
hng nhat ng thi cua trng phai Gelukpa. 816 monks and 569 nuns in Japan. In this early
Janmahetu (skt): Sinh NhanNguyen nhan cua
s sinhBirth-cause.
Janma-marana (skt): Samsara (skt)Rebirth
and redeathSanh TLife and deathLiving
and dyingBirth and deathSong chet (do hoac
nghiep cua het thay chung sanh gay ra, he co
sanh la co t).
Jantu (skt): Thien oThien auThien
auThien auChung sanhAll living
beingsHuman beingsChung sanh.
Japanese Buddhism: Phat Giao Nhat Ban
When Buddhism first entered Japan in the sixth
century, it was a foreign religion that differed
significantly from the unorganized indigenous
cults and practices that would later develop into
Shinto. In the succeeding centuries, however, it
gradually adapted to its new environment, and
distinctively Japanese forms of Buddhism arose,
which combined elements of Japanese culture
with Buddhist traditions that were imported
largely from China and Korea. According to the
Nihomshoki Buddhism was first imported to Japan
in 552 from Paekche, a Korean kingdom that was
at war with the neighboring state of Silla. The
king of Paekche sent Buddhist statues and texts as
gifts to enlist (nhan c) the military support of
Japan, but did not send anyone who could explain
their significance. Thus although this is
traditionally viewed as the first introduction of
Buddhism to Japan, it had little impact at the time.
The first recorded adoption of Buddhism in Japan
was initiated by the Soga clan, which viewed the
Buddha as a god of powerful culture of China.
Some Sogas wanted to adopt Buddhism as a clan
cult in hopes of gaining access to the magical
powers that were widely thought to belong to
2326
Buddhist monks and artefacts. When the Sogas
later managed to defeat their main rivals, they
apparently credited the Buddha with playing a
role in their success and began to propagate
Buddhism. It is clear from records of the time,
however, that they had little or no knowledge of
Buddhist philosophy and practice and conceived
of it in terms of indigenous religious paradigms.
During the seventh century Buddhism began to
period, Buddhism was mainly viewed as a means
to cure illness and harness (yen cng) magical
power. Ordinations were thought to generate
merit, and this was believed to result in worldly
benefits, such as health, protection of the country,
etc. As was true of other countries in which
Buddhism became established, state patronage
played a crucial role in propagating the new
religion. The first Japanese ruler to accept
Buddhism was Yomei (585-598). His son Shotoku
(574-622) was by all accounts an enthusiastic
supporter of Buddhism, who wrote a constitution
based on Buddhist and Confucian principles and
built numerous temples. He also sponsored monks
and nuns to travel to China for study, and he
conceived of Buddhism as a national religion
(before this it had mainly been a clan cult). After
Shotokus death, the imperial capital moved to
Nara, and several emperors increased royal
patronage of Buddhism. In 741 the emperor
Shomu (724-749) issued a decree mandating that
a network of temples be built to protect the
country, and in each province at least one was
constructed to house twenty or more monks. One
of their primary duties was chanting the Sutra of
Golden Light, which promises that the four
celestial kings will protect any ruler who sponsors
chanting of the text. During the Nara period (710-
784), interest in Buddhism increased among the
intelligentsia (gii tr thc), and six schools
developed, all of which were imported from
China: 1) Ritsu (Vinaya); 2) Kegon (Hua-Yen);
Kusha (Cau Xa); Hosso (Phap Tng); Jojitsu
(SatyasiddhiThanh That); Sanron (San-Lun).
Three of these still exist today: Hosso, which has
its headquarters at Kofukuji and Yakushiji; Ritsu,
whose main temples is Toshodaiji; and Kegon,

which is based at Todaiji. The three are mainly
confined to these temples, however, and are only
minor traditions with little lay support. During the
Nara period, interest in Buddhism was mainly
confined to the aristocracy (gii quy toc), but
there were some Buddhists who began to
proselytize (thay oi y kien ve ton giao) among developed strategies for coping with decline.
the masses. Among these were the Hijiri, monks
who were often self-ordained and who generally
kept apart from the major orders. The most
famous of these was Giogi (668-749), who had a
background in civil enginerring that he put to use
in projects for rural peasants. The establishment
of new capital in Heiankyo (modern day Kyoto) in
794 marked the beginning of the Heian period
(794-1185), during which many Buddhist orders
became large landholders, which often allied
themselves with local hegemons (nhng ngi
lanh aohegemony). During this period, some
new schools were imported from China, most
notably Shingon, founded by Kukai (774-835), and
Tendai, founded by Saicho (767-822). One of the
most significant developments of this time was a
move toward syncretism. Buddhist traditions
borrowed rituals and practices from each other,
and Buddhism as a whole increasingly
incorporated native Shinto deities and practices.
During this period electic temples called Jinguji
were constructed, in which Buddhist rituals were
performed in what were otherwise Shinto shrines.
At the same time, Buddhists increasingly
identified figures in Buddhist pantheon (buddhas
and bodhisattvas) with the deities in the Shinto.
The late Heian period, a sense of pessimism
increased, probably due in part to the increasingly
unstable political situation. This continued into the
Kamakura period (1185-1333), during which
military leaders seized power from the aristocracy
and developed a feudal system that lasted until
1868. During this time it was widely believed that
the world had entered the age of final dharma
that was foretold in some Indian Buddhist texts.
According to this idea, the time of Sakyamuni
Buddha was the true dharma age, during which
people had superior capacities, enabling them to
practice effectively and attain liberation. During
the next period, the counterfeit dharma age,
practice would decline, during the age of final
2327
dharma, there would be continued degenration
until Buddhism disappeared altogether. Estimates
regarding the timing of the three periods varied
widely, but during the Kamakuta period it was
generally accepted that the third age had begun,
and the schools that arose in Japan at that time
Despite the political uncertainty, however, this
was generally a time of growth for Buddhism, and
three new schools appeared: Zen, Jodo Shu (Pure
Land), and Nichiren Shu. Zen was first brought to
Japan by Eisai Zenji (1141-1215), who traveled to
China in 1168 and 1187 and subsequently
introduced the Rinzai lineage. The Soto (Tsao-
Tung) tradition was first propagated in Japan by
Dogen Zenji (1200-1253), who traveled to China
in 1223. Zens general response to the final
dharma age was to emphasize the importance of
intensive meditative practice, which was believed
to be the only way to overcome the negative
influences of the age. By contrast, both Jodo Shu
and Nichiren Shu contended (tranh luan) that the
beings of the ending dharma age are too depraved
(suy oi) and weak-willed to have any hope of
securing salvation through their own efforts, and
so they should rely on others to save them. For
Jodo Shu, this involves placing ones faith in
Amida Buddha, while Nichiren taught his
followers to rely solely on the Lotus Sutra. The
Kamakura period is often viewed as the apogee
(iem cao tuyet) of the development of Buddhism
in Japan, since by its end all of the major classical
Buddhist traditions had been established. The
Tokugawa (1600-1867) was a time of
unprecedented power for Buddhism in Japan, but
its success at the political level led to stagnation
and apathy (hng h). When the warlord
Tokugawa leyasu (1542-1616) seized power in
1600, he initiated a violent persecution of
Chritianity, which had made significant numbers
of converts in Japan. He issued an edict requiring
all Japanese to become officially affiliated with a
Buddhist temple, and people were issued
certificates to this effect. Buddhist temples
became part of the government bureacracy and
were required to keep records of births and deaths
and also to aid the governments efforts to
eradicate Christianity . This system called danka-

seido, was abolished in the Meiji period (1868-
1912), during which Shinto became the state
religion, but the bonds forged by the old system
continue to maintain a sense of connection
between many Japanese and their family temples.
During the Tokugawa period, the number of
Buddhist temples increased, as did the revenues
from parishioners (giao khu) who were eager to
avoid being suspected of harboring Christian
sympathies. But this very success led to a situation
in which the priesthood became lazy and corrupt,
since there was no need for them to actively work
to interest people in Buddhism. The Meiji
restoration revived the old imperial cult, which
identified the emperor as living kami, and a
nationalistic form of Shinto became the state
ideology. At the same time, Buddhism was
suppressed, and because its public support had
eroded (xoi mon) due to its ossification (hoa thanh
xng) and corruption, and this decline persisted
(khang khang van vay) through World War II.
Since the post-war Restoration period, Japan has
made freedom of regilion a part of the legal
system, but the traditional schools of Buddhism
have generated little enthusiasm among the
masses of Japanese. For most Japanese today,
institutional Buddhism is primarily associated with
performance of rituals for the dead, and many
Japanese only come into contact with Buddhism
when someone in the family dies and they go to
the ancestral temple for the mortuary rites. A
nationwide survey conducted by the Soto school
found that even among Japanese who identify
themselves as Buddhists, only ten percent could
even name their sects main temple or founder.
Government surveys consistently reveal that only
about thirty percent of the population embraces
any religious belief, while sixty-five percent are
indifferent to religion. What vitality there is in
Japanese religions is mainly found in the so-called
New Religions (Shin-Shukyo), such as Agonshu
and Soka Gakkai, which generally have
charismatic founders and make a direct emotional
appeal to their followers. Aside from the fervor of
the New Religions, however, there is little
interest in religion among most JapaneseKhi
Phat giao c truyen sang Nhat Ban lan au tien nhan Phat giao la Yomei. Con trai cua ong la
vao the ky th 6, no la mot ton giao ngoai lai Shotoku theo ke lai cung la mot nha bao tr Phat
2328
khac biet ang ke vi nhng giao phai ban a
khong co to chc han hoi va giao thuyet ve sau
nay phat trien thanh ra Than ao. Tuy nhien
trong nhng the ky sau o Phat giao t thch hp
vi hoan canh mi, va nhng hnh thc ac thu
cua Phat giao Nhat Ban khi len, pha tron nhng
yeu to van hoa Nhat Ban vi nhng truyen thong
Phat giao c du nhap phan ln t Trung Hoa va
ai Han. Theo Nihomshoki, Phat giao c du
nhap vao Nhat Ban lan au tien vao nam 522 t
Paekche, mot vng quoc cua x Trieu Tien thi
o ang co chien tranh vi vng quoc lan bang
la Sila. V vua cua Paekche a gi tng Phat va
kinh ien cho quan oi ang yem tr Nhat Ban,
nhng khong gi ngi nao co the giai thch ve y
ngha cua no. V vay mac dau ve phng dien
truyen thong ma noi th Phat giao a c gii
thieu vao Nhat Ban vao thi o nhng co rat t
anh hng. Lan au tien co tai lieu ve Phat giao
tai Nhat Ban bat au t thi bo toc Soga, thi ay
bo toc nay xem c Phat nh mot v than cua sc
manh van hoa cua Trung Hoa. Vai ngi Soga
muon tha nhan Phat giao vao bo toc nh la mot
giao phai co the co c than thong ma rong rai
quan chung thi o ngh la thuoc vao cac nha s
Phat giao. Sau nay khi bo toc Soga anh bai oi
thu chnh cua mnh, ro rang ho cho rang c Phat
a ong mot vai tro trong s thanh cong cua ho
va bat au pho bien Phat giao. Tuy nhien, ro rang
theo tai lieu thi o, bo toc Soga co rat t hoac
khong co bat c s hieu biet g ve triet ly va tu
tap cua ao Phat va ch nhan biet ao Phat nh
nhng giao thuyet cua ton giao ban a. Trong
suot the ky th 7 Phat giao thu hut nhieu ngi
chuyen ao, va vao khoang nam 624 c bao
cao la co 816 v Tang va 569 Ni tai Nhat. Trong
giai oan s khai nay, Phat giao ch chu yeu c
xem nh la phng tien e cha tr benh hoan va
nhng than lc an toan yen cng cho quan oi.
Le quy-y hay quan anh c xem nh la le khi
phat phc c, va c tin la se a en nhng
li lac the gian, nh sc khoe, bao ve at nc,
van van. Cung ung nh tai cac x khac ni ma
ao Phat c thiet lap, nha nc bao tr ong
mot vai tro quan yeu trong viec hoang tr giao
thuyet. Ngi tr au tien cua Nhat Ban chap
 2329

giao mot cach nhiet thanh, v vua nay a viet ban Trung Quoc, noi tieng nhat la trng phai Chan
hien phap da theo nhng nguyen tac cua Phat Ngon, c Kukai sang lap, va trng phai Thien
giao va Khong giao, va ong cung xay rat nhieu Thai c ngai Saicho sang lap. Mot trong nhng
chua vien. Ong cung bao tr ch Tang Ni du hanh s phat trien co y ngha nhat vao thi nay la s
sang Trung Quoc e tu hoc, va cong nhan Phat tien en Syncretism. Nhng truyen thong Phat
giao la quoc giao (trc ay th Phat giao ch giao thng vai mn nghi le va thc tap lan
c chu yeu xem nh la ton giao cua bo toc). nhau, va toan dien Phat giao phoi hp vi giao
Sau khi vua Shotoku qua i, kinh o di ve Nai thuyet va s tu tap cua Than ao. Trong thi gian
Lng, va nhieu v vua ke tuc a gia tang s bao nay nhng chua c tuyen chon goi la Jinguji
tr cho Phat giao. Nam 741 vua Shomu ban hanh c xay dng, trong o nghi thc Phat giao c
mot ao du bat buoc vo he thong tat ca nhng c hanh nhng ni khac nh nhng cung lang
chua chien c xay dng e bao ve at nc, va cua Than giao. ong thi Phat t cung gia tang
moi tnh phai xay dng mot Tang ng co the viec lam giong nhng hnh tng trong Phat giao
cho 20 v Tang tru ngu. Mot trong nhng nhiem nh tng cua ch Phat va ch Bo Tat vi nhng
vu chnh cua cac v Tang nay la tr tung Kinh Anh v than trong Than ao. Vao cuoi thi Heian
ao Vang, v kinh nay ha rang 4 v Thien vng khuynh hng bi quan gia tang v hoan canh bat
se bao ve nhng ngi cai tr nao bao tr cho viec on chnh tr. Khuynh hng nay tiep dien cho en
tr tung nay. Trong thi Nai Lng, s quan tam thi ky Kamakura, vao thi o th phe quan nhan
(hng thu) ve Phat giao gia tang trong gii tr a tom gon quyen lc t trong tay gii quy toc va
thc, va co sau trng phai c thanh lap, tat ca bat au phat trien he thong phong kien ton tai cho
eu c du nhap t ben Trung Quoc: 1) Luat mai en nam 1868. Trong thi ky nay ngi ta tin
tong (RitsuVinaya); 2) Hoa Nghiem (Kegon tng mot cach rong rai rang ay la thi Mat
Hua-Yen); 3) Cau Xa (Kusha); 4) Phap Tng Phap ma vai kinh ien An o a tien oan trc
(Hosso); 5) Thanh That (JojitsuSatyasiddhi); 6) ay. Theo y ngha nay, th thi c Phat Thch Ca
Tam Luan tong (SanronSan-Lun). Ba trong so Mau Ni la thi Chanh Phap, vao thi o con
6 tong phai nay van con ton tai cho en ngay nay: ngi co kha nang sieu viet, co the tu tap mot
Phap Tng tong, tru s chnh at tai Kofukuji va cach co hieu qua e at c giai thoat. Trong
Yakushiji; Luat tong, t vien chnh tai Toshodaiji; giai oan ke tiep, giai oan Tng Phap, s tu
va Hoa Nghiem, at tru s tai Todaiji. Ba tong tap giam dan, va trong thi ky chot la thi Mat
phai nay chu yeu co cum tai nhng ngoi chua va Phap, Phat giao van tiep tuc suy oi cho en khi
ke, tuy nhien, ngay nay nhng tong phai nay ch hoan toan bien mat. c lng ve thi gian cho
la nhng tong phai nho co rat t s bao tr cua ca ba thi ky thay oi mot cach rong rai, nhng
Phat t tai gia. Trong suot thi ky Nai Lng, s di thi Kamakuta ngi ta cong nhan rang thi
quan tam en Phat giao chu yeu la trong gii quy Mat Phap a bat au, va cac trng phai khi len
toc, nhng co vai Phat t bat au lam thay oi y Nhat Ban vao thi o khai trien nhng phng
kien ve ton giao trong quan chung. Trong so cac phap nham thch ng vi s suy oi nay. Mac du
v nay co nhom Hijiri, nhng Tang s thng t chanh tr bat on, tuy nhien ay la thi ky ma Phat
lam mnh le quy-y va thng song cach biet vi giao ln manh Nhat, va 3 trng phai mi xuat
cac Tang oan chnh. Ngi noi tieng nhat la s hien: Thien, Tnh o, va Nhat Lien tong. Thien
Giogi, ngi a tng la ky s cong chanh a ap c a vao Nhat Ban lan au tien bi thay
dung nhng ke hoach xay dng vao cac vung que Eisai, ngi a du hanh sang Trung Quoc vao
cho nong dan. S thiet lap kinh o mi nam 1168 va nam 1187 gii thieu dong truyen
Heiankyo, bay gi la Kyoto vao nam 794 anh tha cua tong Lam Te. Tong Tao ong c
dau s bat au cua giai oan Heian, trong giai truyen ba lan au tien bi thien s ao Nguyen,
oan nay, nhieu giao hoi Phat giao tr thanh ngi cung a tng du hanh sang Trung Quoc vao
nhng nha chu at ln, thng t lien ket vi nam 1223. Cau tra li chung cua Thien cho thi
nhng nha lanh ao a phng. Cung trong giai Mat Phap la nhan manh en s quan trong cua
oan nay nhieu trng phai mi c du nhap t viec tu tap thien mot cach manh me, ma ngi ta
 2330

tin rang ay la cach duy nhat kha d giup vt qua nhac va thoi nat cua no, va s suy tan nay van
nhng anh hng tieu cc cua thi Mat Phap. tiep dien cho en het thi e nh the chien. T
Trai lai, tong Tnh o va Nhat Lien tong tranh thi tai thiet hau chien, nc Nhat a tuyen bo t
luan rang chung sanh trong thi Mat Phap qua suy do ton giao la mot phan cua he thong phap ly,
oi va yeu uoi nen khong co chut hy vong nao nhng cac trng phai truyen thong Phat giao a
co the t cu mnh qua no lc tu tap cua chnh phat khi rat t s nhiet thanh trong quan chung
mnh, va v the ma ho nen nng vao ngi khac Nhat. V oi vi hau het ngi Nhat ngay nay,
e c cu o. oi vi Tnh o, viec nay lien Phat giao chu yeu ch lien he ti viec c hanh
he en tn ngng A Di a Phat, trong khi Nhat nghi le cho ngi chet, va nhieu ngi Nhat ch
Lien day e t nen ch ve nng vi Kinh Lien tiep xuc vi ao Phat khi trong gia nh co ngi
Hoa. Thi ky Kamakuta thng c xem nh la chet va ho ch i ti chua cua to tien ch e c
cao iem cua s phat trien Phat giao tai Nhat hanh tang le ma thoi. Tong Tao ong a lam mot
Ban, v khi no cham dt th tat ca moi truyen cuoc tham do tren toan quoc va ket qua cho thay
thong co ien Phat giao a c thiet lap. Thi ch co khoang 10 phan tram so ngi t cho mnh
ky Tokugawa la mot thi ky khong lng trc la Phat t biet c ten cua tong phai va ngoi
c sc manh cua Phat giao tai Nhat, nhng chua To ma mnh theo. Nhng tham do cua chnh
nhng thanh cong cua no ve mat chnh tr a dan phu cho thay ch co 30 phan tram dan so con ap u
en s tr tre va hng h oi vi Phat giao. Khi niem tin ton giao, trong khi 60 phan tram h hng
S quan Tokugawa Leyasu nam quyen vao nam vi ton giao. Cai thiet yeu la nhng ton giao Nhat
1.600 th ong bat au s ngc ai bang bao lc Ban chu yeu c sang lap trong cai goi la Ton
oi vi C oc giao, lam gia tang con so ang ke Giao Mi, nh cac ton giao Agonshu va Soka
ve nhng ngi cai ao sang Phat giao tai Nhat Gakkai, thng co nhng v sang lap hao phong
thi o. Ong ban hanh mot ao du bat buoc tat ca gay thien cam trc tiep vi cac o e cua mnh.
moi ngi Nhat eu phai chnh thc la hoi vien Tuy nhien, ben canh con sot Ton Giao Mi, co
thuoc ve mot ngoi chua nao o, va ngi ta c rat t s quan tam ve ton giao cua ngi Nhat.
cap giay chng nhan cho viec nay mot cach han Japanese Buddhist sects: Tong phai Nhat
hoi. Cac t vien Phat giao tr thanh nhng van BanSee Buddhist sects in Japan.
phong cua chanh phu va bat buoc phai lu tr ho Japanese Kosa School: Cau Xa Tong Nhat
s chng nhan khai sanh, khai t va cung tr giup BanAccording to Prof. Junjiro Takakusu in the
chanh phu trong no lc xoa bo C oc giao. He Essentials of Buddhist Philosophy, The Kosa
thong nay c goi la danka-seido, b bai bo School, or the Kusha School as it is called in
vao thi Minh Tr, v di thi Minh Tr Than Japan, is generally understood to have been
ao c xem la quoc giao, nhng nhng noi ket brought into Japan in 658 A.D. by Chitsu and
a co t trc van c tiep tuc nham duy tr s Chitatsu, two Japanese monks who studied some
lien ket gia nhieu ngi Nhat va cac chua gia time under the famous Hsuan-Tsang. It was
nh cua ho. Trong thi Tokugawa, so chua chien brought in once again by Gembo (in 735 A.D.)
Phat giao cung nh li tc cua cac giao khu ay who was a pupil of Chih-Chou, the third
gia tang, nhng giao khu nay luon hang hai tranh generation pupil of Kuy-Ji, a direct disciple of
nhng nghi ng ve viec cha chap nhng ngi co Hsuan-Tsang. In an official document of 793 A.D.
cam tnh vi C oc giao. Nhng ngay s thanh the realistic Kusha School was registered as a sect
cong nay a a en viec li bieng va tham appended to the idealistic Dharmalaksana (Hosso)
nhung cua ch Tang Ni trong cac t vien v ho School, no separate position being given to it,
au can chi hoat ong e khch le tn o Phat because it had no adherents belonging exclusively
giao. Minh Tr phuc hng lam song lai cac giao to it. Japanese Kosa School has three branches
phai hoang gia, cho rang vua la Thien t va hnh Theo Giao S Junjiro Takakusu trong Cng Yeu
thc Than ao cua quoc gia tr nen y thc he cua Triet Hoc Phat Giao, Nhat tong phai nay c
ca nc. ong thi Phat giao cung b an ap v s goi la Kusha, thng c coi nh la do Tr Thong
ung ho cua dan chung a b xoi mon v s cng va Tr at truyen vao Nhat Ban vao nam 658; o
 2331

la hai nha s Nhat theo hoc vi Huyen Trang mot fewer than ten percent of contemporary
thi gian. Ve sau nay tong phai nay lai c Japanese Buddhists. Perhaps it is the artistic
truyen vao Nhat lan na vi Huyen Phng (735 side of Zen that has appealed to Western
sau Tay Lch), o e cua Tr Chau; Tr Chau lai sensibilities, or perhaps it is its apparent
la o e cua i th ba cua Khuy C va Khuy C directness and humor that have enchanted a
von la o e trc tiep cua Huyen Trang. Trong culture weary of religious complexity. Part of
mot tai lieu chanh thc nam 793, phai Cau Xa the Wests fascination with Zen lies in the
Duy Thc c ghi chep nh la mot tong phai phu manner in which it was presented as an
thuoc tong Phap Tng Duy Thc, khong co v tr intelligible and communicable way to talk
rieng nao danh cho no, bi v khong co nhng o about supreme enlightenment, a way that has
e chuyen nht vi no. Cau Xa Tong Nhat Ban a sense of beauty and nonsense, at once
co ba trng phai: exasperating and delightful, as Alan Watts
1) The Realistic School or Sarvastivadins: Hoc (1915-1973), an important Western
phai Duy Thc hay Nhat Thiet Hu BoThis commentator, has explained. There is no
school considered Katyayaniputras The doubt that Zen has had a great influence on
Source of Knowledge (Jnana-prasthana) and Japanese culture: its ethics and technique
the Six Padas as its main textsHoc phai nay were adopted by Samurai warriors and by
lay hai tac pham Bat Kien o Luan hay Phat practitioners of the martial arts, its simplicity
Tr Luan cua Ca a Dien Ni T va Luc Tuc inspired Haiku poetry, its appeal to nature
Luan lam van ban chnh yeu. and beauty inspired architecture and drawing,
a) Gandhara-Abhidharmikas: Ty am tong Kien its serenity found expression in the tea
a La. ceremony and its spirit is preserved also in
b) Kashmir-Abhidharmikas: Ty am Tong the Noh theater. However, there is more to
Kashmir. Zen than this, and more to Buddhism in Japan
2) Vaibhasikas: Hoc phai Co Ty Ba SaThis than Zen. Introduced to Japan in the 6th
school considered Puarsvas Mahavibhasa as century A.D. by the Koreans, Buddhism was
its main textHoc phai nay lay tac pham welcomed by the Japanese ruling class as a
ai Ty Ba Sa lam van ban chnh yeu. means of stabilizing and civilizing the country
3) Neo-Vaibhasikas: Hoc phai Tan Phan Biet that was torn by strife and feud. For the next
Thuyet. five centuries, it was predominantly the
a) Vasubandhu (420-500 A.D.). This school preserve of the aristocracy and enjoyed
considered these two texts as its basic texts: increasing royal patronage, notably during the
Verses (Abhidharma-kosa-karika) and Nara period (710-840), when the emperor
Commentary (Abhidharma-kosa-sastra)The Shomu built national temples throughout the
Than (420-500 sau Tay Lch). Hoc phai nay country. The dominant Buddhist sects during
lay hai tac pham Luan Tung va Luan Thch this time, which included Tendai, were all
lam can ban. forms of Chinese Mahayana, based on Indian
b) Samghabhadra: Chung HienThis school traditions. On the other hand, Zen which
considered Nyayanusara and Samaya- entered Japan from China in the 12th century,
pradipika as its main textsHoc phai nay lay is characteristically Japanese in its evolved
hai tac pham Chnh Ly Luan va Hien Tong form. Unlike other prominent schools of
Luan lam van ban chnh yeu. Japanese Buddhism, Zen is a monastic
Japanese Zen Sects: Thien Phai Nhat Ban. tradition: it extols neither sutras nor devotion
(I) An overview of the Japanese Zen Sect but emphasizes meditational and ethical
Tong quan ve Thien phai Nhat Ban: Of the discipline. The name Zen is derived from the
many different forms of Buddhism practiced Chinese word Chan, which in turn is
in Japan, Zen seems to be the most familiar to derived from the Sanskrit Dhyana (in Pali,
a Western people, even though it accounts for Jhana), meaning meditational absorption .
 2332

Zen traces its origins to the monk phng tien de hieu va de truyen at noi ve
Bodhidharma (in Japanese, Daruma), who s giac ngo toi thng, mot phng tien co y
later carried the tradition to China. Bright red ngha cua ve ep va vo ngha, cung luc cam
Bodhidharma dolls are sold in Japan every thay va kho chu lan thch thu, nh Alan
new year, but having no legs because, Watts, mot luan gia noi tieng Tay phng a
according to legend, Bodhidharma sat so long giai thch. Khong con nghi ng g na, chnh
in meditation that his leg fell off. It is also Thien a co mot anh hng ln lao trong nen
said that Bodhidharma cut off his own van hoa Nhat Ban: nen ao c va ky thuat
eyelashes as a penalty for falling asleep cua no a c cac vo s ao va nhng ngi
while meditating, and that tea plants later luyen tap vo thuat chap nhan, s gian d cua
grew from these clippings. There are two no a truyen cam hng cho nen thi ca Haiku,
distinct schools of Zen in Japan, both of which s quyen ru cua no vi thien nhien va cai
originated from the teaching of monks whose ep gay ra cam hng cho kien truc hoi hoa,
lineages have been traced to Bodhidharma s thanh than tram lang cua no c bieu lo
and, ultimately, to the Buddha himself. Rinzai trong nghi le tra ao va cai tinh than cua no
Zen, founded by Eisai (1141-1215) at the end cung c ton tai trong nghe thuat ca mua
of the 12th century, is best known for its use of Noh. Mac du s kien nay khong co g hn oi
the koan (see Koan). The second form of Zen, vi tinh than cua Thien, va oi vi Phat giao
Soto Zen, was founded by the great master Nhat Ban nhieu hn Thien. Phat giao c
Dogen (1200-1253). Advocating a simple life ngi Trieu Tien truyen ba vao Nhat Ban
for both monks and laity. Dogen taught a form vao the ky th 6 sau Tay lch va c giai
of meditation called Zazen (sitting cap thong tr Nhat Ban hoan nghenh on
meditation), through which enlightenment chao nh mot phng tien lam on nh va
could be attained gradually, instead of in an khai hoa x s a b xau xe bi s xung ot
instant, as taught by the Rinzai school. Dogen va han thu truyen kiep. Trong 5 the ky tiep
is one of the most prominent religious figures theo sau o, no c tang lp quy toc nang
in Japanese history. His philosophical writings cao va c hoang gia bao tr, ang ke nhat
are fundamental to Zen thought, and the la trong suot thi ai Nai Lng (710-784)
monastery he founded, Eihei-ji, is an khi hoang e Shomu xay dng cac quoc t
important Zen center to this day. Soto Zen khap x. Cac tong phai vt troi thi bay gi,
shows reverence for sutras and for the trong o co tong Thien Thai, tat ca eu mang
exemplary life of the historical Buddha, hnh thc ai Tha Trung Hoa, da tren cac
Siddhartha Gautama. Stressing discipline, truyen thong An o. Ngc lai, Thien tong t
self-control and meditative practices. Soto Trung Hoa du nhap vao Nhat Ban t the ky
Zen is perhaps the more philosophical and th 12 c phat trien theo phong cach ac
artistic of the two Zen schoolsTrong nhieu biet cua Nhat Ban, khong giong nh nhng
hnh thc tu tap khac nhau cua Phat giao tong phai Nhat Ban noi bac khac, Thien la
Nhat Ban, dng nh Thien quen thuoc vi mot truyen thong tu vien, no khong e cao
hau het dan chung phng Tay, du tnh ra no kinh ien cung nh long mo ao, nhng at
ch chiem t hn mot phan mi Phat t Nhat nang s tu tap Thien nh va ren luyen ao
Ban ng thi. Co le chnh phng dien c. Danh t Thien xuat phat t thuat ng
nghe thuat cua Thien a thu hut nhng cam Trung quoc Chan, t nay lai xuat phat t
xuc cua ngi Tay phng, hoac co le tnh tieng Bac Phan Dhyana hay tieng Nam
trc tiep ro rang va hai hc ma Thien a Phan Jhana, eu co ngha la an nh.
lam say me mot nen van hoa met moi va s Thien tong co nguon goc t To Bo e at
phc tap cua tn ngng. Mot phan s thu hut Ma, ngi a mang Thien vao Trung Quoc.
ngi Tay phng cua Thien nam trong the Nhat Ban vao dp au nam mi ngi ta ban
cach ma trong o Thien c bieu lo nh mot nhng con bup be Bo e at Ma mau o

choi rc r, nhng khong co chan v theo
truyen thuyet th To ngoi dien bch trong mot
thi gian dai en noi oi chan cua ngai b
thoai hoa. Ngi ta cung noi rang Bo e at
Ma cat het long mi nh la mot hnh phat cho
s buon ngu trong luc hanh thien, va sau o
nhng cay tra moc len t nhng phan cat nay.
Co hai tong phai Thien ac biet Nhat, ca
hai eu bat nguon t giao thuyet cua cac v
s co dong truyen tha t To Bo e at Ma
va toi hau la c Phat. Thien Lam Te c
ngai Eisai sang lap vao the ky th 12, noi
tieng cho viec dung cong an. Tong phai
Thien th 2 la tong Tao ong, c ao
Nguyen, mot v thay v ai, sang lap, chu
trng mot cuoc song gian d cho ngi xuat
gia lan tai gia. Ngai ao Nguyen giang day
mot phng phap thien goi la Toa Thien,
qua phng phap nay, ngi ta co the dan
dan i en s giac ngo, thay v giac ngo tc
th nh s giang day cua tong Lam Te. ao
Nguyen la mot trong nhng nhan vat ton giao
noi bac trong lch s Nhat Ban. Nhng tac
pham triet hoc cua ong la nen tang cho t
tng Thien, va tu vien do ong sang lap,
Eihei-ji, la trung tam Thien quan trong cho
en ngay nay. Tong Tao ong to ra knh
trong kinh ien va cuoc i gng mau cua
c Phat lch s, Thch ca Mau Ni. Nhan
manh en hnh thc tr gii, t che va cac
phng phap tu tap thien nh. Trong hai tong
Lam Te va Tao ong, co le tong Tao ong
la tong phai Thien mang tnh triet hoc va
nghe thuat hn.
(II) The history of the development of Japanese
Zen sectsLch s phat trien Thien phai
Nhat Ban: According to Prof. Junjiro
Takakusu in The Essentials of Buddhist
Philosophy, Zen was introduced to Japan
several timesTheo Giao s Junjiro
Takakusu trong Cng Yeu Triet Hoc Phat
Giao, Thien du nhap vao Nhat Ban bang
nhieu t:
1) Hsuan-Tsangs pupil, Dosho, who went to
China in 654 A.D., introduced and taught Zen
for the first time in the Zen Hall of Gangoji,
Nara: e t cua Huyen Trang la ao Chieu
(Dosho 629-700), en Trung Quoc vao nam
2333
654, lan au tien mang Thien ve truyen ba
tai Thien ng Gangoji Nara.
2) Next, Tao-Hsuan, a Chinese Vinaya
(discipline) master, came to Nara in 710 A.D.
and taught the Zen of the Northern School.
He transmitted it to Giohyo in 733 A.D., who
in turn taught it to Saicho (Dengyo Daishi):
Ke en la ao Tuan (Dosen), mot v luat s
Trung Hoa, en Nara nam 710 va truyen Bac
Tong. Ngai truyen phap cho Hanh Bieu
(Giohyo) nam 733 va Hanh Bieu truyen cho
Toi Trng.
3) A special Zen instructor of the Southern
School, Giku, a pupil of Chi-An, came to
Kyoto and taught Zen from 851 to 858 A.D. in
Danrinji Temple built by the Empress Danrin.
He was successful in his teaching: Mot v
Thien s Nam tong la Ngha Khong (Giku), la
e t cua Diem Quan Te An (Enkwan Saian)
en Kyoto va giang Thien t nam 851 en
858 tai chua an Lam T (Danrinji) do hoang
hau cua Ta Nga Thien Hoang (Danrin) lap
nen. Ong thanh cong my man trong cong
cuoc truyen ba giao phap cua ong.
4) In all the above cases the propagation was
assisted by the Court but did not continue
long. The last-mentioned teacher went home
disappointed in 858 A.D., leaving a
monument at Rashomon, Kyoto, inscribed: A
record of the propagation of Zen in Japan.:
Trong nhng trng hp ke tren, s truyen ba
eu c trieu nh ung ho nhng khong ben
lau. V thien s sau cung phai that vong bo
ve Trung Quoc nam 858, e lai mot thanh
tch la La Sanh Mon (Rashomon), Kyoto, ghi
chng mot ky luc ve s truyen ba Thien tai
Nhat Ban.
(III) Zen philosophyTriet ly Thien: The essence
of Zen Buddhism is summed up as follows:
Look into the mind and you will find
Buddhahood, this sect lays great stress on
meditation or contemplation which alone can
lead one to enlightenment. Zen master
Dogen, one of the most important and
representative features of Zen Buddhism.
Dogen started his monastic life as a monk
seeking an answer to the question: Why did
so many Buddhas practise the way of self-

enlightenment, although all living beings, by
their very nature, already had Buddhahood in
them." As nobody in Japan could satisfy him
with a convincing answer, he went to China to
seek light. There he attained enlightenment
under the instruction of a Zen Buddhist monk.
On his return to Japan he propagated the
following doctrine: All human beings have
already been enlightened. They are Buddhas
by nature. The practice of meditation is
nothing but the Buddhas act itself.Cot loi
cua Thien tong c tom lc nh sau: C
nhn vao trong tam th se thay c Phat
qua. Tong phai nay nhan manh vao s thien
nh hay thien quan ma ch rieng mot ieu
nay a co the dan en giac ngo. Thien s
Dogen, mot trong nhng hnh anh tieu bieu
cua Thien tong Nhat Ban. Ong a bat au
cuoc song tu s vi s tm li gia ap cho cau
hoi: V sao co nhieu v Phat phai hanh tr
con ng giac ngo cho mnh nh the, trong
khi tat ca chung sanh eu a san co Phat qua
ni ho? Khong tm c ngi nao Nhat 4) Tsao-Tung sectPhai Tao ong: One of the
Ban co the giai ap thoa ang cho mnh, ong
a i en Trung Quoc e tm s soi sang. Tai
ay, ong a c giac ngo bi mot tu s Phat as to the origin of the names of Tsao-Tung.
giao Thien tong. Khi tr ve Nhat Ban, ong
truyen ba chu thuyet: Tat ca moi ngi eu
a c giac ngo. Ve ban chat, ho la nhng
v Phat. Hanh Thien chnh la mot hanh ong
cua Phat.
(IV) Japanese Zen sectsCac Thien phai Nhat
Ban:
1) Shingon SectPhai Chan Ngon: The
doctrines and practices of this sect were
brought from China to Japan in the ninth
century by Kukai (or Kobo-daishi, as he is
more popularly known). Shingon discipline
and practice revolve around
meditational devices: the mandala, the
mantra, and the mudraCac giao ly va
phng phap tu tap cua phai nay c a murmurTo mutterTo speak to oneselfTo
vao Nhat Ban t Trung Quoc bi Kukai (hay
Hoang Phap ai S v ong c biet qua Jara (p & skt):
danh hieu nay nhieu hn) vao the ky th IX.
Phap mon tu hanh cua phai Chan Ngon xoay
quanh ba phng thc quan tng: man a la,
mat chu, va thu an.
2334
2) Lin-Chi sectPhai Lam Te: The teachings of
Lin-Chi sect were firmly established in Japan
by Fisai Myoan (1141-1215). The Lin-Chi
sect is particularly strong in Kyoto, where
many of its head temples and monasteries are
locatedGiao ly phai Lam Te c Vinh
Tay Minh Am (1141-1215) thiet lap vng
chac Nhat. Phai Lam Te ac biet manh
Kyoto, ni co nhieu chua va t vien hang au
cua phai nay.
3) Huang-Po SectPhai Hoang Ba: This Zen
sect was introduced into Japan from China in
1654 by Zen master Yin-Yuan. Its head
temple built in the Chinese style, is
Mampukuji, near Kyoto. Huang-Po sect is the
least influential of the Zen sects in present-
day JapanThien phai nay c An Nguyen
ai s a vao Nhat Ban nam 1654. To nh
phai nay xay theo kieu Trung Quoc la chua
Mampuku gan Kyoto. Phai Hoang Ba la thien
phai t co anh hng nhat ngay nay tai Nhat
Ban.
two dominant Zen sects in Japan, the other
being the Lin-Chi. There are several theories
One is that it stems from the first character in
the names of two masters in China, Tung-
Shan-Liang-Chih and Tsao-Shan-Pen-Chi.
Another theory is that the Tsao refers to the
Sixth Patriarch, who was also known in Japan
as Tsao-Tzi-Hui-NengMot trong hai thien
phai co the lc hn ca Nhat Ban, phai kia
la Lam Te. Co nhieu thuyet noi ve nguon
goc cua cai ten Tao ong. Mot cho rang
ay la ch au cua ten cua hai v thien s
ong Sn Lng Gii va Tao Sn Bon Tch.
Thuyet khac cho rang ch Tao ch Luc To, v
three ngai cung c biet qua ten Tao Khe Hue
Nang.
Japati (skt & p): Noi thamNoi lam bamTo
whisper.
1) Decay: DSee Seventy-five dharmas of the
Abhidharma Kosa.
2) Old: GiaAgedLaoSee Twenty-four
non-interactive activity dharmas.

Jaramarana (skt): Decreptitude and death
Old age and deathOne of the twelve nidanas, a
primary dogma of Buddhism that decreptitude and
death are the natural products of the maturity of
the five skandhasLao t, mot trong thap nh
nhn duyen, la mot giao ly quan trong trong Phat
giao, lao t la san pham tat nhien cua s thanh cau chuyen noi ve tien than cua ch Phat va ch
thuc (chn mui) cua ngu uanSee Twelve
conditions of cause and effect, Twelve links chain
of dependent origination, and Twelve links of
cause and effect.
Jarayu (skt): Xa LauA placentaAn after-
birthNhau cua thai nhi.
Jarayuja (skt): Thai sanhSee Chatur-Yoni and
Womb-born.
Jasmine: Mallika (skt)Bong lai.
Jasmine flower: Mallika (skt)Hoa lai.
Jasosnisa (p): Phat anh The a (mau vang
nghe).
Jata (skt): Sanh.
Jataka (skt): A birth storyXa a GiaXa
aXa a CaXa a GiaKinh Bon Sanh tien than cua Ngai. Phan th ba noi ve moi tng
Kinh Ban NguyenKinh Ban KhiNarratives
of birth stories detail past (previous) lives of the
Buddha and of his followers and foes. The sutra
shows how the acts of previous lives influence the
circumstances of the present life according to the
law of karma. Stories of previous incarnations of
Buddhas and Bodhisattvas. A collection of 550
stories of the former lives of the Buddha Gotama.
Jataka Sutra, Birth Stories or Past Lives Sutra, a
part of the Khuddaka-Nikaya. The 547 Jatakas are
by themselves the biggest section of the Sutra
Pitaka. These are stories of the Sakyamuni
Buddhas previous incarnations, one of the twelve
classes of sutras, one of the twelve Mahayana
sutras. Legendary stories of the Buddhas past
lives as a Bodhisattva. These stories depict the
series of good acts by which Sakyamuni was able
to be reborn as the Buddha in India. A Jataka
story is traditionally divided into three parts. The
first introduces an incident in the life of
Sakyamuni Buddha in India. The second relates
an incident in one of his past existences. The third
demonstrates the casual relationship between the
incident in the past and the one in the present, and
identifies the persons involved in the past incident
2335
with those living in the presentKinh noi chi tiet
ve tien than c Phat, cac e t cung nh nhng
ke chong pha Ngai. Kinh ch bay nhng hanh
ong trong tien kiep anh hng the nao en
nhng hoan canh cua cuoc song hien tai theo
ung luat nghiep qua. Kinh Ban Sanh, gom nhng
Bo Tat (thu sinh thanh vo so than hnh, sac tng
e hanh Bo Tat ao. Bon Sanh Kinh gom 550
cau chuyen noi ve tien than c Phat. Bon Sanh
Kinh, mot phan cua Khuddaka-Nikaya. Ch rieng
phan nay, co 547 truyen, la mot phan quan trong
nhat cua Kinh Tang. ay la mot trong 12 bo Kinh
ai Tha, con goi la Chuyen tien than c Phat
hay kinh van ma c Nh Lai noi ve hanh nghiep
tu hanh cua Ngai khi con la Bo Tat. Kinh ghi lai
nhng bai thuyet phap cua c Phat nhac ve cac
i trc cua Ngai, hoi Ngai con trong kiep Bo
Tat. Kinh cung noi ve nhng bai tien oan ve s
thanh Phat cua Ngai tai An o. Kinh c chia
lam ba phan. Phan au noi ve cuoc i c Phat
Thch Ca Mau Ni tai An o. Phan th nh noi ve
giao cung nh nhng nhan vat lien he gia tien
than va hien kiep cua NgaiSee Jataka stories,
and Twelve sutras.
Jatakamala (skt): Xa ac Ca Ma LaA garland
of incarnation stories in verseBan Sanh Man,
hay ten cua cac bai tan tung (tap hp cac chuyen
ve s tu kho hanh cua c Phat).
Jatakamala-sastra: Garland of JatakasLuan
Tuc Sanh Truyen (Ban sanh man luan).
Jataka stories: Bon Sanh TruyenCollection of
the stories of the Buddhas former birthsTuc
Sanh Truyen.
1) The Jatakas or previous birth stories of the
Buddha are a collection of 547 edifying tales
about the adventures of the Buddha in his
previous lives. They share a common form,
beginning by explicitly stating the moral of
the story and ending by identifying who the
Buddha, then only a Bodhisattva, was in the
tale. The Buddha appears in many guises,
including those of a god, a trader, a bandit, a
caravan leader, a deer, an antelope and a
vulture. These fables, some of which are
based on pre-Buddhist folk tales, have been
told time and time again. They have become
 2336

completely ingrained in the lore of many Bo Tat xuat hien la mot hoang t, c Phat
cultures to which Buddhism has spread and day ve cong c bo th bang cach t bo het
inspired countless artistic representations. moi th, ke luon ca v con. Tuc Sanh Truyen
They are especially popular among the laity van con c pho bien rat rong rai cho en
of Southeast Asian countries. The Jatakas ngay hom nay, tham ch c ngi ta bien
extol the virtues of leading a righteous life, thanh mot bo sach ngu ngon cua ngi An
which can help to ensure a favorable rebirth. o.
For example, in the Monkey-Lord Jataka, 2) For more than twenty-five hundred years, the
the Bodhisattva tricks a greedy crocodile by Buddhas life-story has been transmitted by
telling the predator that his monkey heart is generations of Buddhists, making it one of the
hanging on a nearby tree, and thereby teaches most instructive explanations of the Buddhist
the reptile the virtue of truth. In the famous path. Different renderings have emphasized
Vesantara Jataka, where the Bodhisattva different aspects of this great epic. For
appears as a prince, he teaches the merit of example, the Pali Jatakanidana, around the 5th
giving by parting with everything, including century A.D., goes into great detail about the
his children and wife. The Jataka stories are Buddhas previous lives, and the
still popular to this day and have even been Buddhacharita during the second century
transformed into an Indian comic book A.D. begins with his last birth. The beautiful
seriesTuc Sanh Truyen hay truyen tien Lalitavistara emphasizes the supernatural,
than cua c Phat la mot tap gom co 547 cau while many works of Western scholarship
chuyen lam sang to ve nhng cuoc phieu lu seek to uncover the facts behind the legend.
cua c Phat trong nhng tien kiep cua Ngai. All versions, however, share a common
Nhng cau chuyen nay co chung mot hnh heritage, and it is the core of this legacy that
thc, bat au bang cach the hien ro rang nen is told here. The Jatakanidana reports that
tang ao c cua cot truyen va ket thuc bang many, many aeons ago, when another
cach ong hoa c Phat vi mot v Bo Tat. Buddha, Dipankara, was walking the earth,
c Phat xuat hien qua nhieu cach, khi la there lived a pure and virtuous man called
mot v than, mot thng gia, mot ten cp Sumedha. He was born to a wealthy family
ng, mot ngi dan au oan buon, mot but renounced his worldly possessions and
con nai, mot con hoang hay mot con ken ken. became an ascetic. When Sumedha
Trong nhng truyen thuyet nay, co mot so encountered Dipankara, he resolved that he
cau chuyen da theo truyen dan gian co trc too would become a Buddha, one who has
thi c Phat a c thuat i thuat lai nhieu awakened from the sleep of ignorance. This
lan. Chung hoan toan an sau trong kho tang intention to attain enlightenment made him a
cua nhieu nen van hoa ma Phat giao a Bodhisattva. Dipankara saw that Sumedha
truyen ba va a gay cam hng cho vo so would ultimately become enlightened, and
nhng s the hien nghe thuat. ac biet chung subsequent Buddhas reaffirmed this
pho bien trong thanh phan tai gia thuoc cac prediction. The Bodhisattva was reborn many
x trong vung ong Nam Chau A. Truyen times and in many forms, perfecting himself
Tuc Sanh ca tung nhng gii c kho hanh in each life to become a Buddha. He sought
dan en mot i song ung an va ao c to be more generous with fellow beings, to
co the bao am cho s tai sanh tot ep nh y. lead an impeccable moral life, to make do
V du nh trong cau chuyen Kh Chua, v with as few possessions as possible, to
Bo Tat anh la mot con ca sau tham lam cultivate his mental and psychic abilities, and
bang cach bao no rang trai tim kh ang treo to gain insight into the way things are. These
mot canh cay gan o, va nh o day cho and other perfections were later to become
loai bo sat nay ve ao c cua s chan that. the hallmarks of his teaching and of
Trong cau chuyen noi tieng ve Vesantara, ni Buddhism in general. In his penultimate life

the Bodhisattva was reborn in the Tusita
Heaven, where he prepared for his final birth
among humans. From the Tusita Heaven, he
surveyed the world, choosing as his mother
the virtuous Queen Maya, wife to
Suddhodana, king of the Sakyas at
Kapilavastu. The night on which the
Bodhisattva was conceived, the queen
dreamed that an elephant touched her side
and placed a white lotus in her womb, while
at the moment of conception the 10,000 world
systems quaked violently. The soothsayers
who were summoned to explain the queens
dream said that she was pregnant and that the
new child would be either a universal
monarch or a Buddha, depending on whether
he followed the life of a householder or that
of an ascetic. As the time of birth approached,
the queen traveled toward Devadaha, where
her parents lived, stopping to rest in the
pleasure grove of the sal trees at the
Lumbini gardens. Entering the gardens she
felt the onset of labor, and a great sal tree
bent gently to support her. The Bodhisattva
emerged from his mothers side, clean and
pure, like a man descending a staircase, and
was received into the golden net of the great
Brahmas. Surveying the ten directions, he
took seven strides to the north and roared: I
am the chief of the world. This is my last
existence; henceforth there is no more rebirth
for me. The miraculous birth was marked by
great joy throughout the world: the blind
could see, the crippled could walk and the
deaf could hear the dumb. The world itself
celebrated as the great ocean turned into
sweet water and five kinds of lotuses covered
the surface of the earthHn hai ngan nam
qua, cau chuyen ve cuoc i c Phat a
c cac the he Phat t truyen lai, tao cho no
tr thanh mot trong nhng s giai thch ve
giao huan cua ao Phat. Nhng s dien giang
khac nhau nhan manh en nhng kha canh
khac nhau cua s thi v ai nay. Th du nh
Tuc Sanh Truyen bang tieng Pali, khoang the
ky th 5 sau Tay lch, i vao nhng chi tiet
ln ve tien than cua c Phat, va
Buddhacharita vao khoang the ky th 2 sau
2337
Tay lch m au vi kiep tai sanh cuoi cung
cua Ngai. S Thi Phat Giao tuyet vi lai nhan
manh en tnh chat sieu pham, trong khi o
nhieu cong trnh nghien cu uyen tham cua
Tay Phng i tm kiem e kham pha nhng
s that pha sau huyen thoai nay. Tuy vay, tat
ca nhng ban dch eu co mot di san chung,
va ay la cot loi cua tai san ke tha nay a
c ngi ta thuat lai ay. Truyen
Jatakanidana thuat lai rang, rat nhieu, nhieu
nien ky trc o, khi mot v Phat khac hieu la
Nhien ang, khi ang i tren qua a cau,
o co mot ngi ao c va trong sach c
goi la Sumedha. V nay sinh ra trong mot gia
nh giau co nhng lai t bo tat ca nhng tai
san tran tuc nay e tr thanh mot nha tu kho
hanh. Khi Sumedha gap Phat Nhien ang, v
Phat nay khang nh rang v nay cung se
thanh Phat, ngi a tnh thc khoi giac
ngu vo minh. Y nh at c giac ngo khien
cho v nay tr thanh mot v Bo Tat. c Phat
Nhien ang cuoi cung a nhan biet rang
Sumedha se hoan toan giac ngo, va cac v
Phat tiep theo sau o tai khang nh s tien
oan nay. V Bo Tat tai sanh trong nhieu kiep
va di nhieu hnh dang, t hoan thien ban
than mnh trong tng kiep e tr thanh Phat.
Ngai tm cach t bi o lng vi tat ca ca
ong loai, e dan en mot cuoc song ao c
hoan hao, thc hien loi song vi cang t t
hu cang tot, e tu dng c nhng kha
nang tinh than va the xac, va e at c tue
giac theo ban chat that cua van hu. Nhng
hnh thc nay va nhng pham hanh bo th
khac nhau sau o a tr thanh nhng chuan
mc ve giao ly cua Ngai va cua ao Phat noi
chung. Trong kiep song ap chot, v Bo Tat
c tai sinh vao cung tri au Suat, tai ay
Ngai a chuan b cho lan tai sanh cuoi cung
trong coi ngi. T ni cung tri au Suat
Ngai xem xet the gian, chon la ngi me
ao c cua Ngai, Hoang Hau Ma Gia, v
cua vua Tnh Phan, vua cua dong Thch Ca
tai thanh Ca Ty La Ve. Vao em Hoang Hau
thu thai, ba nam m thay mot con bach tng
cham vao hong ba va at mot oa hoa sen
trang trong t cung cua ba, trong khoanh khac
thu thai o, 10,000 coi vu tru rung ong d

doi. Nhng nha tien tri c trieu tap en e Jati-marana (skt): Sanh tBirth and death
oan giac mong cua hoang Hau roi tau rang
ba a thu thai va a be chao i se la vua Jatisena (skt): Xa e Thu NaName of a
cua vu tru hoac mot v Phat, tuy theo v nay
theo uoi cuoc song cua mot v gia trng
hay cua mot ao s kho hanh. en gan ngay
sanh n, hoang hau tren ng ve Devadaha,
ni cha me ba song, ba dng lai ngh ngi
di coi cay Ta La trong vn Lam Ty Ni.
Khi tien vao khu vn ba cam thay mnh
chuyen da va mot cay Ta La to ln nhe
nhang uon mnh xuong e ba. V Bo Tat
t ben hong me hien ra, trong sach va tinh
khiet, giong nh mot ngi t tren cau thang
ha dan xuong, va c cac v Pham Thien
vao trong mot chiec li an bang si vang
rong. Quan sat mi phng, Ngai bc bay
bc ve pha Bac va dong dac tuyen bo: Ta
la chu cua the gian. ay la lan sinh cuoi cung
cua ta; ke t ay ta khong con tr lai vong
sinh t. S i ky dieu nay c anh dau Hsuan-Tsang in SrughnaThay cua ngai Huyen
bi niem vui ln lao khap the gian: ngi mu
co the nhn thay, ngi que quat co the i,
ngi iec co the nghe, ngi cam co the noi. Siva and othersNgi che ng, ten cua Than
Chnh the gian cung tan dng bi v bien ca
bien thanh dong nc ngot va nam loai hoa
sen phu ay khap mat at.
Jati (p): Xa eSanhBirth or rebirthThe
final outcome of karmaProductionForm of
existenceThe eleventh in the chain of the
NidanasMac xch th mi mot trong 12 mac
xch nhan duyenSee Twelve conditions of
cause and effect, Twelve links chain of dependent
origination, Twelve links of cause and effect,
Twenty-four non-interactive activity dharmas, and
Seventy-five dharmas of the Abhidharma Kosa.
Jatijara (skt): Xa e Xa LaBirth and
decrepitude (aging)Sanh va lao.
Jatikkhayam (p): One who has destroyed all the
causes of being rebornBac a diet c het
nhan a en tai sanh.
Jatimdhara (skt): Jatimdhara (skt)Tr Thuy
A physician who adjusted prescriptions and diet to
the seasons; reborn as SuddhodanaMot v lng
y a ieu chnh toa thuoc va thc an trong cac
mua cho benh nhan, sau nay tai sanh lam Tnh
Phan Vng.
2338
Life and deathLiving and dying.
Brahman, an ancient sage mentioned in the
Nirvana Sutra, who converted to Buddhism after
hearing a preaching from the BuddhaTen cua
mot v Ba La Mon, mot nha thong thai c Phat
noi en trong Kinh Niet Ban, ngi a chu quy-y
Phat sau khi nghe Phat thuyet giang.
Jati-thero (p): An elder by birthSanh trng
laoSee Three dharmas (XXXII).
Javana (p): ImpulsionImpulsive karma-
producing momentsTien trnh thuc ay hay s
nang ong (o cung chnh la luc ma nghiep c
thanh lap).
Jaya (skt): Conquering, a manual sign of
overcomingXa DaChe ng, dau hieu cua s
che ng.
Jayagupta (skt): Xa Da Cuc aA teacher of
Trang tai thanh Srughna.
Jayanta (skt): Xa Dien eConqueror, name of
Siva va cac v Than khac.
Jayapura (skt): Xa Da Bo LaAccording to
Eitel in The Dictionary of Chinese-English
Buddhist Terms, Jayapura, an ancient city in the
Punjab, probably the present Hasaurah, 30 miles
north-west of LahoreTheo Trung Anh Phat Hoc
T ien, Xa Da Bo La, mot thanh pho co nam
trong khu Punjab, khoang 30 dam ve pha tay bac
cua Lahore.
Jayasena (skt): Xa Da Te NaA noted Buddhist
scholar of the Vedas, a native of west IndiaMot
hoc gia Phat giao noi tieng ve Kinh Ve a, ngi
mien tay An o.
Jayata (skt): To Xa da aXa Da aThe
Indian twentieth patriarchV to th 20 cua An
o. **See Twenty eight Indian Patriarchs.
Jayendra (skt): Xa Da Nhan a LaA
monastery of Pravarasenapura, now Srinagar,
KashmirT vien Xa Da Nhan a La
Pravarasenapura, bay gi la Srinagar, thuoc
Kashmir.
Jealous (a): Ganh t.

Jealousy (n): Irshya (skt)Tat oGanh ghet afterwards it was rebuilt on the earlier scale, but a
Jealousy 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). 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 mindGanh t la tat o ngh rang ngi
khac co tai hn mnh. Ganh t co the la ngon la
thieu ot 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 thoiSee
Fifty-one Dharmas interactive with the Mind.
Jealous contempt: Khinh o.
Jetaka (skt): Sadvahana (skt)Th Dien ac
CaSa a Ba Han NaA king of southern
Kosala, patron of NagarjunaQuoc vng cua x
Nam Kosala.
Jetavana Garden: Jetavanarama (skt)Ky Tho
Cap Co oc VienA park near Sravasti, said to
have been obtained from prince Jeta by the elder
Anathapindika, in which monasterial buildings
were erected, one of the favorite resorts of
Sakyamuni Buddha. According to Professor
Soothill in The Dictionary of Chinese-English
Buddhist Terms, Jetavana Garden, or Garden of
Jeta and Anathapindika is a park near Sravasti,
bought by Anathapindika from prince Jeta, which
was offered to the Buddha and his Sangha as a
result of the collaboration of Prince Jeta and
billionaire Anathapindika. It is said to have been
obtained from Prince Jeta by the elder
Anathapindika. Anathapindika paid for Prince
Jetas garden in gold, erected monasterial
buildings, and donated it to the Buddha. Prince
Jeta was very moved with this, thus he donated all
the trees and another parcel of land to the
Buddha. Thus the double name for the site where
the Buddha preached his teachings: The Garden
of Jeta and Anathapindika. This garden was the
favourite resort of Sakyamuni. Two hundred years
later it is said the park has been destroyed by fire,
rebuilt smaller 500 years after, and a gain a
century later burnt down; thirteen years
2339
century later entirely destroyedTai thanh Xa
Ve (Sravasti) co v trng gia giau co ten Tu at
a (Sudatta), lai cung co ten la Cap Co o
(Anathapindika), ngi a mua khu vn cua
Thai T Ky a e kien lap mot khu tnh xa cao
rong trang nghiem mang ten Ky Tho Cap Co oc
Vien. Ong cung thnh c Phat va e t cua Ngai
an c kiet ha va giang thuyet Phat phap tai a
phng. Tu at a la v ho phap trung thanh cua
Phat giao thi bay gi). Khu vn gan thanh Xa
Ve, ngi ta noi trng gia Cap Co oc a mua
lai t tay thai t Ky a, trong o nhng khu tnh
xa c xay dng len, la ni ma c Phat thch
ghe ve ngh ngi nhat. Theo Giao S Soothill
trong Trung Anh Phat Hoc T ien (da theo
Phap Uyen Chau Lam tap 39), vn Ky Tho gan
thanh Vng Xa, c cung dng cho Phat va
Tang oan cua Ngai bi Thai t Ky a va nha ty
phu Cap Co oc. Ngi ta noi Ngai Cap Co oc
a mua lai khu vn nay t Thai t Ky a bang
vang, xay dng tnh xa, roi cung dng cho c
Phat. Thai t Ky a rat cam ong trc ngha c
ay nen ong ben hien tat ca nhng cay va khoan
at con lai. Chnh v vay ma khu vn ni Phat
thng hay thuyet phap nay co ten oi cua hai v
th chu la Ky Tho Cap Co oc Vien (tc la cay
cua thai t Ky a va vn cua ong Cap Co oc).
ay la khu an c kiet ha ma c Phat rat thch.
Hai tram nam sau o ca khu vn va tnh xa b
thieu rui, 500 nam sau c xay lai nho hn, va
roi mot the ky sau lai b ot chay rui lan na;
mi ba nam sau o c xay lai bang khu tnh
xa nguyen thuy, nhng mot the ky sau o lai b
huy diet (Ve phng bac nc Kieu Tat La).
Jetavana Monastery (skt): Ky vien Tnh Xa
The a LamJetavanaJeta GroveName of
an Indian Buddhist monastery located at Sravasti.
Jetavana Garden resulted from the collaboration
of Prince Jeta and billionaire Anathapindika and
was made as an offering to the Buddha. According
to Eitel from The Dictionary of Chinese-English
Buddhist Terms, this is the seven-storey abode
and park presented to Sakyamuni by
Anathapindaka, who bought it from the prince
Jeta. It was a favourite resort of the Buddha, and
most of the sutras date from this spot. The
millionaire Sudatta, he was given the epithet
 2340

Anathapindika because he always helped the Stupas of BuddhismNgoi thap tai Vn Ky a

orphans and the Solitary. After discussing with thuoc nc Xa Ve, ni Phat hien than thong. ay
prince Jeta, Anathapindika went back home to la mot trong tam ngoi thap thieng ln cua Phat
being gold to buy the garden and donated the site giaoSee Eight great spiritual or sacred stupas.
to the Buddha. In fact, the site was selected by Jetavana-vihara: Tnh Xa Ky Tho Cap Co
Sariputra, who spent the last twenty-five rainy ocKy Tho Cap Co oc VienSee Jetavana
season retreats of his life there. It was also the Monastery and Anathapindika.
Buddhas favorite retreat, and he spent nineteen Jetavaniya (skt): Caityaka (skt)Che a Sn
rainy season retreats at Jetavana. Jetavana is also BoChi e Gia BoCh e Kha BoChe a
the name of a monastery in Sri Lanka, built by Sn BoSee Caityaka.
king Mahasena (334-362) for Mahayana monks. It
Jetr (skt): Jeta (skt)The aKe Chien
maintained a separate Nikaya until the twelfth
ThangVictorSon of king Prasenajit of Kosala,
century, when king Parakramabahu I ordered it to
previous owner of the JetavanaCon trai vua Ba
amalgamate with the Mahavihara nikayaTen
T Nac cua x Cau Tat La, la chu trc ay cua
cua mot ngoi tnh xa Phat giao tai An o toa lac
The a Lam (ngay thai t chao i cung la ngay
trong thanh Xa Ve (ngoi chua gan thanh Savatthi
ma vua Ba T Nac va chien thang ch quan,
mien bac An o, ni c Phat thng day ao).
nen thai t mang ten Ke Chien Thang.). **See
Vn Ky Tho Cap Co oc la ket qua cua s hp
Jetavana.
tac cung dng len Phat cua Thai t Ky a va
Jetrjeta (skt): Thai t Ky a.
trng gia Cap Co oc. Theo Eitel trong Trung
Anh Phat Hoc T ien cua Giao S Soothill, ay Jetrjeta-Vihara (skt): Ky a Tnh xa.
la tnh xa bay tng cung vi cong vien ma ngai Jetsun Dampa Hutukhtu (tib): The major
Cap Co oc a mua t Thai T Ky a e hien reicarnate lama of Mongolian Buddhism. The first
cho Phat. ay la ni an c ma c Phat rat thch, was Odur Gegen (1635-1723), whose monastic
cung la ni ma nhieu bo kinh a c Phat thuyet seat was Erdini Juu. Khutukhtu is the Mongolian
giang. Nha trieu phu Sudatta c ngi ta ban equivalent noble or wise. The traditional seat
cho danh hieu Cap Co oc v ong thng giup of these lamas was Da Khuree, now known as
nhng tre mo coi va ngi co oc. Sau khi thao Ullan Bator. The eighth member of the lineage
luan vi thai t Ky a, Cap Co oc ben lay vang died in 1924 after serving as the countrys
ti mua ngoi vn va hien cho c Phat. Ky that, temporal ruler following Mongolian independence
a iem nay do ngai Xa Li Phat lc chon va from China, but when the Communists re-
ngai a trai qua hai mi lam lan an c kiet ha tai established control the lineage was banned, and
ay. ay cung la ni ma c Phat rat thch, v so there is currently no officially recognized
chnh Ngai cung a trai qua 19 mua an c tai successor in Mongolia. Despite this, in 1991 the
vn Ky Tho nay. Ky Vien cung la ten cua mot fourteenth Dalai Lama publicly announced that
ngoi tnh xa Tch Lan c vua Mahasena xay Jambel Namdrol Chogi Gyeltsen (1929 - ) is the
dng cho ch Tang phai ai Tha. Phai nay co he ninth member of the lineage. He was born in
kinh ien rieng cho en the ky th 12 khi vua Lhasa and studied with teachers from all four of
Parakramabahu e nhat ra lenh cho phai nay nhap the main orders of Tibetan Buddhism prior to
vao phai Nguyen Thuy. fleeing the country in 1959 following the Chinese
Jetavaniyah (skt): Jetiyasailah (skt)Ch at invasion and annexation of Tibet. His identity as
School of the dwellers on Mount Jeta or school of the rJe btsun giam pa was not officially
Jetrvana, a subdivision of SthavirahTrng phai announced until after the fall of the Soviet Union.
cua nhng ngi tren nui Ch at, mot tong phai Mongolian hagiography (Thanh Nhan Liet
cua Thng Toa Bo. Truyen), for example in a Chinese work entitled
Meng-ku I-sheh, which traces the lineage back
Jetavana stupa: The stupa in Jetavana, where
through fifteenth incarnations prior to Odur Gegen
the Buddha revealed his supernatural powers.
and claims that the first of the series lived during
This is one of the eight Great Spiritual or Sacred

the time of Sakyamuni Buddha. The fifteenth was
the great Tibetan historian Taranatha (1575-1634).
The identification of Odur Gegen as the
reincarnation of Taranatha was reported first
made by the fifth Dalai Lama, Ngawang Losang
Gyatso (1617-1682)V Lat Ma tai sanh chnh
cua Phat giao Mong Co. V au tien la Odur
Gegen, tu vien cua ong la Erdini Juu, Khutukhtu
la t ng Mong Co tng ng vi Cao thng Trng An, chet nam 449, tuoi 74.
va khon ngoan. Tru s cua truyen thong cua
nhng v Lat Ma nay Da Khuree, ma bay gi la
Ullan Bator. V truyen tha th 8 th tch nam
1924 sau khi phuc vu trong chnh phu oc lap lam
thi cua Mong Co sau khi thu hoi nen oc lap t
tay cua ngi Trung Hoa, nhng khi che o Cong
San tai thiet lap s kiem soat th dong truyen tha
nay b ngan cam, va nh vay hien tai khong co
ngi ke v c cong nhan chnh thc tren at Jewelled-Flower-Virtue Buddha: Phat Bao
Mong Co. Du vay, vao nam 1991 c at Lai
Lat Ma i th 14 cong khai tuyen bo Jambel
NamdrolChogi Gyeltsen la truyen tha th chn
cua truyen thong. V nay c sanh ra tren at
Tay Tang va theo hoc vi 4 trng phai chnh cua
Phat giao Tay Tang trc khi ao thoat khoi Tay
Tang theo sau cuoc xam lang va sap nhap Tay
Tang vao trung quoc vao nam 1959. Than phan
cua ong nh la v truyen tha rJe btsun giam pa
khong c chnh thc cong bo cho en sau ngay
che o So Viet sup o. Mong Co Theo Thanh
Liet Truyen, trong mot tac pham Trung Hoa co
nhan e Meng-ku I-sheh, truy ngc tr ve 15
lan tai sanh trc Odur Gegen va tuyen bo rang
dong tai sanh au tien a song trong thi Phat con
tai the. Dong th 15 la nha s hoc v ai cua Tay jewel-like state in unexcelled complete perfect
Tang Taranatha. Viec nhan ra Odur Gegen nh la
v tai sanh cua Taranatha c c at Lai Lat
Ma i th 5, la ngai Ngawang Losang Gyatso
tng thuat au tien
Jewel (n): Bao chau.
1) Mani (skt)GemPearlPrecious stone
Bao chau.
2) Group of devoted Buddhists: In Korean
Buddhism, the term Jewel is used to
designate a small group of devoted Buddhist
disciplesTrong Phat giao Trieu Tien, t
Bao c dung e ch mot nhom nho nhng a Tang Bo Tat, pham th chn, c Phat day:
Phat t thuan thanh.
2341
Jewelled-Appearance Buddha: Phat Bao
Tng.
Jewel Cloud: Bao VanPao-Yun, a monk of
Liang-Chou, who travelled to India around 397
A.D., returned to Chang-An, and died in 449, at
the age of 74Bao Van la ten cua mot nha s
Trung Quoc, que Lng Chau, a du hanh sang
An o vao khoang nam 397 sau Tay Lch, tr ve
Jewel Cloud Scripture: Kinh Bao Van.
Jewel collection: Bao tuJewel-collection; a
collection of precious things, e.g. the Buddhist
religionao Phat la ton giao tch tu nhng g
quy bau nen goi la Bao Tu.
Jewel-Heap Sutra: Kinh ai Bu TchSee
Ratnakuta Sutra.
Hoa c.
Jewel land: Bao SJewel placeTreasure
landThe place of precious things, i.e. the
perfect NirvanaBao s la ni cha nhng chau
bau, nh Niet Ban Vo D.
Jewel-like state: Nh thiet truAccording to the
Flower Adornment Sutra, Chapter 38, there are
ten kinds of jewel-like state in unexcelled
complete perfect enlightenment. Enlightening
Beings who abide by these can attain the jewel of
supreme great knowledge and wisdom of
BuddhasTheo Kinh Hoa Nghiem, Pham 38, co
mi th nh thiet tru ni vo thng Bo e. Ch
Bo Tat an tru trong phap nay thi c ai tr hue
bu vo thng cua ch PhatSee Ten kinds of
enlightenment.
Jewel Nature Thus Come One: Bu Thang
Nh LaiAccording to the Earth Store
Bodhisattva Sutra, Chapter 9, the Buddha taught:
In the past, as many aeons ago as there are
grains of sand in the Ganges River, a Buddha
named Jewel Nature Thus Come One appeared in
the world. If a man or woman hears the name of
this Buddha and in the space of a finger-snap
decides to take refuge, that person will never
retreat from the unsurpassed pathTheo Kinh
Hang ha sa so kiep ve thu qua kh, co c Phat
ra i hieu la Bu Thang Nh Lai. Nh co ngi

nam ngi n nao c nghe danh hieu cua c
Phat ay, phat tam quy-y vi Phat trong khoang
khay mong tay, ngi nay tron han khong con
thoi chuyen ni ao Vo thng Chanh ang
Chanh giac.
Jewel-tree: Bao ThuThe jewel-trees of the
Pure LandCay quy ni coi Tnh o.
Jewelled-accumulation sutra: Ratnakuta-sutra
(skt)Kinh Bao TchSee Ratnakuta-sutra.
Jewelled appearance Buddha: Bao Tng
PhatSee Jeweled Apearance Thus Come One.
Jeweled Apearance Thus Come One: a Bu
Nh LaiAccording to the Earth Store
Bodhisattva Sutra, Chapter 9, in the past, a
Buddha named Jeweled Apearance Thus Come
One appeared in the world. If a man or woman
hears this Buddhas name and gives rise to a
thought of respect, that person will, before long,
attain the fruit of ArhatshipTheo Kinh a Tang
Bo Tat, pham th chn, vo lng vo so hang ha sa
kiep ve thu qua kh co c Phat ra i hieu la Jijuyo (jap): T tho dung tam muoiA Japanese
a Bu Nh Lai. Nh co ngi nam ngi n nao
nghe en danh hieu cua c Phat ay, sanh long
cung knh, khong bao lau ngi ay se ang qua A
La Han.
Jewelled canopy: Bao cai (tang long quy bao).
Jewelled flower virtue Buddha: Bao Hoa c
Phat.
Jewelled nets: Li e Chau.
Jhana (p): Nhap nhMeditative absorption
A state of serene contemplation atained by
meditationNhap nh hay tang thien (trang thai
an tnh cua tam at c qua thien nh. ac tnh
cua tam co kha nang dnh chat tren oi tng va
quan sat oi tng, ot chay phien nao).
Jhana samma ditthi (p): Chanh kien trong cac
tang thien. ay la chanh kien khi sinh trong tam
tang thien nh, khong phai trong thien minh sat.
Jhapita (skt): Xa LaHoa tang.
1) A monks funeral pyreTra Ty.
2) CremationHoa tangCremation, the relics
being buried, one of the four methods of bury
(Hoa tang: Fire, Thuy tang: Water, Tho tang:
Ground, Lam tang: Buried in the forest)
Ngi chet em thieu, con lai tro cot em
chon, mot trong bon loai ma chay.
2342
Jhaqita (skt): Le hoa tang hay tra ty
Cremation.
Ji (jap): Thi Tong (Phat giao Nhat Ban).
Jiang-Tien Tsu: Giang Thien TThe River
and Sky monastery on Golden Island, Ching-
Jiang, Jiang-SuChua Giang Thien tren nui Kim
Sn thuoc Thanh Giang, tnh Giang To.
Jiei-Daishi (jap): T Tue ai S (912-985).
Jigoku (jap): Naraka (skt)a NgucPlace of
tormentSee Hell.
Jihva (skt): ThietLiTongueSee
Seventy-five dharmas of the Abhidharma Kosa.
Jihva-rasa (skt): The place of the tongue and
tasteThiet V XSee Twelve entrances (II).
Jihva-vijnana (skt): TastingTaste
consciousnessThiet thcSee Eight
consciousnesses (I) (A).
Jihvendriya (skt): TongueThiet canSee
Twenty two roots.
Buddhist term for The state of natural balance
(which we experience when making effort without
an intentional aim)Thuat ng Phat giao Nhat
Ban co ngha la T tho dung tam muoi (trang
thai chung ta kinh qua khi no lc tu tap khong vi
mot muc tieu nh trc).
Jikai-Bongyo (jap): Brahma-carya (skt)To
remain unmarried and to keep commandments
Tr gii pham hanh.
Jikaku-Daishi (jap): T Giac ai S (Nhat
Ban).
Jikkai (jap): The ten realms, or states of
existenceSee Ten realms.
Jikokuten (jap): Dhritarashatra (skt)Tr Quoc
Thien Vng.
Jimon (jap): Phai T Sn (Nhat Ban).
Jimyo (jap): Tsu-Ming, a noted monk of the Sung
dynastyT Minh S Vien Thien S, mot v s
noi tieng i nha TongSee Tzu-Ming-Chu-
Yuan.
Jina (skt):
1) Friend of the Jina, or, having the Jina for
friend, or to take refuge in the Triratna:
Thang HuLam ban vi ngi chien thang,
y noi ve quy y Phat.

2) The name of an eloquent monk of Nalanda,
around 630 A.D., author of Sarvastivadah-
vinaya-sangraha, translated into Chinese in
700 A.D.: Ten cua mot v Tang co tai hung
bien tai tu vien Na Lan a, vao khoang nam
630 sau Tay Lch, tac gia cua bo ai Chung
Bo Luat, c dch sang Hoa ng khoang
nam 700 sau Tay Lch.
3) Victorious One: Thang giaVictor, he who
overcome, a title of every Buddha; name of
various persons; the Jaina religion; the
JainsDch la Thang, ch ngoi Phat ton quy,
con co ngha la giao phai Ky Na.
Jinadhatu (skt): Buddhas relics (hard substance
left after the cremation of the body)Phat Xa Li
hay xa li cua Phat (chat cng con lai sau le tra
ty cua c Phat).
Jinamitra (skt): Thang HuThe name of an
eloquent monk of Nalanda, around 630 A.D.,
author of Sarvastivadah-vinaya-sangraha,
translated into Chinese in 700 A.D.Ten cua mot
v Tang co tai hung bien tai tu vien Na Lan a,
vao khoang nam 630 sau Tay Lch, tac gia cua bo
ai Chung Bo Luat, c dch sang Hoa ng
khoang nam 700 sau Tay Lch.
Jinaputra (skt):
1) Sons of the Victorious One, meaning
BodhisattvasThang gia t hay Phat t (con
cua Phat), co ngha la cac v Bo Tat.
2) Author of the Yogacaryabhumi-sastra-karika,
translated by Hsuan-Tsang around 654 A.D. :
Than Na Phat at LaV Luan S a viet
bo Du Gia S a Thch Luan, ngai Huyen
Trang a dch sang Hoa ng vao khoang nam
654 sau Tay Lch.
Jinayasas (skt): Th Na Da XaA noted monk
from IndiaMot v Tang noi tieng ngi An.
Jing Hsuan Ta Yang Zen Master: Knh
Huyen ai Dng Thien SZen master Jing-
Xuan-Ta-YangZen master Jing-Hsuan (Xuan)
was born in 943 in Hubei Province. He was a
disciple of Zen master Liang-Shan-Yuan-Kuan
Thien S Knh Huyen sanh nam 943, que tai tnh
Ho Bac, e t cua Thien S Lng Sn Duyen
Quan.
* Upon Ta-Yangs first meeting with Liang-
Shan, Ta-Yang asked: What is the formless
2343
place of realization? Liang-Shan pointed to a
painting of Kuan-Yin and said: This was
painted by Wu-Chu. Ta-Yang was about to
speak when Liang-Shan cut him off, saying:
Does this have form? Where is the form?
At these words, Ta-Yang awakened. He then
bowed. Liang-Shan said: Why dont you say
something? Ta-Yang said: Its true I dont
speak, and I fear putting it to brush and
paper."Liang-Shan laughed and said:
Engrave the words on a stone memorial.
Ta-Yang then offered the following verse:
Formerly my means of studying the Way
was confused,
Seeking understanding among myriad
streams and countless mountains.
But immediate clarity is not found by sorting
throught the past.
Directly speaking no mind engendered
more delusion.
Then, a teacher revealed my situation upon
leaving Qin,
Illuminating the time before my parents
birth.
And now, everything realized, what has
been attained?
The night frees crow and cock to fly with the
snow.
Liang-Shan said: Here the Tong-Shan line
is entrusted. In time, Jing-Xuans reputation
spread widely.
Lan au tien gap g Lng Sn, s hoi: The
nao la ao trang vo tng? Lng Sn ch
Bo Tat Quan Am, noi: Cai nay la do Ngo
X S ve. S suy ngh e tien ng. Lng
Sn nhanh nhau noi: Cai nay co tng, cai
kia khong tng. S nhn o tnh ngo, lien
le bai. Lng Sn hoi: Sao khong noi lay
mot cau? S tha: Noi th chang t, s e
tren giay mc. Lng Sn ci, bao: Li
nay van con ghi tren bia. S dang ke rang:
Nga tch s c hoc ao me
Van thuy thien sn mch kien tri
Minh kiem bien co chung nan hoi
Trc thuyet vo tam chuyen canh nghi.
Mong s iem xuat Tan thi canh
Chieu kien phu mau v sanh th
Nh kim giac lieu ha s ac

Da phong o ke i tuyet phi
(Con xa hoc ao c sai lam
Muon nui ngan song kiem thay nghe
Luan co ban kim cang kho hoi
Noi thang vo tam lai sanh nghi.
Nh thay ch ro thi Tan knh
Soi thay cha me luc cha sanh
Hien nay giac ngo au con ac
em tha ga en trong tuyet bay).
Lng Sn bao: Co the lam hng thnh tong
Tao ong.
* A monk asked Ta-Yang: What is a phrase
that penetrates the dharmakaya? Ta-Yang
said: Red dust rises from the bottom of the
sea. Rivers flow sideways at Mountain
Sumerus summit.V Tang hoi: The nao
la cau ai Dng thau phap than? S ap:
ay bien ai dng bui hong day, tren nh
Tu Di nc chay ngang.
* A monk asked Ta-Yang: What is Ta-
Yangs state of being? Ta-Yang said: A
gaunt crane and an old ape call across the
valley in harmony. A slender pine and the
cold bamboo are enveloped in blue mist.
The monk said: What about the person in
that state? Ta-Yang said: What are you
doing? What are you doing? The monk
asked: What is the masters family style?
Ta-Yang said: A full pitcher that cant be
emptied. Across the great earth, no one
hungry.Mot v Tang hoi Knh Huyen:
The nao la canh ai Dng? S ap: Hac
coi vn lao keu hang doi, tung gay truc lanh
toa khoi xanh. V s hoi: The nao la ngi
trong canh? Knh Huyen hoi: Lam g? Lam
g? V Tang lai hoi: The nao la gia phong
ai Dng? Knh Huyen ap: Bnh ay
nghieng chang o, khap ni chang ngi
oi.
Jinko (jap): Agaru (skt)Fragrance of the aloe
woodTram hng.
Jinshu (jap): Shen-Hsiu (606-706)Than Tu
See Shen-Hsiu.
Jinsoku (jap): Rddipada (skt)Mystical power
Than Tuc ThongSee Supernatural power.
Jinzu (jap): Abhijna (skt)Mystical power
Supernatural facultyThan ThongSee
Supernatural power.
2344
Jion-Daishi (jap): T An ai SAnother name
of Tripitaka Master Hsuan-TsangBiet hieu cua
Ngai Huyen Trang Tam Tang Phap S.
Jiriki (skt): To strive with ones own power to
cultivate and attain enlightenment. Jiriki is
apposed to Tariki. Tariki means to rely on others
power to attain enlightenment (place ones trust
merely in the Buddha such as reciting or calling
upon the name of Amitabha Buddha to ensure
bringing about rebirth in his paradise)Sc manh
ca nhan nham at ti ai giac, khac vi Tariki
ngha la tin vao tha lc (niem Ten Phat A Di a
e c bao am sanh vao Tnh o).
Jisetsu (jap): Udana (skt)T thuyet
Spontaneous preachingImpromptu
UnsolicitedOne part of the scriptures spoken
voluntarily and not in reply to questions or
appeals, one of the twelve parts of the Buddhist
scripturesMot trong mi hai bo Kinh Tieng
Phan goi la u a Na, tc la Vo Van T
Thuyet ngha la Phat t thuyet e ran chung ch
khong phai tra li cho cau hoi nao.
Jishu (jap): The Shih School in JapanThi
TongA Japanese sect, whose members by
dividing day and night into six periods of worship
seek immortality. The Shih School in Japan was
founded in 1276 by I-Bien (1238-1289). He set
forth the rule of reciting the hymns of Shan-Tao
six times every day, hence the name time. In
theory, he derived his idea from the Lotus Sutra
as did Liang-Ran of Yuzunembutsu, but in
practice he followed Kung-de who invented a
popular dance for the popularization of the Amita-
faith. Thus the school has a totally different
feature from the other schools of Amita-pietism. I-
Bien is said to have visited Kumano Shrine in Kii
in 1275 where he was inspired by a holy verse of
four lines which he believed to have come from
the deity of the shrine. Each of the first three lines
was headed by a numeral 6, 10, and 10,000 and
the last line by people, altogether making up six
hundred thousand people. At once he made up his
mind to save that number of people by a
propagation of the Amita-faithCon goi la Luc
Thi Vang Sanh Tong, tong phai Phat Giao Nhat
Ban lay ngay em 6 gi chuyen tu phep vang
sanh (lay phep tu cua ngai Thien ao lam nghiep
nhan vang sanh). Thi Tong c Nhat Bien
 2345

(1238-1289) sang lap tai Nhat nam 1276. Ong neu paramita-hrdaya. Moreover, he attempted to
ra nghi thc tung niem cua Thien ao, 6 thi restore the Sanskrit text of the Prajnanaya from
trong ngay. Do o ma co ten la Thi Tong. Tren its Chinese version. This was a remarkable
ly thuyet, ong lay t Kinh Phap Hoa, cung nh attempt and probably the first of its kind in the
Lng Nhan cua phai Dung Thong Niem Phat, world. Jiun Sonja called his collection of articles
nhng khi thc hanh ong lai theo cach cua Ngai on Sanskrit study Bongaku-Shinryo (A Guide to
Khong Da, la ngi sang lap ra loi mua ca bnh Sanskrit Study). Some important parts of his
dan e pho bien tn ngng Di a. Do o ma tong collection were published in 1953 at Osaka to
nay co sac thai hoan toan khac biet vi cac tong commemorate the 150th anniversary of his
khac cua Di a giao. Theo truyen thuyet th Nhat deathMot hoc gia Phat giao ngi Nhat Ban
Bien co en mieu Hung Da Ky Y nam 1275, noi tieng vao the ky th 18. Ong t hoc tieng
ni nay ong c gi bi mot bai ke ma ong tin Phan di thi tien Minh Tr Thien Hoang, khong
rang do ni cac than linh trong mieu nay tao nen. phai do anh hng cua cac hoc gia Tay phng
Moi mot trong ba cau cua bai ke eu bat au hay hoc gia An o ng thi. Ong la mot Tang
bang so 6, 10, va 10.000 theo th t, va cau chot s thuoc phai Chan Ngon. Tong phai nay c
bang ch dan cong chung lai la 600.000 dan. biet qua truyen thong hoc tieng Phan e oc than
Tc th ong lap nguyen phai cu o cho c mot chu. Viec hoc nay c goi la Shittan (oc trai t
so chung sanh nhieu nh the, bang cach truyen ba ch Siddham, co ngha la s thanh tu hay at
tn ngng naySee Shan Tao. en giao ly cao sieu). Luc con nho d nhien la
Jiso (jap): PhenomenonAffairPractice. ong a hoc th than chu nay, nhng khong lay
S Tng (Cac phap hu vi hay cac hien tng co lam thoa man nen t ong a hoc Phan ng va viet
sanh co diet). nhieu bai bao ve van pham Phan ng. Cung thi
Jito (jap): N hoang Tr Thong (Nhat Ban). gian nay, ong oc cac van ban tieng Phan chua
Horyuji cung nh cac chua khac, roi so sanh vi
Jitsu (jap): S Thi Tong (786-847).
cac ban van bang tieng Hoa. Sau o ong cho cong
Jiun (jap): S T VanSee Jiun Sonja.
bo cac ban tieng Phan cua 3 bo kinh Lac Hu
Jiun Sonja (1718-1804): A eminent Japanese Trang Nghiem Kinh, Bat Nha Ba La Mat a
Buddhist scholar in the eighteenth century. He Tam Kinh, va Bhdracari-nama-
studied Sanskrit by himself in the pre-Meiji period aryasamantabhadra-pranidhana. Ngoai ra, ong
without being subjected to the influence of con muon sa lai ban tieng Phan cua bo
contemporary Western scholars or Indian pandits. Prajnanaya t van ban bang tieng Hoa. ay la
Jiun Sonja was a monk of the Shingon Sect. This mot no lc ang ke va co le c xep hang au
sect was known for its tradition of learning ve lanh vc nay tren the gii. Ong at ten cho bo
Sanskrit characters in order to read the dharanis. s tap cac bai viet cua ong ve viec hoc tieng
This study was called Shittan Gaku (Shittan is Phan la Sach Hng Dan Hoc Tieng Phan. Mot
the transliteration of siddham which means so noi dung quan trong cua bo su tap nay a
completion or the complete characters by which c in lai vao nam 1953 e ky niem lan th 150
the highest doctrine is described). Naturally he ngay gio cua ong.
learned this Shittan in his youth, but not being
Jiva (skt):
satisfied with this, he studied the Sanskrit
1) LifeLivehoodSinh menh.
language by himself and wrote several articles on
2) The deva of long life: Ky Ba ThienDch
Sanskrit grammar. At the same time, he read the
ngha la Menh Thien, hay la v tri trng
Sanskrit manuscripts of the Horyuji and other
menh.
monasteries, and compared them with their
Jivajita (skt): Cong mang.
Chinese versions. Afterwards he published
Sanskrit editions of three sutras, namely the Jivajivaka (skt): Garuda-Upagaruda, Jivajiva, or
Sukhavativyuha, the Bhdracari-nama- Jivanjiva (skt)Cong Menh ieuKy Ba
aryasamantabhadra-pranidhana, and the Prajna- ieuMenh Menh ieuSinh Sinh ieuA
bird said to have two heads on one body, i.e. mind

and perception differing, but the karma for both is
just one. A bird of parttridge family; there is a
fable about such a bird having two heads; one
called garuda and the other upagaruda. One
ate a delicious flower while the other was asleep;
when the other awoke; it was so annoyed at not
sharing it that it ate a poisonous flower and the
bird died; thus there is a Jekyll and Hyde in
everyoneLoai chim mot than hai au, v nh
tam thc khac nhau nhng nghiep bao lai giong
nhau. Kinh Niet Ban goi la Menh Menh ieu.
Kinh A Di a goi la Cong Menh ieu. Tieng
Phan la Ky Ba Ky Ba, la mot loai chim mot than
hai au nui Tuyet An o. Co mot huyen thoai
ve loai chim nay nh sau: Loai chim mot than hai
au nay mot con goi la Ca Lau La, con kia la u
Ba Ca Lau La. Mot con th an hoa thm khi con
kia ang ngu; khi thc giac, biet mnh khong c Jivitindriyam (p): Life facultyMang Can
chia xe hoa thm, con kia tc gian ben an mot
loai hoa oc, ket qua la con chim b chet.
Jivaka (skt): Jiva (skt)HoatSong ong, linh
hoatAliveLivingLivelyRevive
MovableThi Phc Ca.
1) One of the eight principal drugs; living,
making, or seeking a living, causing to live,
ect.: Mot trong tam loai thuoc.
2) An illegitimate son of king Bimbisara by
Amradarika, who resigned his claim to the
throne to Ajatasatru and practised medicine; a
physician: Ngi con khong chanh thc cua
vua Bnh Sa Vng vi Amradarika, khong
tranh ngoi v vi A Xa The ma hoc thuoc va
ve sau tr thanh mot bac ai danh y.
Jivati (p): Hay con tai the.
Jivatma (p): Tieu ngaMicrocosmic soul.
Jivatman (skt): Vital principle of the body
Than mang (than mang cua con ngi).
Jivhavinnanam (p): Tongue-consciousness
accompanied by equanimityThiet thc, ong
phat sanh cung tho xa.
Jivita (skt): LifeCuoc songMang canTho
Mangi song (mot thi ky ma hi th c action. Jnana is a very flexible term, as it
gi khong dt)See Seventy-five dharmas of the
Abhidharma Kosa.
Jivitakama (skt): Will to liveHam song.
Jivitakara (skt): Thi Ty a Ca LaName of a
spirit described as a devourer of life or length of
2346
daysTen cua mot v Than nuot trng thi gian
hay o dai cua ngay.
Jivita-mada (skt): Hoat mang kieuThe great
intoxication of lifeSee Three dharmas
(XLVIII).
Jivita-mado (p): Hoat mang kieuIntoxication
with ones prosperous lifeKieu man v co i
song sung tucSee Three dharmas (XLVIII).
Jivitendriya (skt): LifeMenh canSee
Jivitindriya, and Twenty-four non-interactive
activity dharmas.
Jivitindriya (skt): AnimationBreath of life
Faculties of lifeLivelinessVitalityMang
can (c the vi ay u cac quan nang cua con
ngi)See Twenty two roots, and Fifty-two
mental states.
See Fifty-two mental states.
Jizaiten (jap): Isvara (skt)God of Free Will
T Tai ThienSee Deva and Isvaradeva.
Jnana (skt): Buddhi (skt)Tr TueKnowing
Becoming acquainted withKnowledgeHigher
knowledge (derived from meditation on the one
Universal SpiritWisdom.
(I) An overview of :BuddhiTong quan ve tr
tue: Higher intellect or spiritual wisdom;
knowledge of the ultimate truth (reality).
Jnana is the essential clarity and unerring
sensibility of a mind that no longer clings to
concepts of any kind. It is direct and sustained
awareness of the truth, for a Bodhisattva, that
meaning and existence are found only in the
interface between the components of an
unstable and constantly shifting web of
relationships, which is everyday life, while
prajna is the strength of intellectual
discrimination elevated to the status of a
liberating power, a precision tool capable of
slicing through obstructions that take the form
of afflictions and attachments to deeply
engrained hereditary patterns of thought and
means sometimes ordinary worldly
knowledge, knowledge of relativity, which
does not penetrate into the truth of existence,
but also sometimes transcendental
knowledge, in which case being synonymous

with Prajna or Arya-jnanaTr tue nhan thc
nhng hien tng va nhng qui luat cua
chung. Jnana la s sang suot nam vng tat ca
nhng thuyet giang c cha ng trong cac
kinh ien. Tr la tri giac trong sang va hoan
hao cua tam, ni khong nam gi bat c khai
niem nao. ay la s thc tnh trc giac va 2) An intelligent person associates with a wise
duy tr chan ly cho mot v Bo Tat, y ngha va
s hien hu khong ch tm thay tren mat phan
gii gia nhng thanh to khong ben chac va
lien tuc chuyen en mang li phc tap cua
cac moi quan he trong i song hang ngay,
trong khi tr la sc manh cua tr tue a en
trang thai cua nang lc giai thoat, la dung cu
chnh xac co kha nang uyen chuyen vt qua
cac chng ngai cua hnh thc o nhiem va
cac chap thu tham can di truyen trong t
tng va hanh ong. Jnana la mot t rat linh
ong v oi khi no co ngha la cai tr the gian
tam thng, cai tr cua tng oi khong tham
nhap c vao chan ly cua hien hu, nhng
oi khi no cung co ngha la cai tr sieu viet,
trong trng hp nay no ong ngha vi Bat 4) Irrigators guide the water to where they want,
Nha (Prajna).
(II) The meanings of JnanaNgha cua Tr:
1) Vidya (skt): Kien thcKnowledge.
2) Vijnana (skt): Tr HueWisdom arising from
perception or knowingMindWit.
3) Jnana (skt): Tr hue Bat NhaWisdom
Paramitaoi vi ao ly cua het thay s vat 5) As a solid rock is not shaken by the wind;
co kha nang oan nh phai trai chanh ta
Decision or judgment as to phenomena or
affairs and their principles, of things and their
fundamental laws.
4) The difference between Buddhi and Jnana is
sometimes difficult to point out definitively,
for they both signify worldly relative
knowledge as well as transcendental
knowledge. While Prajna is distinctly pointing
out the transcendental wisdom: oi khi kho
ma vach ra mot cach ro rang s khac biet
gia Buddhi va Jnana, v ca hai eu ch cai tr
tng oi cua the tuc cung nh tr sieu viet.
Trong khi Prajna ro rang la cai tr sieu viet.
(III) The Buddhas teachings on Jnana in the
Dharmapada SutraNhng li Phat day ve
Tr trong Kinh Phap Cu:
2347
1) A foolish man who knows that he is a fool, for
that very reason a wise man; the fool who
think himself wise, he is indeed a real fool
(Dharmapada 63): Ngu ma t biet ngu, tc la
tr, ngu ma t xng rang tr, chnh o mi that
la ngu.
man, even for a moment, he will quickly
understand the Dharma, as the tongue tastes
the flavour of soup (Dharmapada 65): Ngi
tr du ch gan gui ngi tr trong khoanh khac
cung hieu ngay c Chanh phap, chang
khac g cai li du mi tiep xuc vi canh
trong khoanh khac, a biet ngay c mui v
cua canh.
3) 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): c uong nc
Chanh phap th tam thanh tnh an lac, nen
ngi tr thng vui mng, a nghe Thanh
nhn thuyet phap.
fletchers bend the arrows, carpenters control
their timber, and the wise control or master
themselves (Dharmapada 80); Ngi ti
nc lo dan nc, th lam cung ten lo uon
cung ten, th moc lo nay mc o cay, con
ngi tr th lo t ieu phuc lay mnh.
likewise, the wise are not moved by praise or
blame (Dharmapada 81): Nh ngon nui kien
co, chang bao gi b gio lay, cung nh the,
nhng li huy bang hoac tan dng chang
bao gii lam lay ong ngi ai tr.
6) Water in a deep lake is clear and still;
similarly, on hearing the Buddha teachings,
the wise become extremely serene and
peaceful (Dharmapada 82): Nh nc ho sau,
va yen lang trong sach, nhng ngi co tr
tue sau khi nghe phap, tam ho cung thanh
tnh va yen lang.
7) Good people give up all attachments, they
dont talk about sensual craving. The wise
show neither elation nor depression;
therefore, they are not affected by happiness
or sorrow (Dharmapada 83): Ngi lanh
thng xa la ma khong ban en nhng ieu
 2348

tham duc. Ke tr a xa la niem l mng lo, the bc vao bien ln nhat thiet trSee Eleven
nen chang con b lay ong v kho lac. minds that lead to enlightenment.
8) Neither for the sake of oneself, nor for the Jnana-darpanna (skt): Tr CanhThe objects
sake of another, a wise man does nothing (or states, or conditions) of wisdomVat the,
wrong; he desires not son, wealth, or kingdom hoan canh hay ieu kien ben ngoai lam moi gii
by doing wrong; he seeks his own success not cho tr quan sat (tr la cai tam nang quan, canh la
by unjust means, then he is good, wise and phap ben ngoai ta).
righteous (Dharmapada 84): Khong v tnh Jnana and dialectic power: Wisdom and
thien ha, cung khong v tnh mot ngi nao, dialectic powerTr Bien.
ngi tr khong lam bat c ieu g sai quay: 1) Wisdom and dialectic power: Tr tue va kha
khong nen cau con trai, s giau co, vng nang bien biet.
quoc bang viec sai quay; khong nen cau 2) A wise discrimination: S bien biet khon
mong thanh cong cua mnh bang nhng ngoan.
phng tien bat chanh. c vay mi that la 3) Argument from knowledge: S bien biet bang
ngi ao c, tr tue va ngay thang. tr tue.
9) Swans can only fly in the sky, man who has
Jnanagupta (skt): Xa Na Quat aA native of
supernatural powers can only go through air
Gabdhara, translated forty-three works into
by their psychic powers. The wise rise
Chinese A.D. 561-592Mot v s ngi x Kien
beyond the world when they have conquered
a La, mien bac An o, ngi a dch 43 bo kinh
all kinds of Mara (Dharmapada 175): Con
sang ch Han vao khoang nhng nam 561-592 sau
thien nga ch bay c gia khong trung,
Tay Lch (mot v Ty Kheo i Tran Tuy, ngi
ngi co than thong ch bay c khoi mat
vung bac An o).
at, duy bac ai tr, tr het ma quan mi bay
Jnana-kara (skt): Tr Tch.
c khoi the gian nay.
1) Accumulation of knowledge: S tch tu tr
Jnanam-anasrava (skt): Vo Lau Hue
hue.
Passionless or pure wisdom (knowledge or
2) Name of a Bodhisattva mentioned in the
enlightenment), which is free from the taint of
Wonder Lotus Sutra (Aksobhya Prajnakuta).
egotismTr hue thanh tnh, khong b o nhiem v
The eldest son of Mahabhijna. He is in the
v ky.
retinue of Prabhutratna: Ten cua mot v Bo
Jnana-candra (skt): Hue NguyetTr Nguyet. Tat c noi en trong Kinh Dieu Phap Lien
1) Knowledge bright as the moon: Tr tue sang Hoa. La con trng cua ai Thong Tr Thang
nh anh trang. Nh Lai. Tr Tch la quyen thuoc cua c a
2) Jnanacandra, name of a prince of Karashahr Bao Nh Lai.
who became a monk around 625 A.D. Author
Jnanam-anasrava (skt): Passionless or pure
of the non-Buddhist Vaisesika-nikaya-
wisdomTr hue thanh tnh, khong b o nhiem v
dasapadartha-sastra, wich was translated into
v ky (Vo lau tue hay tr tue giac ngo)Vo Lau
Chinese by Hsuan-TsangTr Nguyet la ten
HuePassionless or pure wisdom (knowledge or
cua mot v thai t ngi xuat gia tr thanh
enlightenment), which is free from the taint of
mot nha s vao khoang nam 625 sau Tay
egotismTr hue thanh tnh, khong b o nhiem v
Lch. Hue Nguyet la tac gia cua bo Ngoai
v ky.
ao Luan Thang Tong Thap Cu Ngha Luan,
Jnanam-lokottaram (skt): Xuat the gian tr
c Ngai Huyen Trang dch sang Hoa ng.
Super-worldly knowledgeSupreme supra-
Jnana-citta (skt): Tam Tr TueAccording to
worldly knowledgeXuat The Gian Thng
The Avatamsaka Sutra, this is one of the eleven
Thng TrSupreme supra-worldly knowledge
minds that lead to enlightenment. A wisdom-heart
is the Tathagata-knowledge which is obtained in
by which one can enter the great ocean of all-
the Kshanti, tranquil and most excellent, and it
knowledgeTheo Kinh Hoa Nghiem, ay la mot
gives birth to the most excellent meaning which
trong 11 tam dan en giac ngo. Tam nh o co
 2349

transcends all doingsXuat the gian thng party could not prevail upon the master to
thng tr la Nh Lai tr thanh tnh co c trong undertake a journey to Tibet. Jnanaprabha was not
s nhan biet ve nhan, tch tnh tuyet vi, va no one to be daunted by failure. He decided to send
tao ra y ngha tuyet vi nhat vt khoi moi hanh another party, but funds were lacking, so he went
ong. to the Gartog Province to collect gold. This
Jnanam-lokottaratam (skt): Xuat the gian probably refers to a place named Gartog, which
thng thng trSupreme supra-worldly was situated to the north of the Manasarovar lake
knowledgeSee Jnanam-lokottaram. and had a gold mine. It is recorded that the king of
Jnana-paramita (skt): Tr hue ba la matSee Gartog put him under arrest and held him up for a
Knowledge perfection. big ransom. When the news of Jnanaprabhas
arrest reached his son, Bodhiprabha (Byang-Chub-
Jnana-prabha (skt): Light of knowledgeTr
Od), he thought that he had collected enough
QuangName of a disciple of Silabhadra.
money to effect his release. The amount,
According to Prof. Bapat in the Twenty-Five
however, proved inadequate, but before he could
Hundred Years of Buddhism, in the middle of the
go back to obtain more money, he went to see his
ninth century A.D., the Tibetan Prince Ni-Ma-Gon
father in prison. Jnanaprabha said to his son: My
moved to the west and founded a new kingdom.
son! You know I am grown old. Even if I do not
One of his son became a monk named Tr Quang
die immediately, I am likely to do so within the
(Jnanaprabha). By Jnanaprabhas time, Tantrism
next ten years. So if you squander money on me,
had devoured all the religions of India. In spite of
we shall not be able to send for a scholar from
this, Jnanprabha himself was not attracted to
India. How splendid it would be if I were to die
Trantism. On the contrary, he wrote a book
for the sake of the great cause and you could send
against it. The Tantrics of Tibet believed that the
all the gold to India to fetch the scholar!
royal ascetic went to hell for writing this book.
Moreover, it is not certain that the king will
Jnanaprabha was the eldest son of the king of
release me even after he has received the
Guge (Shenshung) and had become a monk. He
stipulated amount of gold. So, my son, instead of
had read the scriptures, was a rationalist, and had
worrying about me, you had better send an
inherited from his forefathers a great faith in
emissary to Atisa. I am sure he will agree to come
Buddhism. He realized, however, that the task of
to Tibet, especially when he hears about my
combating the evils of Tantrism was so
present plight, for he will take pity on us. If for
stupendous that his single-handed efforts would
some reason he cannot come, then you should
not suffice. He therefore selected 21 intelligent
send for some other scholar who has worked
Tibetan youths, educated them for for ten years in
under him. Thus Jnanaprabha put his hand on his
the country, and then sent them to Kashmir for
son and blessed him as he took leave of him for
higher studies. None of these, however, could
the last time. After the last meeting with his
stand the rigours of the climate in Kashmir, and all
father, Bodhiprabha sent Upasaka Gun-Than-Po
of them died except Ratnabhadra (Rin-Chhen-
who had lived in India for two years to go to India
Zang-Po) and Suprajna (Legs-Pahi-Shes-Rab).
to invite Atisa Dipankara. After Dipankara was
Ratnabhadra is considered to be the greatest
told about Jnanaprabhas tragic story (the death of
translator in Tibet. When he returned at the end of
the royal ascetic), he was very moved and said:
his studies, Jnanaprabha was very delighted, but
There is no doubt that Jnanaprabha was a
the work of reform for which he had striven so
Bodhisattva, the Buddha to be, because he had
hard was too difficult for just one individual. He
sacrificed himself for the Dharma. I will fulfill his
came to a conclusion that since the students from
desire, but you must realize that the heavy
Tibet found it very difficult to stand the climate of
responsibility for 108 temples rests on my
India, it would be better if some scholars were to
shoulders. I have to be relieved of these duties.
come from India and work in Tibet. He decided to
Then only shall I be able to go to Tibet. In the
send a mission to go to India to invite Dipanakara
meantime, you must keep this gold. Dipankara
to Tibet. The mission failed, however, for the
 2350

informed Ratnakarasanti, the Chief Abbot of the thuyet phuc noi v luan s nay en Tay Tang. Tr
Mahavihara, about his intentions. Ratnakarasanti Quang khong phai la ngi de nan long. Ong
was first reluctant to let him go, but eventually he quyet nh c mot phai oan khac nhng tien a
allowed Dipankara to go to Tibet. When he stayed het, nen ong en tnh Gartog e thu gop vang.
in Tibet, more than thirty years, Atisa translated ay co le la mot ni co mo vang, nam vung
many books and wrote his famous work titled pha bac ho Manasarovar. Theo li ke lai th vua
Bodhipatha-pradipa. The Tibetan translation of x nay a bat gi ong va oi mot so tien chuoc
this book is still extant. Later, the great master ln. Khi con trai ong la Bodhiprabha (Byang-
Ratnabhadra, who had been sent by Jnanaprabha Chub-Od) hay tin cha mnh b bat, ong a gom
to Kashmir, became Atisas staunchest devotees c mot so tien tng la u e giai thoat cho
and assisted him in translating many important cha, song so tien o b xem la cha u. Trc khi
booksTen cua mot e t cua Luat S Gii quay tr ve lay them tien, ong en tham cha trong
Hien. Theo Giao s Bapat trong Hai Ngan Nam tu, va Tr Quang a bao con: Con a biet la ta a
Tram Nam Phat Giao, vao gia the ky th chn, gia yeu roi. Neu khong chet bay gi th co le
hoang t Tay Tang la Ni Ma Gon i ve pha tay cung ch trong mi nam na thoi. Vay neu con
va xay dng mot vng quoc mi, mot trong phung ph tien bac v ta th chung ta khong the
nhng ngi con trai cua ong a tr thanh tu s nao mi c mot hoc gia t An o qua ay.
Phat giao va mang ten la Tr Quang. Vao thi cua That ep e biet bao neu ta c chet v mot muc
Tr Quang, Mat tong a thon tnh het moi ton giao ch cao ca va con dung toan bo so vang kia e
An o. Mac du the, ban than Tr Quang khong c ngi i An o rc mot hoc gia ve! Hn the
b Mat tong thu hut. Trai lai, ong con viet mot na, khong chac g v vua nay se tha ta ve sau khi
cuon sach chong lai phai nay. Cac tu s Mat tong nhan u so tien oi hoi. V the, con i, thay v lo
Tay Tang cho rang v hoang than nay phai xuong lang cho ta, con hay c mot s gia en gap ngai A
a nguc v toi viet cuon sach ph bang nay. Tr e Sa. Ta am bao rang ong ta se ong y en
Quang la con trai ca cua vua Guge (Shenshung) Tay Tang, nhat la khi c biet ve hoan canh
va a tr thanh mot Ty Kheo. Ong oc nhieu bo hien nay cua ta, v ong ay se oai thng chung
kinh, theo chu ngha duy ly va tha ke cua ong ta. Neu v mot ly do g ma ong ay khong en
cha mot s sung mo sau xa oi vi ao Phat. Tuy c th hay mi mot hoc gia khac a tng lam
nhien, ong nhan thay rang chong lai cai xau la viec di ong ta. The roi Tr Quang at tay len
mot nhiem vu rat ln lao, nhng no lc n oc vai con mnh, cau chuc khi hai cha con chia tay
cua ong se khong kham noi. Do o, ong chon lay nhau lan cuoi. Sau lan ay, Bodhiprabha lo tm mot
21 thanh nien Tay Tang thong minh, cho hoc s gia la u ba tac Gun-Than-Pa i An o, am
trong nc mi nam, roi gi en Kashmir e hoc ang trach nhiem ma cha a giao pho. Sau khi
len cao hn. The nhng khong mot ngi nao nghe ke lai ve cai chet bi tham cua Tr Quang, v
trong bon ho chu noi kh hau khac nghiet cua tu s hoang gia, ngai rat cam ong va noi: Chac
Kashmir va tat ca eu a bo mang, ngoai tr chan la ngai Tr Quang se tr thanh mot Bo Tat,
Ratnabhadra (Rin-Chhen-Zang-Po) va Suprajna mot c Phat se thanh, v ong ay a hy sinh ban
(Legs-Pahi-Shes-Rab). Ratnabhadra c xem la than cho Chanh Phap. Ta se ap lai nguyen vong
mot dch gia v ai nhat cua Tay Tang. Khi ong cua ong ay, nhng cac ngi phai thay la ta ang
ket thuc viec hoc tr ve th Tr Quang rat vui ganh tren vai ta trach nhiem oi vi 108 en
mng, nhng cong viec ma ong ang lam qua la chua. Hn na, ta con co nhieu viec khac phai lo.
vt qua sc cua mot ngi. Ong i en ket luan Phai mat 18 thang ta mi ri bo c cong viec
la do cac du hoc sinh t Tay Tang gi i khong nay. Ch en khi o ta mi co the i Tay Tang
chu noi kh hau khac nghiet cua An o, nen co c. Con bay gi th cac ngi c gi lay so
mot so hoc gia t An o en Tay Tang lam viec vang nay. Ratnakarasanti, tu vien trng, bat ac
th co hieu qua hn. Ong ben c mot phai oan d phai e cho A e Sa ra i. Trong thi gian lai
sang An o e mi A e Sa qua Tay Tang. Tay Tang, tren 30 nam, A e Sa a dch nhieu
Nhng phai oan nay a that bai v ho khong sach va viet mot tac pham noi tieng cua ong ta

e Bo e ao ang Luan. Ban dch ra tieng
Tay Tang cua cuon sach nay hien van con. Sau
nay, Ratnabhadra, c Tr Quang a i An du
hoc ngay trc, tr thanh mot e t trung thanh
va giup ngai A e Sa dch nhieu bo sach quan
trong.
Jnana and Prajna (skt): Tr Tue.
(I) The meanings of wisdomNgha cua Tr
Tue:
1) Knowledge of things and realization of truth:
S hieu biet ve van hu va thc chng chan
ly.
a) Jnana (skt): TrKnowledge of thingsS
hieu biet ve van hu.
b) Prajna (skt): TueThe realization of truth
Thc chng chan ly.
2) Wisdom is based on right understanding and
right thought: Tr tue da vao chanh kien va
chanh t duy.
(II) Categories of wisdomPhan loai Tr:
1) There are two kindsHai loai tr tue:
a) Partial, temporary, or relative knowledge of
reality: Quyen ao tr.
b) Prajna wisdom: The absolute truth or reality
instead of the seemingBat Nha tr.
** For more information, please see Two kinds
of wisdom.
2) Two kinds of Perfect and Complete
Tathagata-wisdom: Nh Tr Vien ManSee
Two kinds of Tathagata-wisdom.
3) Three kinds of wisdom: Tam TrSee Three
kinds of wisdom.
4) Four kinds of wisdom: T TrSee Four
knowledges.
5) Five kinds of wisdom: Ngu TrSee Five
kinds of knowledge.
Jnanaprasthana (skt): Khi au Tr TueThe
Setting forth of Wisdom, one of the books of the
Sarvastivadin Abhidharma Pitaka, written by
Katyayaniputra, concerned with definition of
termsMot trong cac bo sach cua Bo Luan Tang
cua Bo phai Thuyet Nht Thiet Hu Bo, c
viet bi Ca Chien Dien Ni T, lien quan ti viec
nh ngha cac tSee Sarvastivada (II).
Jnanayasas (skt): Xa Na Da XaA native of
Magadha, teacher of Yasogupta and Jnanagupta,
co-translator of six works, A.D. 564-572Ngi
x Ma Kiet a, la thay cua Da Xa Quat a va
2351
Xa Na Quat a. Ong a cung vi mot nha s
khac dch sau bo kinh sang Han van.
Jnaptidvitiya-karmavacana (skt): Bach Nhat
Yet Ma.
1) To meet with the body (assembly) of monks
to submit the proposal or work to be
undertaken during a ceremony: Bach Nhat
Mot lan bachMoi khi trong t vien co phap
s th Tang chung hop lai e e trnh e ngh.
2) The assembly of monks discuss, consider and
explain as to how the proposal or work would
be undertaken: Yet MaTang chung hop
ban, can nhac va giai thch xem coi e ngh
co nen c thc hanh hay khong.
Jnasaki (skt): Nang lc tr nangIntellectual
faculty.
Jnatiputra (skt): Nha e TNirgranthajnati,
one of the six heterodox teachers in India at the
time of the BuddhaNi Kien Nha e T, mot
trong sau v s ngoai ao An o trong thi c
Phat con tai the. ** See Six heterodox teachers.
Jneyavarana (skt): S Tri ChngTr ngai
cua tri thcHindrance of knowledgeThe
intellectual hindranceWorldly wisdom which
assumes seeming as real which is a hindrance to
true wisdom (the barrier of the known, arising
from regarding the seeming as real), generally
coupled with Klesavarana, hindrance of
passionsThe gian tr thng coi s vat nh that
la mot chng ngai cho chan tr, thng i kem
vi phien nao chng (tr ngai cua cac phien
nao). ** See Two hindrances (A) (2).
Jo (jap): Samadhi (skt)The balanced state
See nh.
Jodo-Nembutsu (jap): Niem Phat Tnh o Tong
(Nhat Ban).
Jodo Shinshu: Tnh o Chan TongThe Jodo-
Shin, or Shin sect of Japan, one of the twenty
Buddhist sects in Japan. According to the Shin
Sect, the recitation of Amitabha Buddhas name is
simply an action of gratitude or an expression of
thanksgiving, after ones realizing the Buddhas
power conferred on one. The Shin School holds
the exclusive worship of the Amitabha, not
allowing even that of Sakyamuni. This sect has
the strict prohibition of prayers in any form on
account of personal interests, and the abolition of

all disciplinary rules and the priestly or monastic
life , thus forming a community of purely lay
believers, i.e., householders. Jodo Shinshu is one
of the Japanese Buddhist traditions founded by
Shinran (1173-1262) and later reorganized by
Rennyo (1414-1499). Shiran claimed to be
following the teachings of Honen (1133-1212)
and, like Honen, he taught his followers to rely
exclusively on the saving of power of Amitabha
Buddha. The tradition is based on the Sukhavati-
vyuha, and particularly on the forty-eight vows
taken by Amitabha in a past life. The most
important of these for Jodo shin-shu is the
eighteenth vow, in which Amitabha promised that
anyone who calls on him with faith ten times, or
wishes rebirth in his Pure Land ten times, will
surely be reborn there. Once in the Pure Land,
one is assured of attaining buddhahood in that
lifetime. Shiran taught that this practice is the only
one appropriate to prevent final dharma age and
that one should dedicate oneself to it
wholeheartely. The central practice is chanting
the Nembutsu or Namo Amida Butsu (Praise
to Amitabha Buddha), but this is not conceived as
a way of making merit; rather, one chants the
Nembutsu as an act of gratitude to Amitabha
because one is already assured of being saved.
Shiran emphasized that Amitabhas power is so
great that he can save even the most depraved
sinner; all that is required is that one have a single
moment of believing mind, after which one is
assured of being reborn in the Pure Land. because
one relies on Amitabha and not on ones own
effort, this practice is referred to in Japanese As
Tariki (other-power), in contrast to traditions
like Zen, which assert that one must attain
salvation through ones own power (Jiriki).
Shinran is generally credited with establishing a
married priesthood in Japan, and today there is no
monastic element in Jodo Shinshu. Its temples are
run by lay priests, and the priesthood is
hereditary. The tradition has two main divisions:
Otami and Honganji, both of which have their
main centers in KyotoChan Tong, mot trong 20
tong phai Phat Giao Nhat. Theo Chan Tong, Nhat, va ngay nay khong co yeu to tu vien trong
niem Phat ch la mot thai o tri an hay mot cach trng phai Shinshu. Cac chua cua trng phai
bieu lo long tri an, sau khi mot Phat t c Phat c to chc va hoat ong bi nhng v t te tai
lc gia tr Chan tong ch th oc nhat Phat A Di gia, va viec t te nay la cha truyen con noi.
2352
a, va tham ch Phat Thch Ca cung khong chu
th. Tnh o Chan Tong cam oan chat che
khong cho cau nguyen v bat c nhng t li nao.
Tong nay chu trng xoa bo i song Tang l e
lap thanh mot cong ong gom toan nhng tn o
tai gia. Tnh o Chan Tong la mot trong nhng
truyen thong Phat giao Nhat Ban c ngai
Shinran sang lap va ve sau nay c to chc lai
bi ngai Rennyo. Shinran tuyen bo rang ong theo
giao phap cua ngai Honen va cung nh Honen,
ong day cho o e cua mnh phai chuyen nhat
nh vao s cu o cua c Phat A Di a. Truyen
thong da vao giao thuyet Tay Phng Cc Lac,
va ac biet la 48 li nguyen cua c Phat A Di
a trong i qua kh. Quan trong hn het cua
nhng th nay oi vi trng phai Jodo shin-shu
la 18 li nguyen cua c Phat A Di a, trong o
c A Di a co ha rang bat c ai v tin tng
ma niem hong danh cua ngai 10 lan, hay mong
cau vang sanh tnh o, se c tai sanh vao coi
nc nay. Mot khi a tai sanh vao ay ngi ta
chac chan se at thanh Phat qua trong mot kiep.
Shiran day rang loi thc tap nay la cach thch hp
e tranh thi mat phap va rang ngi ta nen t
mnh het long hoi hng. Thc hanh chu yeu la tr
niem Nam Mo A Di a Phat (tan thanh c
Phat A Di a), nhng viec nay khong c ngh
nh mot cach tao phc c, ma la tr niem hong
danh cua c A Di a nh mot hanh ong to bay
long biet n en Ngai v chnh mnh a c xac
nhan cu roi. Shinran nhan manh rang sc manh
cua c Phat A Di a v ai en o Ngai co the
cu o ca nhng ngi pham toi ngu nghch nang
nhat; ch oi hoi ngi ay phai co mot luc duy
nhat vi mot cai tam tin tng, va sau o th
ngi ay chac chan c vang sanh tay Phng
Tnh o bi v ngi ay ve nng vi c A Di
a va khong phai la t lc cua chnh mnh, loi tu
tap nay Nhat ng goi la Tariki co ngha la tha
lc, oi ngc vi cac truyen thong nh Thien,
cho rang con ngi phai at c s cu roi qua
t lc cua chnh mnh hay Jiriki. Ngi ta thng
cho rang chnh Shinran la ngi a thanh lap ra
phai Tan Tang hay Tang gia co gia nh ben
 2353

Truyen thong co hai chi nhanh chnh: Otami va Kinh A Di a Tieu Bon, Kinh Quan Vo Lng
Honganji, ca hai eu co tru s chnh Kyoto. Tho, va Kinh A Di a.
Jodo-Shu: Tnh o TongA Japanese term for Jogushoto-Kuhooteisetsu (jap): Tac pham
Pure Land School. This is a Japanese tradition Thng Cung Thanh c Phap Vng e Thuyet
founded by Honen (1133-1212). It was first (c bien soan nam 720 tai Nhat Ban).
brought to Japan by Ennin (794-864), who studied Jogyo (jap): S Thng Hanh ( - 865).
in China. However, Honen himself developed it Join ones hands: Chap tay lai.
into a distinctive school, emphasizing the
Join by marriage: Ket than.
centrality of the Nembutsu or Namo Amida Butsu
Join ones palms to bow: Chap tay xaA
(Praise to Amitabha Buddha). Though originally
Bhiksu or Bhiksuni, even a layperson, should not
trained in the scholastic Tendai tradition, Honen
join his or her palms to bow in a mechanical
later encountered the writings of Shan-Tao and
manner, without mindfulnessV Ty Kheo hay
Genshin and subsequently decided that the
Ty Kheo Ni, ngay ca c s, khong nen chap tay xa
difficult path of traditional Buddhism, involving
mot cach may moc, ma nen xa trong tnh thc.
study and meditative practice in order to attain
liberation, was not feasible for many people of the Join palms: See Bring palms together.
final dharma age. He taught that in the present Join palms, a monk's salutation: Bring the ten
degenerate age the only hope for salvation lies in fingers, or two palms togetherHiep chng.
the total reliance on the saving power of Join a poilitical party: Gia nhap ang phai
Amitabha. This he termed the easy path, chanh trA Bhiksu or Bhiksuni who joins and
because it is open to all, and salvation is assured becomes a member of a political party or a
for those who recite the Nembutsu with sincere political organization, whether secretly or openly,
faith. The doctrinal basis for his school is found in commits a Sangha Restoration OffenceV Ty
four Indian texts: the Larger and Smaller Kheo hay Ty Kheo Ni nao gia nhap va tr thanh
Sukhavati-Vyuha Sutras, the Amitayur-dhyana- hoi vien cua ang phai hay to chc chanh tr la
sutra, and the Amitabha sutraT ng Nhat Ban pham toi Tang Tan.
dung e ch Trng phai Tnh o. ay la mot Jojitsu (jap): The Satyasiddhi SchoolThanh
trng phai c ngai Honen sang lap. Trng Thc TongSee Satyasiddhi school, and Eight of
phai nay c truyen sang Nhat au tien bi ngai the early Japanese Buddhist sects.
Ennin, ngi a sang du hoc tai Trung Hoa. Tuy Jojitsuron (jap): The Satyasiddhi SastraThanh
nhien, chnh Honen a phat trien thanh mot Thc LuanSee Satyasiddhi sastra.
trng phai rieng biet, nhan manh chu yeu ve Joju (jap): Nitya (skt)Constantly abiding
viec niem Nam Mo A Di a Phat (tan than c
Eternal existenceThng tru.
Phat A Di a). Du tien khi ngai c tu tap
Jojuishikironjukki (jap): Vijnaptimatrata-
trong trng phai Thien Thai, ve sau nay Honen
siddhi-sastra (skt)Thanh Duy Thc Luan Thuat
gap nhng bai viet cua S Thien ao va Genshin
Ky (cua Khuy C bien soan)Thanh Duy Thc
va sau o ngai quyet nh rang con ng kho
LuanSee Vijnaptimatrata-siddhi-sastra.
cua truyen thong Phat giao, quan he vi nhng
giao thuyet va thc tap ve thien nham at thanh Jojuishikironyogito (jap): Thanh Duy Thc
giai thoat, khong phai la con ng co the lam Luan Lieu Ngha angThanh Duy Thc
c cho nhieu ngi trong thi mat phap. Ngai LuanSee Vijnaptimatrata-siddhi-sastra.
day rang trong thi mat phap suy oi ch co cach Jokai (jap): Sila (skt)Moral conductPure
nh vao lc cu roi cua c Phat A Di a. Viec commandments, or to keep them in purityTnh
nay ngai dung t Con ng de, v no m ra GiiGii hanh thanh tnh trong sach (gii hanh
cho chung sanh moi loai, va s cu roi la chac ay u cua mot bac xuat gia).
chan cho nhng ai niem hong danh cua c A Di Joke for passing time: Hy (vui ve)See Krida.
a vi niem tin chan thanh. Can ban cua giao
thuyet cho trng phai nay c tm thay trong

Jokei (jap): S Trinh Khanh (1155-1213)Also
known as Gedatsushonin (Giai Thoat Thng
Nhan).
Jokin (jap): S Thieu CanThe fourth patriarch
of the Soto Sect in JapanT to tong Tao ong
Nhat.
Jomyo(jap): Vimalakirti (skt)Name of a lay
student of the BuddhaTnh Danh, ten cua mot
e t tai gia cua c Phat.
Jomyogenronryakujutsu (jap): Tac pham Tnh
Danh Huyen Luan Cac Thuat (Nhat Ban).
Jonangpa: An order of Tibetan Buddhism that
produced a number of influential scholars, but was
suppressed by the fifth Dalai Lama Ngawang
Losang Gyatso (1617-1682) in the seventeenth
century. Its most notable figure was Dolpopa
Sherap Gyeltsen (1269-1361), and the lineage
also included Barawa Gyeltsen Belsang (1310-
1391), Tangdong Gielpo (1385-1464), and
Taranatha (1575-1634). It was best known for its
positive interpretation of the doctrine of
Tathagata-Garbha, which conceived of it as an
essence that is actualized through meditative
practice. This view is commonly referred to as
other-emptiness, and is said to be based on the
Kalacakra-Tantra. The Dalai Lama considered
this to be a thinly disguised version of an
unchanging, primordially undefiled self, and he
issued a decree that Jonangpa monasteries be
destroyed or forced to convert to the Gelukpa
order, and their books burned. Some
contemporary scholars suspect that the reasons
behind the suppression had as much to do with
politics as doctrine, since the Jonangpo had been
aligned with the Karma Kagyupa hierarchs, who
had fought against and lost to the Dalai Lama for
political control of Tibet. Despite this persecution,
many of the orders works survived, and the gzhan
stong teachings remain influential in Tibetan
Buddhism, particularly in the Ris Med (Rime) or
Non-Sectarian movementTrng phai Phat giao
Tay Tang a san sanh ra mot so hoc gia co anh 1994. No a tr thanh mot trong nhng t bao co
hng, nhng a b c at Lai Lat Ma i th anh hng manh nhat trong nganh nghien cu
nam la Ngawang Losang Gyatso an ap vao the
ky th 17. V noi tieng nhat cua trng phai nay ng thi, nh nhan quyen, gii tnh, moi trng,
la Dolpopa Sherap Gyeltsen, va truyen thong
cung bao gom ca cac v khac nh Barawa
2354
Gieltsen Belsang (1310-1391), Tangdong Gielpo
(1385-1464), va Taranatha (1575-1634). Trng
phai nay noi tieng nhat ve cach dien giang tch
cc ve hoc thuyet Nh Lai Tang, c ngi ta
nhan biet nh la ban the c thc chng qua tu
tap thien nh. Quan iem nay c dung e ch
cho Tanh khong khac, va c da theo Mat
giao Kalacakra. c at Lai Lat Ma th xem ay
nh mot quyen sach gia tra kho dau c ai ve
mot cai nga can nguyen khong thay oi va
khong nhiem o, nen ngai a ban hanh mot ao du
ra lenh tieu huy t vien Jonangpa hoac b ap lc
phai chuyen qua truyen thong Gelukpa, va tat ca
nhng sach v cua trng phai nay phai b ot
toan bo. Vai hoc gia ng thi nghi ng rang
nhng ly do pha sau s an ap nay phai la ly do
chnh tr hn la giao ly, t khi Jonangpo c
ng di he thong cua Karma Kagyupa, v nay
a au tranh chong lai nhng mat mat ma c
at Lai Lat Ma a ap at cho muc ch kiem soat
chanh tr Tay tang. Mac dau co nhng ngc
ai, nhieu ngi trong truyen thong nay a tranh
au e song con va giao thuyet gzhan stong van
con la giao thuyet co anh hng trong Phat giao
Tay Tang, ac biet la trong truyen thong Rime
hay phong trao Khong Mon Phai
Joruri (jap): Tac pham Tnh Lu Ly (Nhat Ban).
Joshu-Jushin (jap): Trieu Chau Tong Tham
Chiao-Chou-Tsung-ShenSee Zhao-Chou-
Tsung-Shen.
Joss-sticks: Tram hng.
Journal of Buddhist Ethics: Bao ien t ve
ao c Phat GiaoElectronic Journal of
Buddhist Ethics founded by Charles Prebish and
Damien Keown, first published in 1994. It has
become one of the most influential periodicals in
the field of Buddhist Studies. Its focus is on
contemporary issues, such as human rights, gender
issues, the environment, etc.T bao ien t ve
ao c Phat Giao c Charles Prebish va
Damien Keown, phat hanh lan au tien vao nam
Phat giao. T bao tap trung vao nhng van e
van van.

Journal of the International Association of 6) Sukkha (p): Lac (vui sng)Bliss
Buddhist Studies: The premier academic HappinessPleasureSee Eight winds.
journal for Buddhist Studies. It is published by the
International Association of Buddhist Studies, an
organization of academic buddhologists which
was founded in 1976.
Journey to Nirvana: Cuoc hanh trnh i ve Niet
BanWhen you are still reborn in the Samsara,
you still have to prepare for a long journey from
here (samsara) to Nirvana. It is important to
cultivate on a regular basis so you can obtain
wisdom that is necessary for your journey. Do not
seek the transcendental events or supernatural
powers of just one existence. Look to the end of
the journey: NirvanaKhi ma ban con tai sanh
vao coi Ta Ba th ban phai con chuan b cho cuoc
hanh trnh dai t ay ve ni vnh hang. Viec quan
trong nhat la ban phai thng xuyen tu tap t o
co the ban se c tr tue can thiet cho cuoc hanh
trnh nay. ng tm kiem nhng g sieu viet hay
than thong trong i nay ma phai luon nhn thang
ve cu canh cuoi cung cua ban la Niet Ban.
Journey to perfection: Hanh trnh en s hoan
hao.
Journey to the West: Tay Du Ky.
Joy (n): Prti (p & skt)Saumanasyendriya
(skt)Sukkha (p)Hoan hyKhoai lacHy
canLac (s an vui bnh than trong tam)
BlissEnthusiasmGladGayHappy
JoyfulLivelyMerryPleasantPleasure.
(I) The meanings of JoyNgha cua Hy lac:
1) Hy lac: One of the eight flavors of Nirvana
Mot trong tam v cua Niet BanSee Eight
flavors of nirvana.
2) Kho ma cho la lac; lac th lai cho la khoJoy
(All is suffering. Mistaking what is not bliss
for bliss. This is one of the four ways of
upside-down thinking that cause one to
resolve in the birth and deathSee Four
inverted, upside-down, or false beliefs (A).
3) Scanty joy: Vui mng mong manhThere
are three joysSee Three joys.
4) Glad: Vui mngHyDelighted
RejoiceSee Bodh(i)yanga.
5) HappinessKhoai lacSee Eight savours
(pleasures) of the Buddhas nirvana.
2355
(II) The Buddhas teachings on Pleasant in the
Dharmapada SutraNhng li Phat day ve
Vui trong Kinh Phap Cu:
1) It is pleasant to have friends when need
arises. Enjoyment is pleasant when shared
with one another. Merit is pleasant when life
is at its end. Shunning of (giving up) all evil is
pleasant (Dharmapada 331): Gap ban xa lau
ngay la vui, sung tuc phai luc la vui, menh
chung co c thien nghiep la vui, la het
thong kho la vui.
2) To revere the mother is pleasant; to revere
the father is pleasant; to revere the monks is
pleasant; to revere the sages is pleasant
(Dharmapada 332): c knh dng me hien
la vui, knh dng than phu la vui, knh dng
sa-mon la vui, knh dng Thanh nhn la vui.
3) To be virtue until old age is pleasant; to have
steadfast faith is pleasant; to attain wisdom is
pleasant; not to do evil is pleasant
(Dharmapada 333): Gia van song c hanh la
vui, thanh tu chanh tn la vui, ay u tr tue
la vui, khong lam ieu ac la vui.
** See Seven emotions, Eight winds, and
Twenty two roots.
Joy of abstract meditation: Thien LacS hy
lac trong thien nh.
Joy, anger, grief, fear, love, hatred, and
desire: Mng, gian, buon, s, yeu, ghet, muon
(Hy no ai cu ai o duc).
Joy of being born a deva: Vui c sanh
ThienVui c sanh vao coi triSee Three
joys.
Joy of believing: Tn LacTo believe and
rejoice in the dharmaTin tng va hoan hy ni
giao phap hay niem vui do s tin tng ni giao
phap.
Joy of the bodhi mind: Vui sng phat tam bo
eSee Ten perfecting Mahayana rules.
Joy-born heaven: Nirmanarati (skt)Hoa Lac
ThienThe fifth of the six desire-heaven,
640,000 yojanas above Meru; it is next above the
Tusita (fourth devaloka). A day there is equal 800
human years; life lasts 8,000 years; its inhabitants
are eight yojanas in height, and ligh-emitting;

mutual smiling produces impregnation and
children are born on the knees by metamorphosis,
at birth equal in development to human children
of twelveLac Bien Hoa Thien, tang tri th
nam trong luc duc thien, khoang 640.000 do tuan
ben tren nui Tu Di, tren au Suat Thien, nhng
di Tha Hoa T Tai Thien. Coi tri nay lay 800
nam tren coi ngi lam mot ngay mot em. Tho * The demon was frightened, and being afraid
menh cua ch thien ay la 8000 nam tuoi. Ch
thien tren coi tri nay co than cao tam do tuan,
than thng toa hao quang, hng vao nhau ma
ci khi giao hoan, con c hoa sinh t ni au
goi cua nam n, mi sinh ra la bang tre 12 tuoi
ni coi ngi.
Joy-buns: Hoan Hy oanHoan Hy HoanA
name for a kind of honey-cakeTen mot loai
banh lam bang mat.
Joy of dharma: Dharmananda (skt)Joy in
dharmaJoy of the LawJoy of learning of
tasting dharmaPhap HyVui sng hanh tr
Phat phapSee Ten perfecting Mahayana rules.
1) Joy of the Law: The joy of hearing or tasting
dharmaVui mng khi nghe hay nem c
v phap.
2) According to the Vimalakirti Sutra, Chapter
Bodhisattvas, a demon pretended to be Indra,
offered twelve thousand goddesses
(devakanya) to the Bodhisattva Ruler of the
WorldTheo Kinh Duy Ma Cat, Pham Bo
Tat, Ma Vng gia lam Tri e Thch, em
hien mot muon hai ngan thien n cho Bo Tat
Tr The.
* The demon said to the Ruler of the World
Bodhisattva: Bodhisattva, please take these
twelve thousand goddesses who will serve
you.Ma vng noi vi Tr The: Tha
Chanh s! Xin ngai nhan mot muon hai ngan
Thien n nay e dung hau ha quet tc.
* The Ruler of the World Bodhisattva replied:
Sakra, please do not make to a monk this
unclean offering which does not suit me.
Tr The noi rang: Nay Kieu Thi Ca! Ong
ng cho vat phi phap nay, toi la ke Sa Mon
Thch t, viec ay khong phai viec cua toi.
* Even before the Ruler of the World
Bodhisattva had finished speaking,
Vimalakirti came and said: He is not Sakra;
he is a demon who comes to disturb you. He
2356
then said to the demon: You can give me
these girls and I will keep them.Noi cha
dt li, bong ong Duy Ma Cat en noi vi Tr
The: ay chang phai la e Thch, ma la Ma
en khuay nhieu ong ay! Ong lai bao ma
rang: Cac v Thien n nay nen em cho ta,
nh ta ay mi nen tho.
that Vimalakirti might give him trouble, he
tried to make himself invisible but failed, and
in spite of his use of supernatural powers he
could not go away. Suddenly a voice was
heard in the air, saying: Demon, give him
the girls and then you can go. Being scared,
he gave the girls.Ma s hai ngh rang: Co
le ong Duy Ma Cat en khuay roi ta chang?
Ma muon an hnh ma khong the an, ran het
than lc, cung khong i c. Lien nghe gia
h khong co tieng rang: Nay Ba Tuan! Hay
em Thien n cho ong Duy Ma Cat th mi i
c. Ma v s hai, nen mien cng cho.
* At that time, Vimalakirti said to them: The
demon has given you to me. You can now
develop a mind set on the quest of supreme
enlightenment. Vimalakirti then expounded
the Dharma to them urging them to seek the
truth. He declared: You have now set your
minds on the quest for the truth and can
experience joy in the Dharma instead of in
the five worldly pleasures (arising from the
objects of the five senses).Khi ay ong Duy
Ma Cat bao cac Thien n rang: Ma a em
cac ngi cho ta roi, nay cac ngi eu phai
phat tam Vo thng Chanh ang Chanh giac.
Roi ong theo can c cua Thien n ma noi
Phap e cho phat y ao, va bao rang cac
ngi a phat y ao, co Phap vui e t vui
ch nen vui theo ngu duc na.
* The goddesses asked him: What is this joy in
the Dharma?Thien n hoi: The nao la
Phap vui?
* He replied: Joy in having faith in the
Buddha, joy in listening to the Dharma, joy in
making offerings to the Sangha, and joy in
forsaking the five worldly pleasures; joy in
finding out that the five aggregates are like
deadly enemies, that the four elements (that
make the body) are like poisonous snakes,

and that the sense organs and their objects are
empty like space; joy in following and
upholding the truth; joy in being beneficial to
living beings; joy in revering and making
offerings to your masters; joy in spreading the
practice of charity (dana); joy in firmly
keeping the rules of discipline (sila); joy in
forbearance (ksanti); joy in unflinching zeal
(virya) to sow all excellent roots; joy in
unperturbed serenity (dhyana); joy in wiping
out all defilement that screens clear wisdom
(prajna); joy in expanding the enlightened
(bodhi) mind; joy in overcoming all demons;
joy in eradicating all troubles (klesa); joy in
purifying the Buddha land; joy in winning
merits from excellent physical marks; joy in
embellishing the bodhimandala (the holy
site); joy in fearlessness to hear (and
understand ) the profound Dharma; joy in the
three perfect doors to nirvana (i.e. voidness,
formlessness and inactivity) as contrasted
with their incomplete counterparts (which still
cling to the notion of objective realization);
joy of being with those studying the same
Dharma and joy in the freedom from
hindrance when amongst those who do not
study it; joy to guide and convert evil men
and to be with men of good counsel; joy in
thestat of purity and cleanness; joy in the
practice of countless conditions contributory
to enlightenment. All this is the Bodhisattva
joy in the Dharma.Ong ap: Vui thng
tin Phat; vui muon nghe phap; vui cung dng
Tang; vui la ngu duc; vui quan ngu am nh
oan tac; vui quan than t ai nh ran oc; vui Joy of the mind: Manobhirama or Asaya (skt)
quan noi nhap (sau can) nh khong; vui gn
gi ao y; vui li ch chung sanh; vui cung
knh cung dng bc s trng; vui nhan nhuc Joy of nirvana: Vui c nhap vao Niet Ban
nhu hoa; vui sieng nhom can lanh; vui thien
nh chang loan; vui ri cau nhiem ang tr
tue sang suot; vui m rong tam Bo e; vui
hang phuc cac ma; vui oan phien nao; vui
thanh tnh coi nc Phat; vui thanh tu cac Thien lac (s an lac va thanh bnh cua thien).
tng tot ma tu cac cong c; vui trang Joy in preaching: Lac thuyetJoy in telling the
nghiem ao trang; vui nghe phap tham dieu
ma khong s; vui ba mon giai thoat ma khong
vui phi thi; vui gan ban ong hoc; vui
chung vi ngi khong phai ong hoc ma
2357
long thng khong chng ngai; vui giup
ac tri thc; vui gan thien tri thc; vui tam
hoan hy thanh tnh; vui tu vo lng Phap ao
pham. o la Phap vui cua Bo Tat.
Joy of faith: Believe and rejoice in the
DharmaTn lac (tin tng va hoan hy ni giao
phap hay niem vui do s tin tng ni giao phap).
Joy of the five desires: Duc lac.
Joy-grove garden: Nandana-vana (skt)Hoan
Hy VienHoan Hy UyenHoan Lac VienHy
Lam UyenGarden of joy, or Joy-grove garden;
one of the four gardens of Indras paradise, north
of his central cityMot trong bon vn cua e
Thch coi tri ao Li, vn nay ve pha bac
cua thanh Hy Kien (ch Thien vao ay th t nay
ra s hoan hy).
Joy of hearing the law: Phap DuyetJoy from
hearing and meditating on the LawPhap hy hay
s vui mng khi nghe c phap hay t mnh t
duy ve phap.
Joy of the law: Dharmananda (skt)Phap Hy
Joy of learning of tasting dharmaSee
Dharmananda.
Joy of learning of tasting dharma:
Dharmananda (skt)Phap HyJoy of dharma
Joy of the Law. **See Joy of dharma.
Joy of leaving the evils of life: Ly sinh hy lac
aSee Four jhanas (1).
Joy of meditation: Thien duyet (vui trong tu tap
thien nh)Joy of the mystic tranceTam than
khoan khoai vui thch cua ngi nhap vao thien
nh. **See Three joys, and Ten perfecting
Mahayana rules.
A The DaA Xa DaY LacSee
Manobhirama.
See Three joys.
Joy and peace: An lac va thanh bnh.
Joy and peace of the abstract meditation:
way of salvationHoan hy thuyet giang ve con
ng cu o.
Joy of religion: ao lac (niem vui tu hanh).

Joy of right love: Ai LacThe joy of right love,
i.e. the love of the good or that of a bodhisattva
S hoan lac cua tnh yeu chan chanh, nh tnh
yeu thien my hay tnh yeu cua v Bo Tat oi vi quang chieu khap cac chung sanh trong coi a
chung sanh.
Joyful (a): Hoan lacGladHappy.
Joyful country: Lac bangThe paradise of the
WestCoi thien ng Tay phng.
Joyful devas: Hoan Lac Thienai Thanh
ThienDevas of pleasure, represented as two
figures embracing each other, with elephants
heads and human bodies; the two embracing
figures are interpreted as Ganesa, the eldest son
of Siva, and an incarnation of Kuan-Yin; the
elephant-head represents Ganesa; the origin is
older than the Kuan-Yin idea and seems to be a
derivation from the Sivaitic linga-worshipThanh
Thien lay hnh hai v chong than ngi au voi
om lay nhau lam ban ton. V Nam Thien la con
trng cua ai T Tai Thien, mot ai hoang than
bao hai the gii. V N Thien la Quan Am hoa
hien om lay v Nam Thien ay, khien cho v Nam
Thien tam c hoan hy e dep bo cai thoi bao
hai.
Joyful faculties: Hoan hy canSee Ten kinds
of faculties of Great Enlightening Beings.
Joyful fruit: Lac quaNirvana.
Joyful giving: Hy xa (vui ve xa bo).
Joyful mind: Tam tuy hy.
Joyful to see: Priyadarsana (skt)Hy kien.
Joyful seeing: Priyadarsana (skt)Beautiful
seeingJoyful to seeHy kien.
Joyful seeing kalpa: Hy kien kiep.
Joyful services: Hoan hy hanhOne of the ten
lines of actions of a BodhisattvaMot trong mi
hanh cua ch Bo TatSee Ten necessary
practices of a Bodhisattva.
Joyoji (jap): Tnh Anh T (Nhat Ban).
Joyous (a): Hoan lacFull of joy.
Joyous samadhi which is liken to the play of
the lion with his prey: S T Du Hy Tam
MuoiThe 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 unmatesS T Du Hy Tam Muoi c
2358
v vi s vui thu t tai cua s t gin moi lam
chan ong cac loai thu. Khi c Phat nhap vao
Tam Muoi nay th ca a cau chan ong, hao
nguc khien ho c giai thoat ma sanh ve coi
nhan Thien.
Joyous Vows: Han NguyenCo hai ieu chnh
yeu e the nguyen cu mnh cu ngi. Phai
nhan ro muc ch cau vang sanhThere are two
main aspects to making the joyous vows of
rescuing oneself and others. The practitioner
should clearly realize the goal of rebirth:
1) The practitioner should clearly realize the
goal of rebirth: Phai nhan ro muc ch cau
vang sanhThe goal of our cultivation is to
seek escape from suffering for him/herself
and all sentient beings. He/She should think
thus: My own strength is limited, I am still
bound by karma; moreover, in this evil,
defiled life, the circumstances and conditions
leading to afflictions are overpowering. That
is why other sentient beings and myself are
drowning in the river of delusion, wandering
along the evil paths from time immemorial.
The wheel of birth and death is spinning
without end; how can I find a way to rescue
myself and others in a safe, sure manner?
There is but one solution, it is to seek rebirh
in the Pure Land, draw close to the Buddhas
and Bodhisattvas, and relying on the
supremely auspicious environment of that
realm, engaging in cultivation and attain the
Tolerance of Non-Birth. Only then can I enter
the evil world to rescue sentient beings. The
Treatise on Rebirth states: To develop the
Bodhi-Mind is precisely to seek Buddhahood;
to seek Budhahood is to develop the Mind of
rescuing sentient beings; and the Mind of
rescuing sentient beings is none other than
the Mind that gathers all beings and helps
them achieve rebirth in the Pure LandS d
chung ta cau ve Tnh o, la v chung ta muon
thoat s kho cho mnh va tat ca chung sanh.
Hanh gia phai ngh rang, sc mnh yeu kem,
con b nghiep nang rang buoc, ma coi i
ac trc nay canh duyen phien nao qua
manh. Ta cung chung sanh b chm am ni
dong me, xoay van trong sau neo, trai qua vo

lng kiep t vo th en nay, cung v le ay.
Banh xe song chet quay mai khong ngng, ta
lam the nao e tm con ng o mnh o
ngi mot cach yen on chac chan? Muon
c nh the duy co cau sanh Tnh o, gan
gui Phat, Bo Tat, nh canh duyen thang dieu
ben coi ay tu hanh chng vo sanh nhan, mi
co the vao ni i ac cu kho cho hu tnh.
Luan Vang sanh a noi: Phat tam Bo e
chnh la phat tam cau thanh Phat, tam cau
thanh Phat la tam o chung sanh, tam o
chung sanh la tam nhiep chung sanh ve coi
Phat.
2) Moreover, to ensure rebirth, we should
perfect two practices; first is abandoning the
three things that hinder enlightenment,
second is abiding by the three things that
foster enlightenment. How can we abandon
the things that hinder enlightenment and
abide by the thingsthat foster enlightenment?
It is precisely by seeking rebirth in the
Western Pure Land, remaining constantly
near the Buddhas and cultivating the Dharmas
until Tolerance of Non-Birth is reached. At
that point, we may sail the boat of great vows
at will, enter the sea of Birth and Death and
rescue sentient beings with wisdom and
compassion adapting to conditions but
fundamentally unchanging, free
unimpededLai muon sanh ve Tnh o,
phai co u hai phng dien, mot la xa la ba
phap chng Bo e; hai la tuy thuan ba phap
thuan Bo e. Lam the nao e thanh tu s xa
la va tuy thuan Bo e? Ay la phai cau sanh
tnh o e c thng gan Phat, tu hanh cho
en khi chng vo sanh nhan. Chng o mac y
ci thuyen ai nguyen vao bien luan hoi sanh
t, van tam bi tr cu vt chung sanh, tuy
duyen ma bat bien, khong con g tr ngai
na.
a) Abandoning the three things that hinder
enlightenmentXa la ba phap chng Bo
e:
i) The Mind of seeking our own peace and
happiness, ego-grasping and attachment to
our own bodies. The practitioner should
follow the path of wisdom and leave all such
thoughts far behind: Tam cau s an vui rieng
2359
cho mnh, chap nga va tham trc ban than.
Hanh gia phai y theo tr hue mon ma xa la
tam niem ay.
ii) The Mind of abandoning and failing to rescue
sentient beings from suffering. The
practitioner should follow the path of
compassion and leave all such thoughts far
behind: Tam ri bo khong chu cu vt chung
sanh au kho. Hanh gia phai y theo t bi mon
ma xa la tam niem ay.
iii) The Mind of exclusively seeking respect and
offerings, without seeking ways to benefit
sentient beings and bring them peace and
happiness. The practitioner should follow the
path of expendients and leave all such
thoughts far behind: Tam ch mong cau s
cung knh cung dng, khong tm phng
phap lam cho chung sanh c li ch an vui.
Hanh gia phai y theo phng tien mon ma xa
la tam niem ay.
b) Obtaining the three things that foster
enlightenmentThanh at ba phap thuan Bo
e:
i) The Undefiled Pure Mind of not seeking
personal happiness, that is enlightenment is
the state of undefiled purity. If we seek after
personal pleasure, body and Mind are defiled
and obstruct the path of enlightenment.
and Therefore, the undefiled Pure Mind is called
consonant with enlightenment: Vo Nhiem
Thanh Tnh Tam: Tam khong v t than ma
cau cac s vui, v Bo e la the trong sach la
nhiem trc, neu cau s vui rieng cho mnh
tc than tam co nhiem, lam chng ngai Bo
e Mon; nen tam thanh tnh khong nhiem goi
la tuy thuan Bo e.
ii) Pure Mind at Peace: An Thanh Tnh Tam
The Pure Mind at Peace, rescuing all
sentient beings from suffering. This is
because Bodhi is the undefiled Pure Mind
which gives peace and happiness to sentient
beings. If we are not rescuing sentient beings
and helping them escape the sufferings of
Birth and death, we are going to counter to
Bodhi path. Therefore, a Mind focussed on
saving others, bringing them peace and
happiness, is call consonant with
enlightenmentTam v cu o het thay moi

au kho cho chung sanh, bi v Bo e la tam
trong sach lam cho chung sanh c an on,
neu khong cu o loai hu tnh, khien ho
c la s kho sanh t, tc la trai vi Bo e and performing all kinds of good deeds, Pure
mon; nen tam cu kho em lai an on cho
chung sanh goi la tuy thuan Bo e.
iii) Blissful Pure Mind: Lac Thanh Tnh TamA
Blissful Pure Mind, seeking to help sentient
beings achieve Great Nirvana. Because Great
Nirvana is the ultimate, eternally blissful
realm. If we do not help sentient beings
achieve it, we obstruct the Bodhi path. Hence
the Mind which seeks to help sentient beings
attain eternal bliss is called consonant with
enlightenmentTam muon khien cho tat ca
chung sanh c ai Niet Ban. Bi ai Niet Joyushikiron (jap): Vijnaptimatrata-siddhi-
Ban la cho cu canh thng vui, neu khong
khien cho loai hu tnh c niem vui cu
canh tc la ngan che Bo e mon; nen tam
muon cho chung sanh c hng canh
thng lac goi la tuy thuan Bo e.
c) The cultivator should contemplate the
wholesome characteristics of the Pure Land
and auspicious features of Amitabha
BuddhaQuan tng y bao va chanh bao ni
coi Cc Lac:
i) Contemplate the auspicious features of
Amitabha Buddha: Quan tng bao than
(chanh bao) kiet tng cua c Phat A Di
aThe cultivator should contemplate the
auspicious features of Amitabha Buddha.
Amitabha Buddha possesses a resplendent,
golden Reward Body, replete with 84,000
major characteristics, each characteristic
having 84,000 minor auspicious signs, each
sign beaming 84,000 rays of light which
illuminate the entire Dharma Realm and
gather in those sentient beings who recite the
Buddhas nameHanh gia nen quan tng
bao than cua Phat A Di a sac vang rc r,
co tam muon bon ngan tng, moi tng co
tam muon bon ngan ve ep, moi ve ep co
tam muon bon ngan tia sang, soi khap phap
gii, nhiep lay chung sanh niem Phat.
ii) The cultivator should contemplate the
wholesome characteristics in the Western
Pure Land: Quan tng y bao thien lanh ni
coi Tay Phng Cc LacThe Western Pure
2360
Land is adorned with seven treasures, as
explained in the Pure Land sutras. In addition,
when practicing charity, keeping the precepts
Land practitioners should always dedicate the
merits toward rebirth in the Pure Land for
themselves and all other sentient beings
Hanh gia nen quan coi Cc Lac bay bau
trang nghiem nh cac kinh Tnh o a noi.
Ngoai ra, ngi niem Phat khi bo th, tr gii,
cung lam tat ca cac hanh lanh eu phai hoi
hng cau cho mnh va chung sanh ong
vang sanh Cc Lac.
** See Two practices that lead to rebirth in the
Pure Land.
sastra (skt)Thanh Duy Thc LuanSee
Vijnaptimatrata-siddhi-sastra.
Joza (jap): Sthavira (skt)Senior seat
VenerableThng Toa.
Ju (jap):
1) ReceiveTho dung.
2) Vedana (skt): FeelingPerception
SensationTho.
Ju-Ching: Nh TnhJu-Ching was born in
1163, a Chinese Zen master under whom Dogen
was enlightened in China at Tien-Tung
monastery. He died in 1238Nh Tnh sanh nam
1163, la mot thien s Trung Hoa a hng dan
cho ao Nguyen at en giac ngo tai t vien
Thien ong ben Trung Quoc. Ong tch nam 1238.
Judaism (n): Do Thai giao.
Judge (n): Tham phan.
Judge (v): DiscernDiscussExamineBien.
Judge ones actions: Phe phan nhng hanh
ong cua chnh mnh.
Judge others on the basis of ones lack of
honesty: Lay long da tieu nhan ma oan xet long
da ngi quan t (D tieu nhan chi tam, o quan
t chi phuc)The dishonest man measures the
superior mans heart on the basis of what he feels
in his entrails.
Judgment (n):
1) A Judges decision: An quyet.
2) Prajna (skt)Ability to judge which average
person possessesKha nang phan oan ma
 2361

mot ngi bnh thng cung coSee Fifty- west of India, which owing to the presence of the
one Dharmas interactive with the Mind. Asoka edict had already become famous among
3) SeeingSee Darsana. Buddhists, became a centre of attraction for them.
4) Tham lSee Three mental conditions of all In the vicinity of Girnar Hills, we find now on a
actions and speech. huge rock the full text of what are known as the
Judicial censure: Tai phan t phap. Fourteen Rock Edicts. The text inscribed in
Jufukuji (jap): Tho Phc T (Nhat Ban). Brahmi characters on this rock is remarkably well
preserved. Naturally, the most important of the
Jugglery (n): Tro mua roi.
caves excavated in Saurashtra are in and around
Ju-Hachi-Kai (jap): Dhatu-loka (skt)Eighteen
Junagadh. They must have been numerous, for
elementary spheresSee Eighteen realms.
while visiting Junagadh, Hsuan-Tsang had noticed
Jujushin (jap): Thap Tru TamSee Ten at least fifty convents with at least three thousand
grounds. monks of the Sthavira sect. The remains of two
Jukai (jap): Ten preceptsThap GiiA brick-built stupas have recently been exposed at
Japanese term for ten precepts is Jukai, which Intwa on a hill about three miles away from
means the ten precepts for lay Buddhists. Asokas edict. Besides, excavators found a baked
Adopting these is generally accompanied by clay seal belonging to a bhiksusangha which
formal declaration of ones faith in the three resided in the vihara of Maharaja Rudrasena. The
jewels: 1) not killing; 2) not stealing; 3) avoiding king was most probably Rudrasena I of the
sexual misconduct; 4) not lying; 5) not selling or Ksatrapa family who ruled India from 199 to 222
buying alcohol or illegal drugs; 6) not gossiping A.DTheo Giao s Bapat trong Hai Ngan Nam
about others misdeeds; 7) not praising oneself Tram Nam Phat Giao, Junagadh la thu phu cua
and denigrating others; 8) avoiding miserliness Saurashtra, mien tay An o, nh s hien dien cua
with respect to the dharma; 9) avoiding cac ch du cua vua A Duc ma t lau a c cac
aggression; and 10) not slanderingT Nhat Ban tn o Phat giao biet en nhieu va tr thanh mot
cho Thap Gii la Jukai, co ngha la mi gii trung tam thu hut oi vi ho. Gan oi Girnar,
danh cho Phat t tai gia. Chap nhan nhng gii ngay nay ngi ta tm thay tren mot tang a ln
nay thng phai i oi vi viec quy-y Tam Bao: toan bo van ban cua Mi Bon Ch Du tren a.
1) khong sat sanh; 2) khong trom cap; 3) khong ta Cac van ban nay c khac bang ch Brahm, con
dam; 4) khong vong ng; 5) khong mua ban ru c lu gi kha tot. Cac hang ong quan trong
va ma tuy; 6) khong ban chuyen ngi khac; 7) nhat ao thay c Saurashtra eu nam ben
khong khen mnh che ngi; 8) khong keo kiet trong va xung quanh Junagadh. Cac hang nay co
bun xn; 9) khong gay han; va 10) khong ph le a co nhieu trong the ky th 7, v trong khi en
bangSee Ten commandments observed by a vieng Junagadh, Huyen Trang a ghi nhan t nhat
novice monk or nun and Ten precepts. la nam mi tu vien loai nay, vi t nhat la ba
Jumna (skt): Song Diem Ma LaThis is one of ngan tu s Thng Toa Bo (Sthavira sect). Cac di
the eight big rivers of India at the time of the tch cua hai ngon thap xay bang gach mi c
Buddhaay la mot trong tam con song ln tm thay gan ay tai Intwa tren mot ngon oi cach
An o vao thi c PhatSee Eight big rivers of ban ch du cua vua A Duc o ba dam. Ngoai ra,
India at the time of the Buddha. con co mot con dau bang at nung cua mot cong
Jump for a conclusion: Voi ket luan. ong Ty Kheo tng song trong tu vien cua hoang
Jump (v) for joy: Vui mng hn hOnes e Rudrasena I, thuoc dong doi Ksatrapa a cai tr
heart jumps for joy. x nay t nam 199 en 222.
Jumped about: Lang xang. Juni-innen (jap): Dvadasanga-pratitya-
Junagadh (skt): Thu phu cua Saurashtra, mien samutpada (skt)Twelvefold chain of
causationSee Twelve conditions of cause and
tay An oAccording to Prof. Bapat in the
effect.
Twenty-Five Hundred Years of Buddhism,
Junagadh, the capital of the province Saurashtra,
 2362

Juni-Nyu (jap): Dvadasayatanani (skt)Twelve cac bo sach quan trong sau ay: Quan Vo Lng
entriesSee Twelve entrances. Tho Kinh, ban dch tieng Anh 1894; Ghi Nhan Ve
Junior monk: Ha toaTieu S. Phat Giao tai An o va Quan ao Ma Lai (671-
1) A junior monk of less than ten years full 695) nguyen tac cua Ngha Tnh, ban dch tieng
ordination: Mot v Tang vi t hn mi tuoi Anh nam 1896; Cuoc i Ngai The Than, do
ha lap. Chan e viet, ban dch tieng Anh 1904; Kien
2) A self-depreciatory title of any monk: Danh Thien Luat, hp tac vi M. Nagai viet t nam
hieu t nhun nhng e t xng cua mot v 1924 en nam 1938; va Tinh Yeu Triet Hoc Phat
Tang. Giao, nhng bai giang tai ai Hoc ng
Hawaii, My quoc nam 1947. Ong con la chu bien
Junjiro Takakusu (1866-1945): Hoc gia Phat
bo ai Chnh Tan Tu ai Tang Kinh, an ban
giao ngi NhatOne of the famous Japanese
Taisho cua Tam Tang. Ong va la mot giao s
Buddhist scholars. He succeeded B. Nanjio at
gioi, va la mot hoc gia uyen bac. Trong so cac
Tokyo University. He also studied at Oxford
nha nghien cu ve An o lam viec di s hng
under Max Muller. On his return to Japan, he
dan cua ong tai trng ai Hoc ong Kinh co
became professor of Sanskrit literature and Indian
Tien S H. Ui va giao s E. Kanakura, chuyen ve
philosophy at Tokyo University. He wrote many
triet hoc An o; co giao s T. Kimura, Tien S S.
articles in English and other languages which
Miyamoto va giao s Hanayama chuyen ve Phat
made him famous abroad. He published the
giao; Tien S M. nagai nghien cu chu yeu ve van
following important works: The Amitayurdhyana-
hoc Pali va giao s N. Tsuji nghien cu ve van
sutra (1894); A Record of the Buddhist Religion as
hoc Ve a va Phan. Takakusu cung lap ra mot
Practiced in India and the Malay Archipelago by
trng Cao ang N tai ong Kinh, tai ay viec
I-Tsing (English translation in 1896); The Life of
day ve ao Phat chiem mot v tr quan trong.
Vasubandhu by Paramartha (English translation in
1904); the Samanata-pasadika (edition in Junimonron (jap): Dvadasanikaya sastra (skt)
collaboration with M. Nagai 1924-1938); anf The Thap Nh Mon LuanThe Dvadasanikaya Sastra
Essentials of Buddhist Philosophy (Lectures at or the Twelve Gates was composed by Nagarjuna,
Hawaii University, U.S.A. in 1947). He was also which is not known in Sanskrit, but is preserved in
the chief editor of Taisho-Shin-Shu Daizokyo (the Chinese translation. It has twelve chapters in all,
Taisho edition of the Tripitaka). He was both a and is devoted chiefly to correcting the errors of
great teacher and a great scholar. Among the the Mahayanists themselves at that timeThap
many Indologists who worked under his guidance Nh Mon Luan c Ngai Long Tho bien soan,
at Tokyo University were Dr. H. Ui and professor nguyen ban tieng Phan a b that lac, nhng dch
E. Kanakura who specialized in Indian ban Han Van hien van con ton tai. Tac pham nay
philosophy; the late professor Kimura, Dr. S. co tat ca 12 chng, chu ch nham cai sa nhng
Miyamoto and Prof. S. Hanayama who worked on sai lam cua cac nha Phat giao ai Tha thi bay
Buddhism; Dr. M. Nagai who was primarily gi.
interested in Pali literature and Prof. N. Tsuji who Junior Buddhist nun: Ni co.
studied Vedic and Sanskrit literature. Takakusu Junior monk: Ha toaTieu Tang.
also founded a Womens College in Tokyo, where 1) Inferior candlesHa lap.
the study of Buddhism occupied a prominent 2) A junior monk of less than ten years full
placeMot trong nhng hoc gia Phat giao ngi ordination: Mot v Tang vi t hn mi tuoi
Nhat rat noi tieng. Ong ke nghiep Nanjio tai ha lap.
trng ai Hoc ong Kinh. Ong cung theo hoc 3) A self-depreciatory title of any monk: Danh
vi giao s Max Muller tai Oxford. Khi tr ve hieu t nhun nhng e t xng cua mot v
Nhat, ong day ve Van Hoc Phan va Triet Hoc An Tang.
o tai ai Hoc ong Kinh. Ong viet nhieu bai Junnar (skt): a danh Phat giao vung tay An
bang tieng Anh va cac th tieng khac, do o tr oName of a Buddhist place in west India.
thanh noi tieng hai ngoai. Ong a cho xuat ban According to Prof. Bapat in the Twenty-Five

Hundred Years of Buddhism, there are as many as
130 caves carved in five separate groups within a
radius of four miles from Junnar. Hence, the town
can be said to be the largest monastic
establishment in western India. The frequency
and smallness of the cells indicate that they
belong to an early periodTheo Giao s Bapat
trong Hai Ngan Nam Tram Nam Phat Giao, co
en 130 hang ong tao thanh nam nhom rieng
biet trong pham vi mot ban knh bon dam tnh t
Junnar. Do o, co the noi thanh pho nay la khu tu
vien ln nhat mien tay An o. So lng ong
ao va kch thc nho be cua cac hang cho thay Jyahroda (skt): Nh L at.
cac hang nay thuoc ve mot thi ky xa xa.
Junnin (jap): Vua Thuan Nhan (Nhat Ban).
Jupiter: Brhaspati (skt)Moc DieuMoc
tinhOne of the nine luminaries, on the south of
the Diamond hall, outside the Garbhadhatu
mandalaMoc tinh, mot trong cu dieu, nam ve
pha nam Kim Cang Vien, ben ngoai Thai tang
Man a LaSee Seven brilliant ones.
Juppo (jap): Dasa-dis (skt)Ten directions
Thap phng.
Jurei (jap): Vung Tho Linh (Nhat Ban).
Jurisdiction (n): Quyen tai phan.
Just (a): CorrectGenuineJust Right
TrueChnh (chanh)ungLe phaiThuoc
ve cong chnh.
Just cause:
1) Chnh danh (ten goi ung)Chanh ngha.
2) Good wordsDanh chnh ngon thuan.
Just cause, good words: Danh chanh ngon
thuan.
Just cause can help a man speak
convincingly: Danh chanh co the giup cho ngi
ta an noi suon se (danh chnh ngon thuan).
Just judge and awarder: Yama (skt)
Impartial judge and awarderBnh ang vng.
Just man: Ngi cong chnh.
Justice (n): Cong lyFairness.
Justifiable (a): Bao cha c.
Justification (n): Cong chnh hoaS phuc hoi
cong chnh.
Justify (v): Xa Pha LaTo proveTo show
proofChng minh (chng to).
2363
Ju-zengodo (jap): Ten paths of good action
See Thap Thien and Thap Thien Nghiep.
Juzu (jap): Aksa-sutra (skt)Counting beads
RosaryLan chuoi (chau so).
Jvala (skt): HaloLightShiningQuang minh
(vong hao quang)The halo behind the throne of
an imageVong hao quang pha sau bc tng
(quang minh hay anh sang, con co ngha la vo
tng bat sinh).
Jwun Ti Spirit Mantra: Phat Mau Chuan e
Than ChuSee Ten small mantras.
Jyaistha (skt): The Sat TraThe month Jyaistha,
when the full moon is in the constellation Jyestha
(between the months of May and June)Ten
thang t 15 thang 3 en 15 thang 4 am lch (vao
khoang thang nam va thang sau)See Twelve
Months of a Year in India.
Jyestha (skt): Jyesthaghni (skt)TamName of
one of the twenty eight constellationsSee
Twenty eight constellations.
Jyotirasa (skt): Thu Tr A La BaTranslated as
the flavour of the light, said to be the proper name
of KharosthaDch la quang v hay mui v cua
anh sang; ngi ta noi ay la ten rieng cua
Kharostha.
Jyotisa (skt): Quan he ti Thien Van Hoc va
lchRelating to astronomy or the calendar.
Jyotisa Sastra (skt): Thu e Sa LuanWorks
which are regarded as auxiliary to and even in
some sense as part of the Veda, their objects
being to secure the proper pronunciation and
correctness of the text and the right employment
of the Mantras of sacrifice as taught in the
BrahmanasThu e Sa Luan (giai thch ve cac
phap thien van, a ly va toan so). . Mot trong sau
bo luan ngoai ao, gom bon bo Ve a va sau bo
luanSee Six vedangas.
Jyotiska (skt): Thu e CaCon goi la Thu e
Sac Ca, Thu e Gia, Tu e Sac Ca.
1) Shining: A luminary heavenly bodyChieu
Dieu hay chieu sang.
2) Asterisms: Tinh Tu.
3) A wealthy man, a native of Rajagrha, who
gave all his goods to the poor; there is a sutra
called after him: Ten cua mot v trng gia
(ngi nha giau) trong thanh Vng Xa, a

em cho het cua cho ngi ngheo; co mot bo
kinh cong c at theo ten cua ong ta.
Jyotisprabha (skt): Great illustrious Brahman
Quang Minh ai Pham.
K
Kabalinkarahara (p): Thc pham vat chat
Material food.
Kabilsingh, Chatsumarn (1944 - ): A professor
at Thammasat University who has become one of
the leading advocates for womens issues in
Thailand. Her mother, Voramai Kabilsingh, was
the first Thai woman to take the full Bhikkuni
ordination, which died out centuries ago in
Theravada countries. In order to receive it, she
traveled to Taiwan in 1908, where she was given
the ordination name Ta Tao. In 1957, she
established the first monastery in Thailand for
women, called Wat Song dharma Kalyani. Both
daughter and mother have been instrumental in
working to re-establish full ordination for women
in ThailandTen mot v giang s tai trng ai
hoc Thammasat, ngi a tr thanh mot trong
nhng ngi i au trong nhng van en phu n
Thai Lan. Me cua ba la ba Voramai Kabilsingh,
la mot ngi Thai muon tho gii ty kheo ni, v
dong truyen tha nay a tan lui trong cac quoc
gia theo Phat giao Nguyen Thuy may the ky qua,
nen e c tho gii, ba phai du hanh sang ai
Loan vao nam 1908, tai ay ba tho gii va mang
phap danh la ai ao. Vao nam 1957, ba thiet
lap tu vien au tien tai Thai Lan danh cho n
gii, goi la Wat Song dharma Kalyani. Ca hai me
con ba eu a gop phan vao viec tai thanh lap
gii an cho n gii tai Thai Lan.
2364
Kaca (skt): Ca ChaPha leCrystalGlass.
Kacalindikaka (skt): Kacilindi (skt)Ca Gia
Lan aCa Lan aCa Lan eCa Ch Lat
NaCa Gia Lan e CaA sea bird, from whose
feathers robes are madeMot loai chim ma long
cua no dung e an ao.
Kacamani (skt): Ca Gia Mat NiCa Thac Mat
NiTen moi loai ngoc lu lyCrystalQuartz.
Kaccha (p): Marshy landam lay.
Kacchaka (p): A kind of fig treeMot loai cay
sung.
Kacchapa (p): A turtleA tortoiseCon rua.
Kacchu (p): A plant the fruits of which cause itch
when applied to the skinMot loai cay mat meo
co trai lam nga khi cham vao da.
Kadamba (skt): Ca am BaMot loai cay co
hoa thmA tree or plant with fragrant flowers.
Kado (jap): Hoa ao (thuat cam hoa cua Nhat
Ban).
Kai (jap): Loka (skt)SphereWorldThe
gii.
Kaidan (jap): Gii an.
Kaidanin (jap): Gii an Vien (Phat giao Nhat
Ban).
Kaigonju-ken (jap): Silavrata-paramarsa (skt)
Attachment to precepts and observancesGii
Cam Thu KienSee Silavrataparamarsa.
Kai-in Zanmai (jap): Samadhi as the state like
the seaHai An Tam MuoiThe ocean symbol,
as the face of the sea reflects all forms, so the
samadhi of a bodhisattva reflects to him all
truthsLay mat nc bien ca in hien muon hnh
van trang e so vi Tam muoi cua Bo Tat bao
ham het thay van phap.
Kailasa (skt): Silver Mountain, a mountain in the
Himalayas famous in myth and legend for both
Hinduism and Buddhism. Sacred mountain in the
western Himalayas believed to be the abode of
the god Siva by Hindus and of Cakrasamvara by
Tibetan Buddhists. This is one of the mountains in
the Himalayas famous in myth and legend for
both Hinduism and Buddhism. It is one of the most
important pilgrimage spots for Tibetan
BuddhistsNgon nui thieng lieng nam ve pha
Tay cua day Hy Ma Lap Sn, ngi ta tin rang
ay la tru x cua than Siva cua An o giao va

cua Cakrasamvara trong Phat giao Tay Tang.
Ngon nui nay c coi la thien ng cua Shiva, killer or killed, but only transformations of
noi tieng cho ca An va Phat giao. Ngon nui nay la
mot trong nhng ngon nui nam trong Nui Tuyet.
ay la mot trong nhng a iem hanh hng
quan trong nhat cua Phat t Tay Tang.
Kaimyo (jap): Honorific title given to Japanese
Buddhist monks at their initiationTc v danh
d ban cho mot v Tang cua Nhat Ban trong buoi
le quan anh.
Kaiso (jap): S Hoai To ( - 698).
Kaisu (jap): Chi-SungKhe Tung.
Kaji (jap): Adhisthana (skt)To depend upon
Gia TrSee Adhisthana.
Kajinghara (skt): Kajingala or Kajughira (skt)
Yet Dang Yet LaA kingdom whose ruling
family was extinct in 400 AD. The ruin of the
capital are situated at the village of Kadjeri, near
Farakhabad, in the province of AgraVng
quoc Yet Dang Yet La ma gia nh hoang toc b
tieu diet vao khoang nam 400 sau Tay Lch.
Nhng phe tch kinh o cua vng quoc nay hay
con tai lang Kadjeri, gan Farakhabad, thuoc tnh
Agra.
Kajo-Daishi (jap): Gia Tng ai S (Nhat
Ban).
Kaka (skt): Ca CaCa Ca CaCa Ca LaCon
quaA crow.
Kakala (skt):
1) See Kaka.
2) A black insect or worm: Ca Ca La Trung
Mot loai sau en (loai sau can chet sau me).
Kakkari (p): CucumberDa chuot.
Kakkasa (p): RoughHarsh (a)Go ghe.
Kakoustha (skt): Ka khuat a.
Kaksa (skt): Kacha (p)An ancient kingdom of
Malava, now the peninsula CutchMot vng
quoc co cua Malava, bay gi la ban ao Cutch.
Kaku (jap): Vitarka (skt)AwarenessTnh
giac.
Kakuan (jap): KuoanQuach Am.
Kakubam (jap): S Giac Vam (1095-1143), Phat
giao Nhat Ban.
Kakuda-Katyayana (skt): Ca La Cu a Ca
Chien DienKakuda-Katyayana, one of the six
famous heretical leaders, who taught a
2365
materialism in which there was no such things as
elementsMot trong sau ngi lanh ao ngoai
ao, ngi chu trng theo vat chat, khong co
ngi giet, cung khong co ke b giet, ma ch co s
chuyen hoa cua nhng yeu to vat chat ma thoi
(cho rang phap va hu tng va vo tng. Neu
ai hoi hu th ap vo, ma ai hoi vo th ap hu)
See Six heterodox teachers.
Kakujo (jap): S Giac Thanh (1194-1249), Phat
giao Nhat Ban.
Kakushin (1207-1298): Name of a Japanese
monk who was ordained at Todaiji and studied in
the Shingon school before traveling to China in
1249. While there he became a student of the
greatest Chan master of the day, Wu-Men Hui-
Kai (1183-1260), who belonged to the Yang-Chi
school of Lin-Chi. Wu-Men conferred the
certificate of awakening (inka shomei) on him and
named him as his dharma successor. He also gave
him a handwritten copy of a work containing his
teachings, entitled Wu-Men Kuan (Mumonkan
jap), which was to become one of the most
important works of Japanese Zen. After his return
to Japan Kakushin became an influentiel Zen
master. His teachings emphasized Koan practice,
but he also incorporated elements of Shingon
Ten cua mot v Tang Nhat Ban ngi a c tho
gii tai Todaiji va theo hoc vi tong Chan Ngon
trc khi du hanh sang Trung Hoa vao nam 1924.
Trong thi gian lu lai trung Hoa ong a tr thanh
e t cua v Thien s noi tieng ng thi la
Thien s Vo Mon Hue Khai, thuoc dong truyen
tha Dng Ky thuoc tong Lam Te. Vo Mon a
ban cho ong giay chng nhan giac ngo va bo
nhiem ong la Phap t cua dong truyen tha nay.
Vo Mon cung ban cho ong mot ban chep tay cha
ng giao phap cua ngai, sau nay no tr thanh
mot trong nhng tac pham quan trong cua Thien
tong Nhat Ban. Sau khi tr ve Nhat, Kakushin a
tr thanh mot thien s co anh hng ln tai Nhat
Ban thi o. Giao phap cua ong nhan manh en
viec tu tap cong an, nhng ong cung phoi hp vi
nhng yeu to khac cua tong Chan Ngon.
Kakuun (jap): S Giac Van (953-1007), Phat
giao Nhat Ban.
Kala (skt): Ca La.
1) TimeThi gian.
 2366

2) A minute part: Mot phan cc nho. twelve thousand verses, but no longer extant. Its
3) An atom: Mot nguyen t. central practice is a six session yoga: 1) individual
4) The hundredth part lengthwise of a human withdrawal (of winds); 2) concentration; 3)
hair: Mot phan tram cua ng knh si toc stopping vitality; 4) retention; 5) subsequent
cua con ngi. mindfulness; and 6) meditative absorption. The
5) A sixteenth part of anything: Mot phan mi initial stages are techniques for withdrawing the
sau cua bat c th g. winds into the central channel (avadhutiskt). In
6) A definite time, a division of time: Mot koang the sixth branch one actualizes immutable bliss,
thi gian xac nh. which is the object of Kalacakra practice. In Tibet
7) The time of work, or study, as opposed to the tantra forms the basis of the traditional
leisure time: Thi gian lam viec hay nghien astrological calendar and the medical system.
cu, oi lai vi thi gian nhan roi. Yearly Kalacakra initiation ceremonies given by
8) Black: Mau en. the Dalai Lama are among the most popular
Kalac(h)akra: Wheel of time. Kalachakra tantra events of Tibetan Buddhism today, because it is
was introduced into Tibet in 1027 and it is widely believed that receiving the Kalacakra
considered the basis of the Tibetan calendar empowerment ensures rebirth in SambhalaMot
Banh xe thi gian. Kalachakra tantra c a trong nhng kinh van Mat chu An o quan trong
vao Tay Tang nam 1027, no c coi nh can ban nhat cua Phat giao Tay Tang. Kinh van nay gom
cua Lch tay Tang. ba phan: noi, ngoai, va nhng phan khac. Phan
Kalacakra sect: Thi Luan GiaoSee au tien ban ve ngoai gii. Phan th hai ban ve
Kalacakra-tantra. the gii tam-vat ly cua chung sanh, ac biet la
nhng nang lng vi te cua s b mat cua sinh ly
Kalacakra-tantra (skt): One of the most
hoc goi la gio, va nhng giot, va qua nhng
important Indian tantric texts for Tibetan
tuyen kinh nang lng vi te. Phan th ba quan
Buddhism. It consists of three parts: inner, outer,
tam ti tu tap quan tng. Kalacakra co le la mot
and other. The firs part discusses the external
trong nhng mat chu mi nhat c a ra tai cac
world. The second part focuses on the psycho-
vung Nam A, vai hoc gia tin rang co le loai mat
physical world of sentient beings, particularly the
chu nay c bien soan gan vung Sogdiana vao
mystical physiology of subtle energies called
khoang the ky th 10, va no khong c truyen
winds (pranaskt), and drops (binduskt),
sang Tay tang cho mai en nam 1027. Kinh van
which to through subtle energy channels (nadi
noi rang mat chu nay c noi vao ngay th 15
skt). The third section is concerned with
cua thang th 3 sau khi c Phat Thch Ca giac
visualization practices. The Kalacakra was
ngo. Trong luc Ngai xuat hien tren nui Linh Thu,
probably one of the latest Tantras produced in
mac y ao Tang s va thuyet giang Kinh bat Nha
South Asia, some scholars believed that it was
Ba La Mat a kinh van dai 100.000 hang, va
probably composed in or near Sogdiana in the
ong thi Ngai cung hien tai Dhyanakataka thuoc
tenth century, and it was not transmitted to Tibet
mien Nam An o nh la Phat Kalacakra, di
until 1027. The text says that it was spoken on the
hnh thc o Ngai day mat chu Kalacakra. Ngi
fifteenth day of the third month after Sakyamuni
ta noi Phat noi mat chu nay theo li thnh cau cua
Buddhas awakening. At the time he appeared on
Sucandra, vua cua x Sambhala, va di hien
the Vulture Peak dressed in monks robes and
than cua c Kim Cang Than, ngi a su tap
preached the Perfection of Wisdom Sutra in
mat chu di hnh thc dai, ngi ta noi co 12
100,000 lines, and he simultaneously manifested
ngan cau, nhng hien nay khong con ton tai na.
at Dhyanakataka in South India as the Buddha
Thc tap chu yeu gom sau phan: 1) s rut lui ca
Kalacakra, in which form he taught the Kalacakra
nhan (gio); 2) niem; 3) ngng hoat kh; 4) tr gi;
tantra. The tantra is said to have been spoken at
5) tnh thc; 6) thien nh sau. Nhng giai oan
the request of Sucandra, king of Sambhala and an
khoi au la nhng ky thuat e rut lui ca nhan vao
emanation of the Buddha Vajrapani, who
con ng trung tam. Trong sau giai oan hay chi
complied the tantra in its long form, said to be
 2367

nhanh nay ngi ta co the thc chng phc bao censured by the wise, and to accept what is
o la e muc tu tap Kalac TRONG Tay Tang wholesome that is praised by the wise. It was on
nhng mat chu thanh hnh nhng can ban cho this principle of personal responsibility that the
thuat chiem tinh ve ngay thang va he thong y hoc Buddha allowed freedom of thought to his
cua truyen thong. Hang nam le quan anh c disciples for the first time in history of religions.
ban truyen bi c at Lai Lat Ma la mot trong This also emphasized their spiritual effort to
nhng bien co rat pho bien trong Phat giao Tay investigate and analyze all theories or opinions
Tang ngay nay, v no c ngi ta tin tng mot before accepting or rejecting them. Through the
cach rong rai rang he nhan c le Kalacakra la Kalama Sutra, the Buddha encouraged His
chac chan c vang sanh tai Sambhala. disciples to think freely and not to be led rigidly
Kalaka (skt): Gia La Da XoaA yaksa who by anyone, any authority, or even by the holy
smote (defiled) Sariputra on the head while in scriptures. The Kalama Sutra which the Buddha
meditation, without his perceiving itMot loai lectured for the Kalamas could be considered a
Da Xoa a lam o nhiem tam cua ngai Xa Li very brave revolutionary at that time. He told the
Phat trong luc hanh thien, ma ngai khong hay biet Kalama to examine even the Tathagata in order to
g. have confidence in the true value of His
Kalala (skt): Ca La LaYet La Lam (phoi teachings. He further explained to the Kalama:
thai)An embryoThe wombAn embryo Just as the quality of gold is determined by fire,
shortly after conceptionThe appearance after similarily, my word has to be accepted after
the first week of conceptionThi ky ban s en examination and not out of respect for me.
luc c bay ngaySee Eight stages of the Kinh noi ve nhng li khuyen noi tieng cua c
human foetus. Phat ve viec nhng nha lanh ao tam cau chn ly
trong viec tr quoc cho nhng ngi trong bo toc
Kalama (p): Ca LamA tribe in north-east India
Ca-Lam. Theo Kinh Trung Bo, vao thi c Phat
in the time of the Buddha known to history as the
con tai the, co qua nhieu triet gia va ao s tuyen
recipients of the Buddhas famous advice on the
bo nhieu quan iem khac nhau ve nhan sinh, ve
subject of authority in the search for TruthMot
tn ngng th phng, va ve the gian nay, nen
bo toc vung ong Bac An o vao thi c
pham phu kho long ma bien biet c au la
Phat con tai the, theo lch s th bo toc nay la
ung au la sai. Chnh v the ma c Phat thuyet
nhng ngi a chap nhan li khuyen cua c
kinh Ca-lam cho nhng nha lanh ao trong bo toc
Phat ve viec nhng nha lanh ao tam cau chn ly
Ca Lam. Kinh Ca Lam noi len thai o ng an
trong viec tr quoc.
cua ngi i tm chan ly vao thi o. c Phat
Kalama sutra: Kinh Ca Lam (Ka La Ma)The
day cac v Ca Lam: Cac ong phai nen than trong
sutra mentioned about the Buddhas famous
choi bo ieu bat thien ma ngi tr ch trch, va
advice on the subject of authority in the search for
chap nhan ieu thien ma ngi tr tan than.
Truth for the people in the tribe of Kalama.
Chnh tren nguyen tac trach nhiem ca nhan nay
According to the Majjhima-Nikaya (the Midle
c Phat a cho phep cac e t cua Ngai quyen
Length Discourses in the Pali Canon or the middle
t do t tng, lan au tien xay ra trong lch s
Agama), at the Buddhas time, various
cua cac ton giao. ieu nay nhan manh no lc tinh
philosophers and religious teachers claimed so
than cua ho e quan xet va phan tch moi ly
many different views on human life, religious
thuyet va y kien trc khi chap nhan hay choi bo
worship, and the world that ordinary people could
chung. Qua kinh Ca Lam, c Phat khuyen khch
not distinguish between right and wrong. Thus, the
s t do t tng cua hang e t va khong e cho
Buddha lectured the Kalama Sutra for the leaders
ai, hoac uy quyen nao, hoac ngay ca giao ien
in the Kalama Tribe. The Kalama Sutra expresses
hng mnh i theo mot hng cng nhat. Kinh
a correct mental atttitude for those who try to seek
Ca Lam ma c Phat thuyet cho ngi trong bo
the Truth in the jungle of views at the time. The
toc Ca Lam co the c xem nh la mot cuoc
Buddha taught the Kalama: You should be
cach mang can am vao thi o. Ngai bao nhng
careful to reject what is unwholesome that is

ngi trong bo toc Ca Lam tham sat ngay ca c
Nh Lai e co c niem tin vao gia tr chan thc n ra.
cua li day cua Ngai. Ngai giai thch them cho bo
toc Ca Lam: Vang c tham nh bang la,
tng t nh vay, li day cua Ta phai c chap or non-existenceChiec bnh co hnh dang giong
nhan sau khi quan sat ch khong phai v ton trong
Ta.
Kalanusarin (skt): Kien hacChien an.
Kalapah-pratyayanam (skt): Nhan Duyen
Cong Tap HoiA concatenation of causal chains.
The Buddha taught: Because of a concatenation
of causal chains there is birth, there is
disappearance.S noi ket cua cac chuoi nhan
duyen. c Phat day: Do s noi ket cua cac
chuoi nhan duyen ma co s sinh, co s diet.
Kalapinaka (skt): Ca La Ty Na CaAccording
to Eitel in The Dictionary of Chinese-English
Buddhist Terms, Kalapinaka was the city of
Magadha, 20 miles southeast of Kulika, south of
the present city BeharTheo Eitel trong Trung
Anh Phat Hoc T ien, Ca La Ty Na Ca
(Kalapinaka) la thanh pho Ma Kiet a, khoang
20 dam ong nam Kulika, pha nam cua thanh pho
Behar bay gi.
Kalaratri (skt): Hac Da ThanOne of the three
queens of Yama, who controls midnightCon goi
la Am Ha Thien, Hac Am Thien, hay Hac Da
Thien, tieng Phan la Ca La Ca e Mac, mot trong
ba ba hoang hau cua vua Diem Ma, ay la v
Than trong coi the gian na em, luc toi tri.
Kalasas (p): Bnh ng nc.
Kalasivi (skt): Chi cng lng tiep.
Kalasutra (skt): Hac ThangThe black-rope, or
black-bonds hell. The hell of black cords or
chainsHac Thang a Nguc. Ke pham toi b
cang day thng en trc khi hanh hnhSee
Eight great hot hells.
Kalavinka (skt): Ca Lang Tan GiaCa Lan
GiaCa Lan Tan GiaYet La Tan CaCa
Lang Ty GiaCa Ty Gia LaCap Ty Gia La
Yet Ty Gia LaCa Ty GiaCa V LaA kind
of sparrow in Indian, mentioned in the Amitabha
Sutra, described as having a melodious voice,
found in the valley of Himalaya. It is said to sing
in the shell before hatchingMot loai chim se
An o, c e cap trong Kinh A Di a, loai
chim co giong hot thanh thot. Ngi ta noi loai
2368
chim nay co the hot t trong trng, trc khi c
Kalavinka pitcher: Tan Gia BnhAn
illustration in the Surangama Sutra of emptiness
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 diet.
Kalayasa (skt): Cng lng da xa.
Kaleidoscope of wisdom: Wisdom-illusion
Wisdom-conjuringTue ao.
Kali (skt): Ca LiCa LeCat LiCa Lam
PhuCa La PhuStriverIll-born.
1) Striver: au Tranh Ac SanhIll-born.
2) Kaliraja or Kalingaraja (skt)au Tranh
VngAc The Vo ao VngAccording
to the Nirvana Sutra, Kaliraja was a king of
Magadha noted for his violence; it is said that
in a former incarnation he cut off the ears,
nose, and hands of the Buddha, who bore it
all unmovedTheo Kinh Niet Ban, Ca Li
hay vua Ca Lam Phu hay au Tranh Vng
la vua cua x Ma Kiet a, noi tieng ve s
bao ong cua ong ta. Ngi ta noi rang trong
tien kiep, ong a tng cat tai, xeo mui, hay
chat tay chan cua c Phat.
Kalika (skt): Ca La CaA garment of diverse
coloursLoai ao ca le ca co mau lom om (det
bang hoa cat boi).
Kaliraja (skt): Kiet Li VngA former
incarnation of Kaundinya, when as king he cut off
the hands and feet of Ksanti-rsi because his
concubines had strayed to the hermit hut. He was
converted by the hermits indifference, it was
predicted that he would become a disciple of
BuddhaTien kiep cua Kieu Tran Nh, khi con
lam quoc vng ong a cat tay chan cua Ksanti-
rsi v nhng the thiep cua ong a lac vao thien
that cua v nay. Do s t tai cua v an s nay ma
ong a cai oi va ngi ta oan rang ve sau nay
ong se la e t cua Phat Thch Ca.
Kaliyaka (skt): Ca La CaA naga or a black
dragon inhabiting the Yamuna (Jumna), slain by
KrsnaMot loai hac long (rong en).
Kalki Avatara (skt): The Buddha-to-be
Maitreya.

Kalmasapada (skt): Ban Tuc VngThe king
with the marks on his feet, Kalmasapada, said to
be the name of a previous incarnation of the
BuddhaCon goi la Ca Ma Sa Ba a, dch la
Ban Tuc Vng hay Loc Tuc Vng, la v vua co
om di chan, ngi ta noi ngai la tien than cua
c Phat (theo Kinh Hien Ngu, v vua nay tng
theo giao ly cua ta s, muon lay c au cua
1000 v quoc vng khac e c ac ao. Khi a
lay c 999 au, ch con thieu mot au na th
gap Pho Minh Vng. Minh Vng xin gia han
mot ngay e ac ra hoi Bach Thien Vng.
Trong Bach Hoi, Pho Minh nghe c bon bai ke
vo thng lien chng c H khong ang nh, Kalpa of annihilation: Samvarta-siddha kalpa
rieng Ban Tuc Vng th chng Khong tam
muoi. Ban Tuc Vng chnh la tien than cua
ng Quat Ma La (Anguli-malya).
Kalodaka (skt): Ca lu a diThi Thuy.
Kalodayin (skt): Kaludayi (p)Ca-lu-a-di
Thanh van va La han cua Phat Thch Ca.
Kalpa (skt & p): AeonLifeKiepAn
infinitely long time, a period of time between the
creation and recreation of a world or universe.
The length of a day and night of Brahma
(4.320.000.000 years). Kalpa is an immeasurably
long period of time, based on Buddhist
cosmological notion that the world comes into
being, develops, degenerates, and is destroyed.
To pass a heaven cloth over a solid rock 40 li in
size once in a hundred years, when finally the
rock has been thus worn away a kalpa will not yet
have passedMot khoang thi gian rat dai.
Khoang thi gian mot ngay mot em tren coi Tri
Pham Thien (tng ng vi 4 ty 320 trieu nam).
Khoang thi gian t luc vu tru c thanh lap,
en hoai diet roi lai c thanh lap. Lay ao tri (skt)Hoai Kiep.
vo vao mot tang a dai 40 dam, c moi tram nam
lai vo mot lan, c the cho en khi ao tri rach nat,
tieu kiep van cha het.
1) Kiep: 139.600 years.
2) One Small Kalpa: The length of a Day and
Night of Brahma which is equivalent to 1,000
kalpas. A period of time between the creation
and recreation of a world or universeTieu
kiep: Mot tieu kiep tng ng vi 1.000
kiep, mot khoang thi gian t tao lap vu tru
en tai tao lap.
2369
3) Middle-size kalpa = 20 small kalpas: Trung
kiep (bang 20 tieu kiep).
4) Great kalpa= 4 middle kalpas: ai kiep (bang
bon trung kiep).
5) According to the Kosa Sastra, there are four
kalpas or epochs, or periods of time, each
consisting of twenty small kalpas, during
which worlds go through formation, existing,
destruction, and annihilationTheo Cau Xa
Luan, co bon trang thai hay bon kiep, moi
kiep gom 20 tieu kiep qua cac thi ky thanh,
tru, hoai, khongSee Four kalpas.
6) See Kalpa.
(skt)Khong KiepAnnihilation or the
succeeding void, during which nothing exists, or
the final annihilationS huy diet ke tiep bi
khong kiep, trong giai oan nay khong th g co
the ton tai c. ay la giai oan hoan toan hoai
dietSee Four kalpas.
Kalpa-ash: Kiep HoiThe ash after the fire
kalpa of destructionKiep tro, thi ky ch toan
nhng tro, ngay sau s tan pha cua kiep hoa.
Kalpa of the constellations: Tinh Tu KiepA
future kalpa of the constellations in which a
thousand Buddhas will appearKiep v lai trong
o co 1.000 v Phat ra i (v Phat xuat hien nh
tinh tu tren tri nen goi la tinh tu kiep, bat au la
Nht Quang Phat va sau cung la Tu Di Tng
Phat).
Kalpa in decay: Kiep ocThis is one of the
five kysaya periods of turbidity, impurity or
chaosay la mot trong nam trcSee Five
kinds of turbidity.
Kalpa of destruction or decay: Samvarta
1) The periodical gradual destruction of a
universe, one of its four kalpasMot trong t
kiep, khi vu tru hay tam thien ai thien the
gii b huy dietSee Four kalpas.
2) Destruction consists of sixty-four small kalpas
when fire, water and wind destroy everything
except the Fourth DhyanaHoai kiep gom
64 tieu kiep trong o la, nc va gio tan pha
tat ca moi th, ngoai tr T Thien Thien.
Kalpa of existing: Vivarta-siddha (skt)Tru
KiepTru kiep trong o mat tri mat trang moc

len, gii tnh phan biet, anh hung khi day, bon
giai cap c thanh lap, va cuoc song xa hoi tien
hoaExisting or abiding or existence, sun and
moon rise, sexes are differentiated, heroes arise,
four castes are formed, social life evolvesSee
Four kalpas.
Kalpa-flames: Kiep DiemKiep HoaKiep
Tan HoaKiep ThieuThe fire in the kalpa
destruction, one of the three great calamities
Hoa tai trong thi hoai kiep, mot trong ai tam tai
(kiep hoa tai se ot het t mat at cho en coi s
thien).
Kalpa of flood: Kiep ThuyThe flood in the
kalpa of destruction, one of the three great
calamitiesai thuy tai sanh ra vao thi hoai
kiep, mot trong tam ai tai.
Kalpa of form: Thanh KiepSee Four kalpas.
Kalpa of formation: Vivarta-kalpa (skt)
Thanh KiepFormation or completion which
consists of twenty small kalpas during which
worlds and the beings on them are formed
Thanh kiep gom 20 tieu kiep trong luc cac the
gii va chung sanh c thanh lapSee Four
kalpas.
Kalpa Sastra (skt): Kha Thch Ba LuanKiep
LuanWorks which are regarded as auxiliary to
and even in some sense as part of the Veda, their
objects being to secure the proper pronunciation
and correctness of the text and the right
employment of the Mantras of sacrifice as taught
in the BrahmanasKha Thch Ba Luan (giai thch
ten tuoi, nhan duyen cua cac thien tien t xa en
nay). . Mot trong sau bo luan ngoai ao, gom bon
bo Ve a va sau bo luanSee Six vedangas.
Kalpataru (skt): A tree in Indras garden bearing
fruit according to the seasonsKiep ba thu, mot
loai cay tren thien uyen e Thch (vn tren coi
tri e Thch), co trai tuy mua.
Kalpa turbidity: Kiep TrcSee Five kinds
of turbidity.
Kaludaja: Ca Lau a Di.
Kaludayin (skt): Ca Lau a DiCa Lu a
DiCa Lo NaCa LHac u a DiUdayin
or Black Udayin, said to have been schoolmaster
to Sakyamuni when young and one of the early
disciplesV Ty Kheo da en bong; ngi ta noi
ong la thay day hoc cua Phat Thch Ca luc Ngai
2370
con la thai t, ve sau nay ong tr thanh mot trong
nhng e t au tien cua Phat.
Kalunasurin (skt): Kien hacChien an.
Kalu Rinpoche (1905-1989): Reincarnate lama
of the Karma Kagyupa lineage of Tibetan
Buddhism, recognized as an activity emanation
of Jamgon Kongtrul. He was ordained at age
thirteen by the eleventh Situ Rinpoche Karma
Rangjung Gunkyab. Three years later, he began a
three-year, three-month, three-day retreat, and for
the next thirteen years after that engaged in yogic
practice. His fame as a meditator grew, and he
was appointed meditation teacher at Pelpung
Monastery. In 1962 he left Tibet and settled in
Sonada in West Bengal. From 1971 to 1981 he
traveled widely, and established meditation
centers in the U.S.A., Canada, and Europe. He
was the first Tibetan teacher to lead a group of
Western students in the traditional three-year
retreat in France from 1976 to 1980V Lat Ma
tai sanh cua truyen thong Karma Kagyupa trong
Phat giao Tay Tang, c cong nhan la hoa than
cua Jamgon Kongtrul. Ong tho gii vao nam 13
tuoi vi Situ Rinpoche Karma Rangjung Gunkyab
i th 11. Ba nam sau o, ong bat au mot cuoc
nhap that ba nam, ba thang, ba ngay, va trong 13
nam sau cuoc nhap that o ong tu tap du gia.
Danh tieng thien s cua ong ngay cang ln manh,
va ong c bo nham lam thien s tai Tu Vien
Pelpung. Nam 1962 ong ri Tay tang va nh c
tai Sonada, mien tay Bengal. T nam 1971 e
1981 ong du hanh mot cach rong rai va thanh lap
nhieu trung tam thien tren at My va Au Chau.
Ong la v thay Tay tang au tien hng dan mot
nhom thien sinh Tay phng trong truyen thong
ba nam nhap that tai Phap t nam 1976 en nam
1980.
Kalyana-mitra (skt): Kalyana-mitta (p)Nhng
ngi ban c hanhA Sanskrit term for
Virtuous friends, a title awarded to Gelukpa
monks who successfully complete a series of oral
examinations at the culmination (cc iem) of a
program of study that commonly takes fifteen to
twenty years to complete. During this time, they
master a huge range of scholastic material on
monastic discipline, logic, epistemology,
cosmology, etc. This term refers to any people
who help one on the path, specifically, this
 2371

generally refers to ones preceptor, and may to the Buddhist path). Sense-pleasures, desire
include other religious teachers, but it can also for sense-pleasures, desire (sexual) or sensual
refer to anyone who provides useful help and desire, or mental defilement, refers to desire
advice on the path. Because Budhist practice is toward sensually satisfying objects and to the
difficult and fraught (ch ay) with pitfalls, the joy taken in these things. It is seen as one of
choice of spiritual friends is considered to be of the primary obstacles on the spiritual path
crucial importance. In the Pali Canon, the Buddha T Bac Phan ch s ham muon, nhng ac
is reported to have said that the best choice is a biet ch ve s ham muon xac tht. Trong
Buddha, next best is an Arhat, but that anyone nhieu oan van kinh, kama c dung vi
who is knowledgeable and sincerely commited to ham ngha ham muon noi chung.Kama la
Dharma practice may be suitableT Bac Phan khao khat thoa man tnh duc cung nh niem
dung e ch Nhng ngi ban c hanh, mot vui c cam thay trong s khoai lac ay. ay
danh hieu c ban tang cho nhng v s cua la mot trong nhng tr ngai chnh tren bc
trng phai Gelukpa, nhng v a hoan tat mot ng tu tap. Duc vong, nhuc duc, hay tham
loat nhng bai thi van ap vao thi iem cao duc la khao khat thoa man tnh duc cung nh
nhat cua chng trnh hoc, thng phai mat t 15 niem vui c cam thay trong s khoai lac
en 20 nam e hoan thanh. Trong thi gian nay, ay. ay la mot trong nhng tr ngai chnh
ho phai che ng mot loat rat nhieu nhng nguyen tren bc ng tu tap.
tac ky luat trong t vien, ve ly luan, ve nhan thc 2) Goddess of sensuous desireAi than n.
luan, ve vu tru hoc, van van. T nay dung e ch (II) Five types of sensual desireNam loai duc
bat c ai giup ngi khac tren ng tu tap, mot vong:
cach ac biet, dung e ch v giao ao, va cung co 1) Desire toward form: Sac.
the bao gom nhng v thay ton giao khac, nhng 2) Desire toward sound: Thanh.
no cung co the c dung e ch bat c ai cung 3) Desire toward smell: Hng.
cap s giup hay li khuyen hu ch tren ng 4) Desire toward taste: V.
tu tap. Bi v tu tap theo Phat giao that kho khan 5) Desire toward bodily feeling: Xuc.
va day ay nhng ham ho hiem nguy, s la chon Kama-bhavo (p): Becoming in the world of
nhng thien hu tri thc c xem nh cc ky sense-desireDuc huSee Three dharmas
quan trong. trong kinh ien Pali, ngi ta tng (XVII).
thuat c Phat a noi rang s la chon tot nhat la Kamacchanda (p): GreedSensuous lust
mot v Phat, ke o la mot v A La Han, nhng bat Tham am cac duc lac ngu tranTham duc hay
c ai co kien thc va thc tam tu tap Phat phap tham ai duyen theo duc gii (chng ngai au
eu co the thch hpSee Good-knowing tien trong nam chng ngai)Lust for sense
advisor. objects. Sensual thoughts definitely retard mental
Kama (skt): Kamacchanda (p)Duc vong development. They disturb the mind and hinder
Nhuc ducTham ducWishLongingSense- concentration. Sensuality is due to non-restraint of
pleasuresDesire for sense-pleasuresDesire the senses, which when unguarded give rise to
(sexual) or sensual desire Mental defilement. thoughts of lust so that the mind-flux is defiled.
(I) The meanings of KamaNgha cua Therefore, there is an urgent need for the
Kama: practitioner to be on his guard against this
1) A Sanskrit term for desire, but it hindrance which closes the door to deliverance
specifically refers to sexual desire. In many Nhng t duy tham duc nay ro rang lam cham lai
scriptural contexts it is used to encompass s phat trien tinh than. No khuay ong tam va can
desire in general. Kama refers to desire tr s nh tnh. Tham duc phat sanh la do khong
toward sensually satisfying objects and to the che ng cac can, ngha la khi hanh gia khong biet,
joy taken in these things. It is seen as one of khong phong ho cac can cua chnh mnh, e cho
the primary obstacles on the spiritual path nhng t duy tham duc khi len khien cho dong
(considered to be one of the major hindrances tam thc b ue nhiem. Chnh v vay hanh gia rat

can phai tnh giac canh chng tham duc, loai trien
cai che lap mat ca ngo i vao giai thoat nay
See Five hindrances, and Five hindrances to
spiritual progress.
Kama-dhatu (skt & p): Ca Ma a oDuc
giiThe world of volitionThe realm of
passionsRealm of desire or sensual realm
Human worldDesire worldPassion world.
(I) An overview of Kama-dhatu: Tong quan ve
Duc giiThe realm of desire, of sensuous
gratification; this world and the six devalokas;
any world in which the elements of desire
have not ben suppressed. The world of desire.
The region of the wishes. This is the lowest of
the three realms of existence, the other two
being rupa-dhatu and arupa-dhatu. It is also
the realm in which human live, and it
receives its name because desire is the
dominant motivation for its inhabitantsDuc
Gii gom the gii nay va sau coi tri. Bat c
the gii nao ma nhng yeu to tham duc cha
c khac phuc. The gii cua s ham muon.
ay la the gii thap nhat trong ba the gii,
hai the gii kia la sac gii va vo sac gii. No
cung la the gii ma trong o loai ngi ang
song, va no co ten la duc gii v s tham
duc la ong lc lt thang cho tat ca chung
sanh trong coi naySee Triloka.
(II) The meaning of KamadhatuNgha cua
Duc Gii: One of the three realms. Realm of
desire is a realm where there exists all kinds
of desires. This is the realm of (sensuous)
desire of sex and food. It includes the six
heavens, the human world, and then hells. All
beings in this realm possess five aggregates
or panca-skandhaDuc gii la mot trong tam
gii, ni o co ay day nhng th ham muon.
ay la canh gii tham sac duc va thc duc.
Gom sau coi tri, coi ngi va a nguc.
Chung sanh trong coi duc gii nay eu co ngu
uan tao thanh than the vat chat (the gii vat
chat bao trum t luc ao en cac coi tri eu (C) Tiryagyoni (skt): Suc SanhSee Tiryagyoni.
thuoc duc gii nay).
1) Desire for sex: Sac Duc.
2) Desire for food: Thc Duc.
3) Desire for sleep: Thuy Duc.
4) Desire for fame: Danh Duc.
5) Desire for talents: Tai Duc.
2372
6) The element of sense-desireDuc giiSee
Three dharmas (XIII) (A).
** See Three realms.
(III) Categories of Kamadhatu.: Phan loai Duc
GiiThe realm of desire is divided into 20
different regions. Beings in the realm of
desire (so called because the beings in these
states are dominated by desire)Duc gii
c chia thanh 20 khu vc khac nhau. Goi la
chung sanh trong coi duc gii v chung sanh
trong coi nay luon b duc vong che ng:
(A) Devas in the six heavens of desire:
Kamadeva (skt)Ch Thien trong sau coi
tri duc gii.
1) Yamah: Coi Da Ma ThienYama deva; the
third devaloka, interpreted as the place where
the times, or seasons, are always goodDa
Ma Thien la coi tri duc gii th ba, c
giai thch nh la ni luon co thi gian va mua
mang lng hao.
2) Caturmaharajakayika: Coi T Thien Vng
Thien.
i) Dhrtarastra, in the east: Tr Quoc Thien
Vngong Thien Vng.
ii) Virudhaka, in the south: Tang Trng
ThienNam Thien Vng.
iii) Virupaksa, in the west: Quang Muc Thien
VngTay Thien Vng.
iv) Vaisramana (Dhanada), in the north: a Van
Thien VngBac Thien Vng.
** See Four Heavenly (Guardian) Kings.
3) Trayastrimsah: Coi ao Li ThienSee
Trayastrimsas.
4) Tusita: Coi au Suat ThienSee Tushita
Heaven.
5) Nirmanarati: Coi Hoa Lac ThienSee
Nirmanarati heaven.
6) Paranirmitavasavartin: Coi Tha Hoa T Tai
ThienSee Paranirmita-vasavartin.
(B) Beings in the four continents: Nhan gian trong
T ChauSee Four great continents.
(D) Hungry ghosts: Preta-gati (skt)Nga Quy
See Hungry ghosts.
(E) Hell: Naraka (skt): a NgucSee Hell.
Kamakura (jap): Trieu a Thng Liem cua
Nhat (1185-1333).
 2373

Kamala (skt): Red lotusBa au maHong chu giai mot cach tinh tng ve chan ly khai
lien (hoa sen o). yeuSee Madhyamika.
Kamalanka (skt): Ca Ma Lang CaAccording Kamamithyacaradviratih (skt):
to The Dictionary of Chinese-English Buddhist Abrahamacarya-veramani (skt)Kamesu-
Terms, Kamalanka was an ancient country in micchacara (p)Khong Ta DamAbstain from
India, probably part of the present Chittagong, all sexual excess, or refraining from sexual
opposite the mouth of the GangesTheo Eitel misconductAgainst lustNo adulteryNot to
trong Trung Anh Phat Hoc T ien, Kamalanka commit adulteryNot to engage in improper
la mot vng quoc co ben An o, co le la mot sexual misconductNot to have adulteryThe
phan cua Chittagong bay gi, oi dien vi ca third commandment of not to commit adultery for
song Hang. the lay and against all unchastity for the clerics.
Kamalashila (700-750): Lien Hoa GiiAn Not to have unchaste because we dont want to be
Indian Buddhist master, one of the most important a bad person in the society. Not to have unchaste
representatives of the Madhyamika school in the will help us become pure and goodGii th ba
8th century, author of an influential meditation text cho Phat t tai gia la khong ta dam. Khong ta
entitled Stages of Meditative Practice hanh v chung ta khong muon lam ngi xau trong
(Bhavanakrama), which according to Tibetan xa hoi. Khong ta dam giup cho than tam chung ta
tradition was written in response to the quietist thanh bach va lng thien (Gii nay chia lam hai
and antinomian (hai nguyen tac oi nghch nhau) loai, tai gia va xuat gia. Khong ta dam ch danh
teachings of Ho-Shang-Mo-Ho-Yen (Hva-shang cho ngi tai gia tho tr nam gii cam, ngha la v
Ma ha ya natib). Bu Ston reports that the two chong khong chnh thc ci hoi, phi thi, phi x,
met at the Council of Lhasa, during which eu thuoc ta dam. Gii cam nay chang nhng
Kamalasila championed Indian gradualist giup ta tranh c qua bao, ma con ac biet gn
paradigms (kieu mau) of meditation, while Mo- gi va trng dng than tam khong cho chay
Ho-Yen advocted a form of Chan practice. theo tnh duc phi thi phi phap. Ve phan Tang
Kamalasila was declared victorious, but the chung xuat gia, vi y ch cau pham hanh, gii nay
defeated sent some Chinese assassins to Tibet, oi hoi Tang chung oan tuyet vi tat ca moi
and they killed Kamalasila by squeezing his hanh vi dam duc, cho en khi tam ong niem
kidneys. Kamalasila played an extremly important eu la pham gii)See Five precepts.
role and had great influence on the development Kamanispati (p): Man nguyen.
of the Madhyamika school in Tibet. He was one Kamaraga (skt & p): DesireLustTham duc.
of the celebrated disciples of Santaraksita. It may 1) Desire for and love of things of life: Greed
be said in passing that Santaraksita and and desireSee Greed and desire.
Kamalasila represent a syncretism of the 2) Sensous greed: The underlying tendency to
Madhamaka system and Vijnanavada and cannot sensual lustThe inherent tendency to greed
be strictly called Madhyamikas. Kamalasila wrote for sense desireDuc Ai Tuy MienSee
a Learned Commentary on the Comppendium of Seven underlying tendencies, and Seven
Reality (Tattvasamgraha-Panjika)Mot trong defilements.
nhng ai bieu quan trong cua trng phai Trung Kamarupa (skt): Ca Ma Lu BaAccording to
ao vao the ky th tam. Ong a ong vai tro cc Eitel in The Dictionary of Chinese-English
ky quan trong va co anh hng rat ln trong viec Buddhist Terms, Kamarupa, now Kamrup, an
phat trien trng phai nay tren at Tay Tang. Ong ancient kingdom formed by the western portion of
la mot trong nhng e t noi tieng cua Tch Ho. Assam. Until the Tang dynasty, no temples were
Co the noi rang Tch Ho va Lien Hoa Gii tieu ever built there. When King Kamala heard that
bieu cho s dung hp cua hoc thuyet Trung Quan Hsuan-Tsang crossed by the country, he invited
va Duy Thc Luan, va v the khong the goi ho Hsuan-tsang to stop by to preach Buddhas
thuoc phai Trung Quan chan chnh. Lien Hoa Gii teachingTheo Eitel trong trung Anh Phat Hoc
a viet bo Minh Giai Chan Ly Khai Yeu. e T ien, Ca Ma Lu Ba, bay gi la Kamrup, la

mot vng quoc co c thanh lap bi mot phan
at tay bo cua Assam (theo Tay Vc Ky cua
Huyen Trang, th x nay rong tren van dam,
giong ngi nho be, noi tieng khac vi An o,
th phung thien than, khong tin Phat Phap. en
i nha ng van cha thay dng chua th Phat. Kamamithyacaradviratih (skt)Not to engage in
Ngi dan ch len lut niem Phat. en i vua Cau
Ma La, nghe tin Huyen Trang i ngang, ben thnh
ngai en thuyet phap).
Kamasava (p): Attachment to the sensual
worldIntoxicant of worldly desires or sensual
pleasuresDuc lauS tham luyen coi duc (say
me ve duc lac tran the)See Three delusions
(II).
Kamasava (p): Kamasavo (p)Duc lauThe
corruption of desireIntoxicant of worldly
desires or sensual pleasuresSay me ve duc lac
tran theSee Three delusions (II), and Three
dharmas (XVI).
Kamasukhallika-nuyoga (p): Lien tuc luyen ai
duc tran.
Kama-tanha (p): Craving for the world of
sensual desireSensual cravingDuc aiHam
muon duc lacSee Three dharmas (XIV) (B),
and Three kinds of craving (I) (A).
Kamavacara (skt): Duc giiThe world of
desire.
Kamavasa (p): Duc giiThe sense of
pleasures.
Kama-vitakko (skt): The unwholesome
investigation of sensualityDuc tamSee Three
dharmas (VI), and Three kinds of unwholesome
investigation.
Kambala (skt): Phat y hay ao det bang tocA
woollen or hair mantle; a loin cloth.
Kamboja (skt):
1) Cam Bo: Described as a round reddish fruit,
the Buddha having something resembling it
on his neck, one of his characteristic marks
Qua Cam Bo c dien ta la mau o, tron, co
ba ngan ngang. Ni co cua c Phat cung co
hnh tng nay, mot trong 32 tng hao cua
c Phat.
2) Cam Bo Quoc: Kamboja (skt)One of the
sixteen countries in ancient India, noted for
its beautiful womenMot trong 16 vng
2374
quoc thuoc An o thi co, noi tieng vi
nhng ngi an ba ep.
Kamesana (p): Quests for sense-desireDuc
cauSee Three dharmas (XVIII).
Kamesu-micchacara (p):
improper sexual misconductKhong ta dam
Against lustNot to commit adulteryAbstain
from all sexual excess, or refraining from sexual
misconductSee Five precepts.
Kameyama (jap): Thien Hoang Long Sn (Nhat
Ban).
Kamidana (jap): Than Bang (bai v e ten Than
Thien Chieu ai Than Amaterasu-Omikami trong
Than ao Nhat Ban).
Kamisuicchacaro (skt): Ta damSee Sexual
misconduct.
Kammacatukkam (p): Four types of kamma
(karma)See Four types of kamma (karma).
Kamma that is neither black nor bright,
with neither black nor bright result, leading
to the destruction of kamma: Akanham-
asukkam (p)Phi Hac Phi Bach Nghiep, Phi Hac
Phi Bach Bao, a en s tan diet cac nghiep
See Four kinds of kamma.
Kammakkhya (p): Exhaustion of the Kammic
energyNghiep DSee Four causes of death
(The Buddha and His Teachings).
Kammanta (p): ActionSamma Kammanta
(Right Action).
Kammantthana (p): Subject of meditation.
Kamma-phala (p): Hau qua cua hanh ong
The fruit or result of action.
Kammassakata samma-dhitthi (p): Chanh
kien thay ro ch co nghiep mi thc s la gia tai
cua chung ta.
Kammatthana (p): Tham thienSee
Contemplation and Meditation.
Kammatthanacariya (p): Thien SA Zen
MasterA meditation teacher.
1) A master, or teacher, of meditation, or of the
Chan school in general: Mot v Thay day
Thien noi chung.
2) A Zen master who has already attained self-
realization or enlightenment. He was allowed

to teach Zen to his disciples: Mot v Thay a
chng ngo va day thien.
3) A great or renowned Zen master. The title is
usually conferred posthumously, though some
masters have achieved this distinction during
their life time: Bac Thay Thien v ai hay
danh tieng. Danh hieu nay thng c
phong tang sau khi v thay a vien tch, mac
du mot vai bac thay a at c danh hieu (cu hoang Vu a cua Nhat Ban).
nay ngay trong luc con song.
Kamma-vipaka: Nghiep quaMaturing or
ripening of past causes under the Law of Karma
The fruit or results of deeds which have ripened.
Kammu (jap): N hoang Hoan Vu (Nhat Ban).
Kampilla (skt)Kim Ty La a Ca Ty LaKim
Ty La ThanKim Ty La ai Tng.
1) The retinue of 1,000-hand Kuan-Yin: Quyen
thuoc cua Thien Thu Quan Am.
2) An Indian monk: Kim Ty La Ty Kheo: Mot v
s An o.
Kampilya (skt): Name of a solitary placed
named Kampilya in west India, near Navasari. A
copper plate inscription of the Rastrakuta king,
Dantivarman of Gujarat, dated 865, records that,
after bathing in the river Puravi, now Purna river
in the Surat district, at the request of a monk, the
king donated lands for the Kampilya vihara,
where there lived five hundred monks of the
Sangha of Sindhu Desa. Another inscription of the
Rastrakuta king, Dharavarsa, records a similar
grant to the same monastery in 884 A.D. It seems
that the Buddhist community migrated from Sindh,
presumably for fear of the Muslims and founded a
vihara at Kampilya which was already known as a
sacred placeTen cua mot a danh heo lanh
mien tay An o, gan Navasari. Mot ban ch khac
tren phien ong cua vua dong Rastrakuta la
Dantivarman Gujarat, ghi chep rang nam 865,
khi vua xuong tam di song Puravi, nay la song
Purna quan Surat, theo s thnh cau cua mot tu
s, nha vua a cap at cho tu vien Kampilya, ni
co nam tram tu s cua Tang oan Sindhu Desa
ang song. Lai co mot ban khac khac ghi rang
vao nam 884 v vua nay lai cap at cho cung tu
vien nay. Dng nh cac cong ong Phat giao t
vung Sindh, co le v s nhng ngi Hoi giao, a
di chuyen en xay dng tu vien tai Kampilya, ni
von noi tieng la mot thanh a.
2375
Kamupapattiyo (skt): Tam Duc Sanh
According to The Long Discourses of the Buddha,
Sangiti Sutra, there are three kinds of rebirth in
the realm of Sense-DesireTheo Trng Bo,
Kinh Phung Tung, co ba loai duc sanhSee
Three kinds of rebirth in the realm of Sense-
Desire.
Kamyo-Hoo (jap): S Khoan Bnh Phap Hoang
Kan (jap): Vipasyana (skt)Insight
ReflectionQuan.
Kana (p):
1) Monoculous: oc nhanOne-eyed.
2) Broken rice: Gao nat.
Kanabhuj (skt): Kanada (skt)Kiet No Boc
Founder of Vaisesika school of Indian
philosophyNgi sang lap trng phai Triet Ly
An o Vaisasika.
Kanada (skt): Ca na at.
Kanadeva (skt): Ariyadeva (skt)Ca Na e
BaCa Na Giaoc Nhan e BaGia Na e
BaMau Ni (Kanakamuni)A famous disciple
of Nagarjuna and fifteenth patriarch, a native of
South India, of the Vaisya caste; said to have only
one eye, hence Kana his name; known also as
Deva-Bodhisattvae t noi tieng cua ngai
Long Tho va la to th 15, ngi mien Nam An,
dong doi quy toc. Ngi ta noi ong ch co mot
mat nen mang ten Kuna. Ong con co ten la e
Ba Bo TatSee Twenty eight Indian Patriarchs.
Kanaka (skt): Kanika (skt)Ca Ni CaKiet Ni
Ca.
1) A tree or plant, probably a kind of sandal-
woodMot loai cay, co le la cay chien an,
mot loai an hng.
2) Name of several yellow plants: Ten cua mot
vai loai cay mau vang.
3) Thorn apple: Tao gai.
Kanakabharadvaja (s): Ca nac ca bat l oa
xa.
Kanakamuni (skt): Cau Na Ham Mau NiCau
Na HamCau Na Mau NiCa Nac Ca Mau Ni.
1) The second Buddha in the five Buddhas of
the Bhadrakalpa, and the fifth of the seven
ancient Buddhas: Cau Na Ham Mau NiCa
Na Gia Mau NiCat Nac Gia Mau NiV
Phat th hai trong nam v Phat Hien kiep, v

Phat th nam trong bay v Phat qua khSee
Five dhyani Buddhas and Seven ancient
Buddhas.
2) The golden recluse: Kim Tch.
3) The golden rsi: Kim Tien.
4) A Brahman of the Kasyapa family, native of
Sobhanavati: Mot ngi Ba La Mon thuoc gia
nh Ca Diep, c dan trong thanh
Sobhanavati.
5) According to Professor Soothill in The
Dictionary of Chinese-English Buddhist
Terms, this is possibly a sage who preceded
Sakyamuni in India: Theo Giao S Soothill
trong Trung Anh Phat Hoc T ien, ay co le
ay la mot v Thanh An o trc thi Phat c nghe mot nha thuyet phap Phat giao noi ve
Thch Ca.
Kanakavatsa (skt): Ca nac ca phat sa.
Kancana (skt): Can o NaKien Chiet Na
GoldenA shrub of trees, with golden hue,
described as the leguminous order.
Kanchi (skt): Name of a Buddhist place in
Southern India. According to Prof. Bapat in the
Twenty-Five Hundred Years of Buddhism,
Kanchi, with its Rajavihara and its hundred
monasteries, was a famous stronghold of
Buddhism in the South. Five Buddha images have
been discovered near this town. The famous Pali
commentator, Buddhaghosa, has mentioned in his
commentary (the Manorathpurani) that he wrote it
at the request of the Venerable Jotipala who was
staying with him at Kanchipura. Hsuan-Tsang also
mentions a certain Dharmapala from Kanchi as
being a great master at Nalanda. In Korea, an
inscription in verse has been discovered. In a
preface to it written by Li-Se in 1378 A.D., there
is an account of the life and travel of an Indian
monk called Dhyanabhadra. This account tells us
that this monk was the son of a king of Magadha
and a princess from Kanchi and that when he
visited Kanchi he heard a sermon given by a
Buddhist preacher on the Karanda-vuyhasutra.
Clearly, this place was a recognized centre of
Buddhism as late as the 14th century A.D.a
danh Phat giao vung Nam An o. Theo Giao s
Bapat trong Hai Ngan Nam Tram Nam Phat Giao,
Kanchi vi ien Rajavihara va mot tram tu vien
tai ay a tng la mot phao ai cua Phat giao tai
mien Nam An o. Nam tng Phat a c tm
2376
thay gan thanh pho nay. Phat Am (Buddhaghosa),
luan s Pali noi tieng, trong bo luan th cua mnh
(Manorathapurani), co noi rang ong viet cuon
sach nay la theo yeu cau cua Thng Toa
Jotipala cung vi ong tai Kanchipura. Huyen
Trang cung noi en mot ngi ten Dhammapala
Kanchi, von la mot ai luan s cua Nalanda. Tai
Trieu Tien cung a tm thay mot ban ch khac
bang th noi ve ni nay. Trong li ta cua tac
pham nay do Ly T viet nam 1378, co ke ve cuoc
i va chuyen i cua mot tu s An o ten la
Dhyanabhadra. Chuyen ke nay cho chung ta biet
rang tu s ay la con trai cua mot ong vua Ma
Kiet a va mot ba hoang Kanchi, v tu s ay a
bo kinh Karanda-vyuhasutra. Nh vay, mai cho
en the ky th 14, ni nay mi c biet en la
mot trung tam Phat giao.
Kancho (jap):
1) Title of the monk who superintends in a
Buddhist monastery or temple. Among the
Rinzais he is elected, but must be a Zen
masterChc vu cua mot v giam s trong
thien vien hay t vien. Trong Thien Lam Te,
v nay c e c, nhng phai la mot v thay
ve Thien.
2) S Khoan Trieu (916-998)One who built
HenjojiV khai sang chua Bien Chieu
(Nhat Ban).
Kancipura (skt): Kien Ch Bo LaKien Ch
ThanhCapital of Dravida, the modern
Conjevaram, about 48 miles south-west of
MadrasKinh o cua Dravida, bay gi la
Conjevaram, khoang chng 48 dam ve pha tay
nam Madras.
Kancuka (p): A jacketAo choang.
Kandat (skt): Hon Mac aThe capital of
Tamasthiti, perhaps the modern Kunduz, but
according to Eitel in The Dictionary of Chinese-
English Buddhist Terms, Kundoot is about 40
miles north of JshtrakhThu o cua Tamasthiti,
co le la Kunduz, nhng theo Eitel trong Trung
Anh Phat Hoc T ien th Kundoot lai cach
Jshtrakh 40 dam ve pha bac.
Kangen (jap): S Quan Hien (853-925), Phat
giao Nhat Ban.
 2377

Kangobuji (jap): Chua Kim Cang Phong (Nhat nam 843, 853 va 877. Cac ch khac cua nhng
Ban). nam 991, 999 va 1004 con cho biet rang cac tu s
Kan-Haryo (jap): Chien-PalingS Giam Ba Phat giao trong thi gian nay van con tai cac
Lang (Nhat Ban). hang. Mot ban khac ch mi ay bang tieng Nhat
cua mot khach hanh hng Phat t thuoc phai
Kanheri (skt): Name of a Buddhist place in west
Nhat Lien tong (Nichiren sect) tren vach hang so
India. According to Prof. Bapat in the Twenty-
66, khang nh tam quan trong cua cac hang nay
Five Hundred Years of Buddhism, there are more
ngay ca trong thi ai hien nay.
than one hundred caves at Kanheri which was also
a large monastic establishment. From a number of Kan-in (jap): Giam VienOne of the six main
inscriptions found here, dating the second century officers of a big temple in Japanese Buddhism. A
A.D. to modern times, a more or less connected warden monk in a monastery. The warden or
history of the place can be reconstructed. The superintendent of a monastery, especially the one
beginning of the caves can be attributed to the who controls its material affairsS tri s hay v
reign of Gautamiputra Satakarni about 180 A.D. s trong coi moi viec trong t vien. Mot trong sau
Many excavations and sculptures were added v s ng au trong mot t vien (Phat giao Nhat
from time to time. The introduction of the Buddha Ban).
image in the establishment is shown by a fourth Kanishka (first-second century A.D.): Ca N Sac
century inscription recording the dedication of a CaThe third king of the Kusana dynasty of
Buddha image by a certain Buddhaghosa. The Yueh-Chih, i.e. of Tukhara and the Indo-
silahar rulers of Puri, who were feudatories of the Scythians, ruler of Gandhara in northern Punjab,
Rastrakuta sovereign, took a special interest in the who conquered northern India and as far as Batria
Buddhist establishment at Kanheri and made from Kabul, Sindh, North West India, Kashmir,
liberal donation to it as recorded their copper- and part of Madhyadesa. He became a patron of
plate grants dated 765, 775, 799. Inscriptions of Buddhism, the greatest after Asoka and Milinda.
913, 921, and 931 further show that the Buddhist The story of Kanishkas conversion to Buddhism
monks still continued to occupy the caves. A followed the same way as that of Ashoka. It is
modern inscription of a Buddhist pilgrim of the said that Yueh-Chi monarch in his early life had
Nichiren sect engraved on the walls of cave no respect for the Buddhist religion. He did not
number 66 testifies to the continued importance of believe in Karma, and treated Buddhism with
the caves even in modern timesa danh Phat crushing contempt. It was his remorse at the
giao vung tay An o. Theo Giao S Bapat bloodshed during his conquests of Kashgar,
trong Hai Ngan Nam Tram Nam Phat Giao, Yarkand, and Khotan that drew him to the quietist
Kanheri co tren mot tram hang ong, von cung la teachings of Buddhism which he propagated later
khu tu vien ln. Qua mot so ban ch khac tm with such zeal, particularly the Sarvastivada
thay ay co nien ai t the ky th hai cho en school. He also reportedly convened the Council
thi ai ngay nay, ngi ta co the dng lai lch s of Gandhara around 70 or 100 B.C. It was during
ni nay kha ay u. Thi gian bat au xay dng Kanishkas reign and largely through his efforts
cac hang nay co the la vao trieu ai Gautamiputra that Buddhism was successfully introduced into
Satakarmi khoang nam 180. Thnh thoang lai co Central and Eastern Asia. There was ceaseless
them nhng cong trnh ao sau va ieu khac. missionary activity throughout his vast empire
Viec a tng Phat vao khu vc nay c biet which extended from Madhyadesa in India to
en qua mot ban khac ch thuoc the ky th t, ghi Central Asia. According to Keith in The
lai viec mot ngi ten Buddhaghosa cung tang Dictionary of Chinese-English Buddhist Terms
mot tng Phat. Cac vua Sihalar Puri, von la composed by Professor Soothill, his date probably
nhng ch hau cua cua cac vng quoc at the close of the first century. At around 125-165
Rastrakuta, co moi quan tam ac biet oi vi khu A.D., he convoked the fourth synod in Kashmir
tu vien Kanheri nen a cung dng rong rai nh (see Ket Tap Kinh ien III), of 500 leading
c ghi chep trong cac phien ong thuoc nhng monks under the presidency of Vasumitra.
 2378
However, according to Prof. Bapat in Twenty-
Five Hundred Years Of Buddhism, Kanishkas
reign (78-101 A.D.) also marked an important
turning point in the history of Buddhism and
Buddhist literature. It witnessed the rise of
Mahayana Buddhism and the magnificent literary
activity started by Parsva, Asvaghosa, Vasumitra,
and others. It was in this age that Pali gave place
to Sanskrit. In the field of art, the celebrated
Gandhara sculptures developed and figures of the
Buddha and Bodhisattvas began to appear. The
Kings greatest contribution to Buddhism was his
convention of the Fourth Council. According to
Hsuan-Tsang in the Records of Western
Countries, the Council met in Kashmir. The chief
aim of the Council was the compilation of the
doctrines of Buddhism and the writing of
commentaries on them according to the
Sarvastivada school of Buddhism. The Fourth
Council compiled the commentaries known as the
Vibhasa-sastra. On the three Pitakas of the
Buddhist Canon, the Council composed 100,000
stanzas of the Upadesa-sastras explaining the
canonical sutras, 100,000 stanzas of the vinaya-
vibhasa-sastras explaining the Vinaya, and
100,000 stanzas of the Abhidharma. The
Mahvibhasa, which is still preserved in Chinese,
perhaps represents the commentaries prepared by
this Council. When the canon was revised and
settled; this he is said to have had engraved on
brass and placed in a stupa. Besides, king
Kanishka founded many monasteries and stupas.
He founded a city named Kanishkapura which has
been identified with the modern Kanispur in
Kashmir. Kanishka erected a Great Stupa which
was named after him. To the west of the stupa, he
built a large monastery which was known as
Kanishka Mahavihara. Both these structures were
erected at Purusapura, now Peshawar. The Great
Stupa was a magnificent structure, 400 feet high,
the base being in five stages and 150 feet high.
The Chinese pilgrim Fa-Hsien, Sung-Yun, and
Hsuan-Tsang have lavished great praise on the
architectural beauty of this important relic tower.
The Kanishka Mahavihara was an old monastery,
at the time when Hsuan-Tsang visited it in the
seventh century A.D., its upper storeys and many
terraces were connected by passages and although
the buildings were in ruins they could be said to
be of rare art. There were still in the monastery a
few Hinayanist monks.
Kapisa (skt): Ca Tat ThTheo Giao S Soothill
trong Trung Anh Phat Hoc T ien, Ca Tat Th la
ten nc Kanaka co chu vi 4000 dam, thu o cung
cung ten nc, vi chu vi 10 dam. ay la ni an
c kiet ha cua c Phat di trieu vua Ca Nh
Sac Gia (Kaniska)According to Professor
Soothill in The Dictionary of Chinese-English
Buddhist Terms, Kapisa was an ancient kingdom,
south of Hindukush, said to be 4,000 miles around,
with a capital of the same name 10 miles in
circumference; formerly a summer resort of
KaniskaVua th ba cua trieu ai Kusana, nc
Nguyet Chi (toc Nguyet Th, to tien xuat phat t
Trung A), cai tr x Kien a La, pha bac Punjab
bay gi, ong a thong tr mot vung rong ln ma
pha tay giap en ai Ha, vung lanh tho rong ln
t Kabul, Gandhara, Sindh, Tay bac An o,
Kashmir va mot phan cua Madhyadesa ve sau i
vua A Duc. Ong la mot ong vua ay quyen uy
thuoc dong doi Saka hoac Turuska. Ong la v ho
phap ln cua Phat giao, ch sau co vua A Duc va
Di Lan a. Chuyen quy-y theo ao Phat cua Ca
Ni Sac Ca cung dien ra giong het nh chuyen vua
A Duc. Ngi ta noi rang thu thieu thi, quoc
vng Nguyet Chi a khong co s ton trong oi
vi ao Phat. Ong khong tin vao nghiep bao va
oi x vi ao Phat mot cach khinh man. Roi
chnh noi an han trc canh giet choc trong cac
cuoc chinh phuc Kashgar, Yarkand va Khotan a
khien ong tm en vi giao ly cua ao Phat, va
sau o ong a truyen ba mot cach tan tnh. Ong
a hoan tat cong viec cua vua A Duc va giup cho
Phat phap hoang dng thang li khap chau A.
Hoat ong truyen giao khong ngng ngh xuyen
qua e quoc rong ln cua ong ta t Madhyadesa
An o en Trung A. Theo Keith trong Trung Anh
Phat Hoc T ien cua Giao S Soothill, nien ai
cua Ca Ni Sac Ca co le vao khoang cuoi the ky
th nhat. Vao khoang t 125 en 165 sau Tay
Lch, ong a trieu tap hoi ong kiet tap kinh ien
lan th t, vi 500 v Tang di s chu toa cua
The Hu ai s tai vung Kashmir. Nhng theo
Giao S Bapat trong Hai Ngan Nam Tram Nam
Phat Giao, th trieu ai Ca Ni Sac Ca t 78 en
101 sau Tay Lch a anh dau mot khuc quanh

quan trong trong lch s Phat giao va van hoc
Phat giao. Trieu ai nay a chng kien s troi
day cua Phat giao ai Tha va hoat ong van
hoc rc r c khi au t nhng danh Tang nh ReflectionQuan T Tai Bo TatSee
Hiep Ton Gia, Ma Minh, The Hu va cac v khac.
Chnh trong thi ai nay, tieng Pali a phai
nhng cho cho tieng Phan. Trong lanh vc nghe
thuat, trng phai ieu khac Gandhara noi tieng
a phat trien va cac bc tng Phat, tng Bo Tat
a bat au xuat hien. Viec ong gop to ln nhat
ma vua Ca Ni Sac Ca a danh cho Phat giao la
viec trieu tap Ngh Hoi Ket Tap Kinh ien lan
th t tai Kashmir (see Ket Tap Kinh ien IV).
Theo Tay Vc Ky Truyen cua Huyen Trang th
Ngh Hoi a dien ra tai Kashmir. Muc ch cua
ngh hoi la ket tap cac giao ly cua c Phat va
viet luan giai cho giao ly nay theo Nhat Thiet
Hu Bo (Sarvastivada school). Ngh Hoi lan th
t a ket tap c bo Ty Ba Sa Luan. Ve Tam
Tang cua giao ien, ngh hoi a bien tap c 10
van bai tung cua bo luan u Ba e Xa (upadesa-
sastra) giai thch kinh tang, mi van bai tung cua
bo Ty Nai a Ty Ba Sa (Vinaya-vibhasa-sastra)
giai thch Luat Tang, va mi van bai tung cua bo
A Ty at Ma Ty Ba Sa giai thch Luan Tang. Bo
ai Ty Ba Sa (Mahavibhasa) hien con ban Hoa
ng, co le la tieu bieu cho cac bo luan a c
bien soan tai Ngh Hoi nay. Khi kinh ien a
c kiet tap, ong ben cho khac vao ban ong va
lu tr trong thap. Ngoai ra, vua Ca Ni Sac Ca
con cho xay dng nhieu tu vien va bao thap. Ong
a xay dng nen mot thanh pho co ten la
Kanishkapura, c xac nh la thanh pho
Kanispur ngay nay tai Kashmir. Rieng tai
Purusapura, nay la Peshawar, ong a cho xay
dng mot ai ien mang ten ong, pha tay cua
ien nay la ai Tu Vien Ca Ni Sac Ca. ai ien
Ca Ni Sac Ca la mot kien truc uy nghi, cao 120
met, phan ay co nam tang, cao 45 met. Cac v
khach hanh hng t Trung Quoc la Phap Hien,
Tong Van, va Huyen Trang a khong tiec li ca
ngi ve ep kien truc cua ngoi thap quan trong
nay. Con ai Tu Vien Ca Ni Sac Ca la mot tu
vien co, vao the ky th bay khi Huyen Trang en
tham vieng, ngai a ke lai la tren cac tang cua tu
vien co nhieu san thng c noi nhau bi
nhng hanh lang, va mac du cac toa nha a o
nat nhng co the noi ay la cong trnh nghe thuat
2379
hiem co. Trong tu vien ay, van con mot so Ty
Kheo thuoc phai Tieu Tha.
Kanjizai-Bosatsu (jap): Bodhisattva of Free
Avalokitesvara.
Kanjo (jap): Le quan anh.
Kanjo (jap): S Khoan Nh (chua Nhan Hoa
Ninnaji, Nhat Ban).
Kanjoki (jap): Bo San nh Ky (Nhat Ban).
Kanjur (tib): Cam Chau NhOne of the two
divisions of the Tibetan canon, consisting of 160
books (chuan), each book 1,000 leavesMot
trong hai phan bo cua Tang Kinh Tay Tang, gom
160 quyen, moi quyen 1.000 trang.
Kankhati (p): To doubtTo be uncertainNghi
ng.
Kanku (jap): S Khoan Khong (884-972), Phat
giao Nhat Ban.
Kanlu Wang: Cam Lo Vng Nh LaiSee
Seven Tathagatas.
Kanna Zen (jap): Name of a book of collection
of koans in Japan in the twelfth century. The
number of recognized or accepted koans in Japan
is now about seven hunderdTen cua mot bo su
tap cong an tai Nhat Ban vao the ky th 12. Hien
nay so cong an c cong nhan Nhat khoang
chng 700.
Kanro (jap): Amrta (skt)NectarSweet
dewA spirituous liquorCam lo.
Kansu (jap): Giam TSee Kan-in.
Kanthaka (skt): Kien a CaNga Can trac
Name of the horse on which Prince Siddhartha
rode away from his fathers palaceTen nga
kien trac ma Thai t Tat at a a ci ra khoi
kinh thanh e xuat gia (ngi ta noi con nga nay
la hoa than cua e Thch).
Kanthaka-asvaraja (skt): Kim eSee
Kanthaka.
Kanto (jap): Vung Quan ong (Nhat Ban).
Kantoku (jap): Being able to controlQuan ac.
Kanyakubja (skt): Thanh Khuc NName of a
river in an ancient city in the north-western
provinces of India, situated on the bank of Kali
Nadi, a branch of the Ganga, in the modern
district of Farrukhabad. According to the Buddhist
legends, Kanyakubja (Kanauj) is said where the

Buddha descended from Indras Heavens. The
ruins of the ancient city are said to occupy a site
larger than that of London. According to Fa-Hsien
in the records of the Buddhist Kingdoms, both
Mahayana and Hinayana existed here, however,
Hinayana still retained the majorityTen cua
mot thanh pho co nam ve nhng tnh pha Tay
Bac An o, toa lac tren b song Kali Nadi, mot
nhanh cua song Hang, bay gi la Farrukhabad.
Theo truyen thuyet Phat giao, chnh tai thanh
Khuc N nc Tang Gia Thi, ni Phat giang tran
t cung tri ao Li. Phe tch cua thanh pho nay
ln hn thanh pho Luan on. Theo ngai Phap
Hien trong Tay Vc Ky, ca ai tha lan Tieu
tha eu ton tai tai ay, tuy nhien, Tieu tha van
chiem a soSee Eight great spiritual or sacred
stupas.
Kanyakubja stupa: Kanyakubja (Kanauj),
where the Buddha descended from Indras
Heavens. This is one of the eight Great Spiritual
or Sacred Stupas of BuddhismThap tai thanh
Khuc N nc Tang Gia Thi, ni Phat giang tran
t cung tri ao Li. ay la mot trong tam ngoi
thap thieng ln cua Phat giaoSee Eight great
spiritual or sacred stupas.
Kanya-ratna (skt): Bao NPrecious maidens,
one of the seven treasures of the Cakravartin
Ngi con gai quy, mot trong that bao cua T
Thien Vng.
Kanzeon-Bosatsu (jap): Quan The Am Bo
TatSee Kuan-Yin.
Kao Feng Yuan Miao Zen Master: Cao
Phong Nguyen DieuZen Master Kao-Feng-
Yuan-Miao (1238-1295), also called Kao-Feng
Miao-TsuKao-Feng-Yuan-Miao, a Chinese Zen
Master in the thirteenth century. According to Zen
master D.T. Suzuki in the Essays in Buddhism,
Book II, Thien s Cao Phong Nguyen Dieu, con
goi la Cao Phong Dieu To. Thien S Trung Hoa,
theo Thien S D.T. Suzuki trong Thien Luan, Tap
II:
* Kao-Feng was one of the great masters in the
end of the the Sung dynasty. When his first let
him attend to the Chao-Chous Wu, he
exerted himself hard on the problem. One day
his master, Hsueh-Yen, suddenly asked him:
Who is it that carries for you this lifeless
corpse of yours? The poor fellow did not
2380
know what to make of the question, for the
master was merciless and it was usually
folowed by a hard knocking down. Later, in
the midst of his sleep one night, he recalled
the fact that once when he was under another
master he was told to find out the ultimate
significance of the statement All things
return to one, and this kept him up the rest of
that night and through the several days and
nights that succeeded. While in this state of
an extreme mental tension he found himself
one day looking at Fa-Yens verse on his
portrait, which partly read:
One hundred years, thirty-six thousand
morns.
This same old fellow moved on forever.
Cao Phong Dieu To la mot ai s cuoi i
nha Tong. Khi s phu ngai lan au trao cho
ngai cong an ch Vo cua Trieu Chau e
tham quan, ngai chuyen het kh lc bnh sanh
vao e an. Ngay kia, bat than s phu hoi: Ai
mang cho ong cai than vo tri giac ay? Ngai
khng, khong biet sao ma tha thot, ma thay
ngai th khac nghiet, thng la hoi au th
anh o. Sau o, luc na em khi ngai ang
ngu, s sc nh trc kia thay cu co giao cho
s tm ra dieu ngha cau noi Muon vat tr ve
mot. The la suot em ay va may em sau,
ngai khong sao ngoi yen hay chp mat c,
trong tam than cang thang cc o ay. Ngay
kia s bat cht thay mnh ang oc bai th
cua Ngu To Phap Dien viet tren chan dung
cua To, trong o co cau:
Tram nam, ba van sau ngan ngay
Lao han ay luon luon c ong.
The la nhng thac mac cua s ve cau hoi
Ai mang cho ong cai than vo tri giac
ay?
* This at once made him dissolve his eternal
doubt as to Who carying around this lifeless
body of yours? He was baptized and became
an altogether new man. He leaves us in his
Saying Records: On olden days when I was
at Shuang-Ching, and before one month was
over after my return to the Meditation Hall
there, one night while deep in sleep, I
sudenly found myself fixing my attention on
the question All things return to the One, but
 2381

where does this One return? My attention chieu co en e an chuyen nhat en noi quen
was so rigidly fixed on this that I neglected mat ngu ngh an uong, khong con phan biet
sleeping, forgot to eat, and did not distinguish phng hng ngay em g het. Khi trai khan
east from west, nor morning from night. ban, hay sap chen da, hay i tieu tien, dau
While spreading the napkin, producing the ong hay tnh, dau noi hay im, toan the cuoc
bowls, or attending to my natural wants, song cua toi nh goi tron trong nghi niem
whether I moved or rested, whether I talked Cai mot tr ve g? khong xen lon may may
or kept silent, my whole existence was niem nao khac; va lai dau muon, toi van
wrapped up with the question Where does khong the ngh g lech ngoai trung tam iem
this one return? No other thoughts ever ay, dau ch ngh thoang qua thoi. Tng
disturbed my consciousness; even if I wanted chng nh toi b ong cng hoac chon chan
to stir up the least bit of thought irrelevant to tai cho; dau toi co vung vay may no van
the central one, I could not do so. It was like khong buong tha; dau gia am ong, gia
being screwed up or glued; however, much I Tang chung, toi van cam thay nh hoan toan
tried to shakemyself off, it refused to move. ch co mot mnh toi t sang en toi, t toi en
Though I was in the midst of a crowd or sang, tinh khiet lam sao, thanh tnh lam sao,
congregation, I felt as if I were all by myself. t tng cua toi trang nghiem, lt tren muon
From morning till evening, from evening till vat. Mot niem thanh khiet lam sao, khong
morning, so transparent, so tranquil, so gn may bui! Mot niem bao trum muon thu!
majestically above all things were my The gii ben ngoai vang lang lam sao, toi
feelings! Absolutely pure and not a particle of khong con biet co ai khac na. Nh mot ke
dust! My one thought covered eternity; so ngoc, nh mot ten ngu dai, trai qua sau ngay
calm was the outside world, so oblivious of sau em nh vay, ke toi vao chanh ien vi
the existence of other people I was. Like an ch Tang khac, va khi ang oc kinh, mat toi
idiot, like an imbecile, six days and nights cht at tren cau th cua Ngu To Phap Dien.
thus elapsed when I entered the Shrine with The la ot nhien toi thc tnh cn me, va y
the rest, reciting the Sutras, and happened to ngha cau hoi Ai mang cho ong cai than vo
raise my head and looked at the verse by Fa- tri giac ay vut sang trong toi, cau hoi ma
Yen. This made me all of a sudden awake thay toi trao cho toi ngay trc. Toi cam nh
from the spell, and the meaning of Who ca khong gian vo bien nay v tan tng manh
carries this lifeless corpse of yours? burst va ai a sup au mat. Toi quen toi, toi quen
upon me, the question once given by my old the gian; o nh mot tam gng phan chieu
master. I felt as if this boundless space itself mot tam gng, toi th tham quan vai cong
were broken into pieces, and the great earth an khac, sao ma cong an nao cung sang r
were altogether levelled away. I forgot en vay! T nay toi khong con nghi hoac
myself, I forgot the world, it was like one dieu dung cua tr Bat Nha na.
mirror reflecting another. I tried several * Zen master Kao-Feng-Yuan-Miao talked
koans in my mind and found them so about the koans as follows: The koan I
transparently clear! I was no more deceived ordinarily give to my pupils is All things
as to wonderful working of Prajna return to One; where does the One return? I
(transcendental wisdom)Phut choc c make them search after this. To search after it
giai tr ngay. Ngai c an chng va tr means to awaken a great inquiring spirit for
thanh mot ngi hoan toan mi. Trong bo the ultimate meaning of the koan. The
Cao Phong Ng Luc, s co viet: Trc kia, multitudiness of things is reducible to the
khi con Trng Khanh, trc khi vao Thien One, but where does the One finally return? I
ng mot thang, em kia trong giac ngu say say to them: Make this inquiry with all the
toi bat cht thay toi e het tam tr vao cau strength that lies in your personality, giving
hoi Muon vat tr ve mot, mot tr ve g? Toi yourself no time to relax in this effort. In
 2382

whatever physical position you are, and in ti, ben b va khong h. Roi cac ngi se
whatever business you are employed, never thay mnh nh mot ke bnh ngat, chang con
pass your time idly. Where does the One muon an uong g na. Lai nh mot thang kh,
finally return? Try to get a definite answer to khong hieu cai g ra cai g het. Khi cong phu
this query. Do not give yourself up to a state en ay, gi la luc tam hoa cua cac ngi
of doing nothing; do not exercise your bng n. That vay, chung ta khong e khi
fantastic imagination, but try to bring about a cong an hien tien, ma phai at no vao trong
state of identification by pressing your spirit tam bang tat ca sc manh cua nghi tnh. Mot
of inquiry forward, steadily and khi cong an c chi tr bi mot tinh than nh
uninterruptedly. You will be then like a the, th theo Thien S ai Hue, no giong nh
person who is critically ill, having no appetite mot ngon la chay ln ot chay tat ca nhng
for what you eat or drink. Again you will be con sau hy luan ang xam ti. Va cung chnh
like an idiot, with no knowledge of what is v vay ma tat ca cac Thien s eu ong y
what. When your searching spirit comes to rang Trong s tham Thien, ieu trong yeu
this stage, the time has come for your mental nhat la gi vng nghi tnh; nghi tnh cang
flower to burst out. In fact, we cant just manh, ngo cang ln. Qua thc chang bao gi
hold up a koan before the mind, we must co ngo neu khong co nghi.
make it occupy the very center of attention by Kapila (skt): Ca Ty LaKiep Ty LaSa Ty Ca
the sheer strength of an inquiring spirit. When La.
a koan is cultivated with such a spirit, 1) Brown: Hoang xchMau vang o hay nau.
according to Zen master Ta-Hui, it is like a 2) Author of the Sankhya philosophy: Tac gia
great consuming fire which burns up every cua bo Tang Kh Luan (noi ve ngha cua 25
insect of idle speculation that approaches it. e).
Therefore, it is almost a common sense 3) Kiep Ty La Thien: Deva or demon, called
saying among Zen masters to declare that , Kapila, or Kumbhira, or KuberaTen cua
In the mastery of Zen the most important mot loai ch thien hay mot loai quySee
thing is to keep up a spirit of inquiry; the Two devas and the three rsi.
stronger the spirit the greater will be the 4) Ca Ty La Ve: See Kapilavastu.
enlightenment that follows; there is, indeed, 5) Ca Ty LaName of a leader of the heretic
no enlightenment when there is no spirit of sectHoang Xch Sac Tien Nhan, ten cua
inquiry: Cao Phong la ngi chu trng tu tap giao chu ngoai ao phai So luanThe sage
cong an nh vay: Cong an toi thng at Kapila, or Sankhya Kapila, founder of the
cho cac mon nhan la van phap qui Nhat, classical Samkhya philosophy and the school
Nhat qui ha x? Toi khuyen ho hay tham of that name. It is an attempt to place all
cu cau nay. Tham cu cau ay tc la anh concepts in twenty-five categories, with
thc mot moi nghi tnh ln oi vi y ngha Purusa at the head and the others in ordered
cu canh cua cong an. Van phap thien sai progress. It also teaches the eternity and
van biet c qui ve Mot, nhng roi Mot tr multiplicity of souls. Vasubandhu wrote in
ve au? Toi bao ho, hay em het sc manh criticism of the systemSo Luan Ngoai ao
bnh sinh ma eo moi moi nghi tnh nay, ng S, v Thanh Kiep Ty La, ngi sang lap ra
luc nao xao lang. Du i, ng, nam, ngoi, hay So Luan (Tang Kh Luan) va trng phai So
lam cac cong viec, ng e thi gi luong Luan. Bo luan co at van phap trong 25 e.
troi qua. Roi ra cai Mot tr ve au? Hay co Thien Than Bo Tat a viet Chan Thc Luan
ma i tm mot cau tra li chnh xac cho cau e pha lai bo Tang Kh Luan nay.
hoi nay. ng buong troi mnh trong cai vo Kapila-sastra: Phat LuanThe Sastra of the
s; ng luyen tap tng tng phieu du, ma non-Buddhist KapilaBo luan cua Hoang Phat
hay co thc hien cho c cai trang thai toan ngoai ao (ngoai ao toc vang).
nhat vien man bang cach ay nghi tnh lt
 2383

Kapilavaddho (1906-1971): British Buddhist for the site of ancient Kapilavastu. In 1974, Indian
who worked as a photographer during World War government claimed that Piprahwa in district Basti
II and began studying meditation with Zen master of Uttar Pradesh is the real location of the
U Thittila after the war. He traveled to Thailand legendary Kapilavastu, following the discovery of
in 1954, where he received the bhikkhu important Buddhist relics, seals and inscriptions
ordination, and after returning to London founded from the ruins of stupa and monastery there.
the English Sangha Trust. In 1957 he gave back During the excavations at Piprahwa in 1897-1898,
his vows, changed his name to Richard Randall, W.C. Peppe and P.C. Mukherji discovered in the
and married. In 1967 he again received ordination main stupa at a depth of about eighteen feet
and became the director of Wat Dhammapadipa. below the summit, a huge stone coffer. In addition
He gave back his vows again in 1971 and to other valuable objects, the coffer contained five
marriedPhat t ngi Anh, mot nhiep anh gia caskets, four of soapstone and one of crystal. The
trong thi e nh the chien va bat au hoc thien lid of a smaller soapstone casket contained an
vi Thien s U Thittila sau chien tranh. Nam inscription which was read as : Sukiti-bhatinam
1954 ong du hanh sang Thai Lan, tai ay ong tho Sabhaganakinan sa-puta-dalanam iyam salila-
gii Ty Kheo, va sau khi tr ve Luan on ong nidhane Budhasa bhagavate Sakiyanam. The
sang lap Quy Tang Gia Anh quoc. Nam 1957 ong inscription has been translated into English as
xa gii, oi ten la Richard Randall, va lap gia follows: This relic shrine of divine Buddha is the
nh. Nam 1967 ong lai lan na tho gioi va tr donation of the Sakya Sukiti-brothers associated
thanh giam oc Tu Vien Wat Dhammapadipa. with their sisters, sons and wives. In 1971, Indian
Nam 1971 ong lai xa gii va lap gia nh. archeologists started fresh excavations at
Kapilavastu (skt): Kapilavatthu (p)Ca Ty La Piprahwa and discovered the lid of a pot, carrying
VeKiep Ty La Phat Thot oKapilavastu was inscriptional evidence. According to K.M.
one time the capital of Sakya Kingdom where Srivastava, an Indian archeologist, the sealings
dwelt King Suddhodana and his wife Maya, and the lid of the pot had established beyond
located in the foothills of the Himalayas. doubt that Piprahwa is the ancient site of
However, it was destroyed during Sakyamunis Kapilavastu, the capital of the Sakyas, and the
life, according to legend; about 100 miles due scene of Buddhas early life. However,
north of Benares, northwest of present Gorakhpur. excavations in Tilaura Kot discovered more
The capital of the country where Sakyamuni was evidence than that of Piprahwa in India. They also
born at Lumbini Park on the outskirts of the city of found the old foundation of ancient Kapilavastu
Kapilavastu. Kapilavastu is the home town of Rampart. Nowadays, most scholars believe that
Siddhartha Gautama, where spent his childhood Tilaura Kot, about 30 kilometers West of
and youth until his decision to pursue awakening. Lumbini, in Nepal was the site of old Kapilavastu
The Indian archeologists identified it with the and Piprahwa, about 15 kilometers, South of
present-day village of Tilaurakota in the Therai Lumbini, in India was the site of new Kapilavastu
region of modern Nepal. However, according to established after the destruction of the old one by
Fa-Hsien in the Records of the Buddhist VidudabhaThanh Ca ty la ve, kinh o cua dong
Kingdoms: The country of Kapilavastu is empty toc Thch Ca, ni tr v cua Vua Tnh Phan va
and deserted, scarcely populated and its roads are Hoang Hau Ma da, kinh thanh nay toa lac di
unsafe to travel for fear of white elephants and chan nui Hy Ma Lap Sn. Tuy nhien, at nc
lions. One cannot travel without taken proper nay b tieu diet ngay khi c Phat con tai the.
precaution. The identification of the legendary Theo truyen thuyet th x nay khoang 100 dam ve
Kapilavastu, where the Buddha spent 29 years of pha Bac cua thanh Ba La Nai, tay bac cua
his early life before leaving his palace in quest of Gorakhpur bay gi. Thanh Ca Ty La Ve la kinh
enlightenment, has been a matter of controversy o cua vng quoc ni ma c Phat Thch Ca
for over hundred years. Tilaura Kot in Nepal and Mau Ni a c ha sanh trong vn Lam Ty Ni,
Piprahwa in India have been the main claimants thuoc ngoai thanh Ca Ty La Ve. Ca Ty La Ve la

thanh pho ni c Phat a trai qua thi nien thieu
cho en khi Ngai quyet nh xuat gia cau giai
thoat. Ngay nay Ca Ty La Ve c cac nha khao
co An o xac nhan thuoc lang Tilaurakota trong
a hat x Therai, thuoc x Nepal. Tuy nhien,
theo ngai Phap Hien trong Tay Vc Ky: X nay
trong khong hoang tan, rat t c dan. ng sa
khong an toan v co nhieu voi trang va s t.
ngi ta khong the du hanh neu khong e phong
can than. S xac nh ve kinh thanh Ca Ty La
Ve, ni ma c phat a trai qua 29 nam au i thirteenth Patriarch and he himself is said to have
cua Ngai trc khi Ngai xuat gia tm ao van con
la mot van e ang c tranh luan hang tram
nam nay. Tilaura Kot ben Nepal va Piprahwa ben
An o eu la nhng ni ma hai ben Nepal va An
o van cho rang o chnh la thanh Ca Ty La Ve
co xa. Vao nam 1974, sau khi tm thay nhng di
tch quan trong cua Phat giao cung nh nhng bia
ky t nhng phe thap va tnh xa tai ay, chnh
phu An o cho rang chnh Piprahwa nam trong
quan hat Basti, thuoc bang Uttar Pradesh mi thc
la v tr cua kinh thanh Ca Ty La Ve. Trong cac
cuoc ao xi tai Piprahwa vao nhng nam 1897-
1898, W.C. Peppe va P.C. Mukherji kham pha ra
mot ngoi thap chnh di o sau, thap cao khoang
6 met (18 bo Anh), co mot cai phong nho bang
a. Ben canh o co them nhng di vat co gia tr,
trong cai phong nho nay co nam chiec hom, bon
cai bang loai a mem va mot cai bang thuy tinh.
Nap cua chiec hom bang a nho co cha bia ky
oc c nh sau: Sukiti-bhatinam
Sabhaganakinan sa-puta-dalanam iyam salila-
nidhane Buddhasa bhagavate Sakiyanam. c
phien dch: Thap th xa li cua c Thanh Phat
c anh ch em cung vi cac con trai va v cua
Sakya Sukiti dang cung. Vao nam 1971, cac nha
khao co An o a ao xi lai khu vc Piprahwa
va a kham pha mot chiec nap noi, co mang
chng tch bia ky. Theo K.M. Srivastava, mot nha
khao co ngi An, nhng dau an bia ky cua chiec
nap noi thiet lap chng tch khong nghi ng g
c la Piprahwa ch thc la v tr cua kinh thanh
Ca Ty La Ve co xa, kinh o cua dong toc Thch
Ca, ni ma c Phat a trai qua thi nien thieu.
Tuy nhien, nhng ao xi Tilaura Kot lai kham
pha ra nhieu chng tch hn Piprahwa ben An
o. Ngi ta cung tm thay nen tang cua kinh
thanh Ca Ty La Ve co tai ay. Ngay nay, hau het
2384
cac hoc gia eu tin rang Tilaura Kot, chng 30
cay so ve pha Tay cua vng Lam Ty Ni ben
pha Nepal mi ch thc la kinh thanh Ca Ty La
Ve co va Piprahwa, khoang 15 cay so, ve pha
Nam cua Lam Ty Ni ben pha An o la v tr cua
thanh Ca Ty La Ve mi, c xay dng sau khi
kinh thanh cu b vua Ty Lu Ly tan pha.
Kapimala (skt): Ca Ty Ma LaA monk of
Magadha (Patna), around the second century
A.D., converted by Asvaghosa. He was the
converted NagarjunaMot v Tang Ma Kiet a
bay gi la Patna, vao khoang the ky th hai sau
Tay Lch. Trc ngai theo ngoai ao, sau c
ngai Ma Minh khuat phuc nen xin lam e t Phat.
Ngai la To th 13 An o. Ngi ta noi ngai
chnh la ngi a khuat phuc va truyen phap cho
ngai Long ThoSee Twenty eight Indian
Patriarchs.
Kapinjala (skt): Ca Ca Ba Ca Tan o LaCa
tan xa laMot loai chim trA patridge or
pheasant.
Kapinjalaraja (skt): Ca Lang Tan Gia Vng
A previous incarnation of Sakyamuni as a
pheasantTien than cua c Phat la mot con
chim tr.
Kapittha (skt): Kiep T ThaKiep Ty Tha.
1) According to Eitel in The Dictionary of
Chinese-English Buddhist Terms, this is a
Brahman of Vrji who ill-treated the Budhists
of his time, was reborn as a fish, and was
finally converted by Sakyamuni: Theo Eitel
trong Trung Anh Phat Hoc T ien, ay la
mot v Ba La Mon oi x te vi Phat t, sau
o tai sanh lam mot loai ca, va cuoi cung
c c Thch Ca chuyen hoa.
2) Name of an ancient kingdom of Central India,
on the Iksumati river, near Mathura.
According to Buddhist legends, the Buddha
descended here from Trayastrimsa heaven.
According to Hsuan-Tsang in the Records of
the Western Lands, there were 4 monasteries
with more than 1,000 monks of the Sammitiya
school. Within the wall of one monastery
there were triple stairs made of precious
stones, symbolizing the descent of the
Tathagata from the Trayastrimsa heaven.
There was also an Asoka stone in the area
 2385

Tang Kh Thi, ten cua mot vng quoc co prevented from catching game because of
trong vung Trung An, nam ben song Iksumati, Buddhas teaching. When the hunter learned of
gan x Ma Thau La. Theo truyen thuyet Phat Buddhas power, he repented and asked the
giao, c Phat t cung tri ao Li giang Buddha to allow him to join the order. He later
tran tai khu vc nay. Theo ngai Huyen Trang attained enlightenmentMot t vien noi tieng
trong Tay Vc Ky, co 4 t vien vi tren 1.000 trong vung Kashmir, pha nam x Ma Kiet a,
Tang s thuoc trng phai Chnh Lng Bo trung An o. Chua Ca Bo c Ca (thi nha
tru tr tai ay. Ben trong bc tng cua mot ng goi la chua chim Bo Cau). Chua c
t vien co bac tam cap lam bang th a qu, mang ten nay la v trong mot thi xa xa, c
tng trng cho s giang tran cua c Nh Phat tng thuyet phap cho ai chung trong mot
Lai t cung tri ao Li. Trong x nay cung khu rng. Khi c Phat ang thuyet phap, co
con mot tru a cua vua A Duc. ngi th san giang bay bat chim trong khu rng,
Kapleau, Philip (1912 - ): American Zen master nhng suot ngay chang c con nao. Anh ta ben
who founded the Zen Center in Rochester, New ti cho Phat, noi to rang: Hom nay Nh Lai
York in 1966, and who is the author of the thuyet phap ay, lam toi khong bay c con
influential book The Three Pillars of Zen. From chim nao, v con toi en chet oi mat. Phat bao
1953 to 1966 he trained at various Zen centers in anh ta hay ot la len roi Ngai se ban cho thc
Japan. His main teachers were Harada Roshi, pham. Khi ay c Phat lien th hien lam than
Yasutani Roshi, and Nakagawa Soen Roshi. In chim bo cau roi lao mnh vao la e lam thc
1956 he experienced awakening (kensho), and in pham cho ngi th san va v con anh ta. Lan sau
1966 was certified by Yasutani Roshi as a teacher. anh lai en cho c Phat ang thuyet phap, ng
He subsequently began teaching Zen in the nghe Phat giang va thay hoi han, t o phat tam
U.S.A. He founded a number of Zen centers in xuat gia tu hanh giac ngo.
North America, and Europe, and regularly visits Kapotana (skt): Kebudhana (skt)Kiep Bo
them to lead meditation retreatsThien s ngi amAn ancient kingdom, the modern Kebud,
My sang lap ra Trung Tam Thien tai Rochester, north of SamarkandVng quoc co, bay gi la
New York vao nam 1906, ong la tac gia cua cuon Kebud, ve pha Bac cua Samarkand.
sach rat co anh hng ve Thien Ba Tru Thien. Kapphina (skt): Kiep Tan NaKiep Th Na
T nam 1953 en nam 1966 ong theo hoc thien Kiep Ty NaKiep Ty NoA disciple of
vi nhieu trung tam khac nhau Nhat Ban. Sakyamuni, whose monastic name was
Nhng v thay chnh cua ong la Harada, Yasutani, Mahakappina. He was very good at astronomy
va Nakagawa Soen. Vao nam 1956 ong chng and constellations. He is to be reborn as
nghiem giac ngo va nam 1966 c chng nhan Samantaprabhasa BuddhaMot e t cua Phat
bi thien s Yasutani c lam thay day thien. Thch Ca, ten trong Tang oan la ai Kiep Tan
Sau o ong bat au day thien tai My. Ong sang Na. Ngai rat gioi ve tinh tu, sau nay se thanh Phat
lap mot so trung tam Thien tai vung Bac My va danh hieu Pho Minh Nh Lai.
Au Chau, ac biet la ong thng xuyen tham Karaka (skt): Ca La CaOne who does, or
vieng va hng dan thien sinh tai cac thien that. causesAn agentTac Nhan.
Kapotaka (skt): Ca Bo c CaChim bo cau Karakhojo (skt): Cao XngThe ancient town
A dovePigeon. of Kao-Chang, 30 miles east of Turfan in
Kapotaka-samgharama (skt): Ca Bo c Ca Turkestan, formerly an important Buddhist centre,
Gia LamCap VienA famous monastery said whence came scriptures and monks to China. The
to be in Kashmir, south of Magadha, central India. Turks in Karakhojo were first heard of in the
The monastery was of the Sarvastivadah school, seventh century in the Orkhon district where they
so called because the Buddha in a previous remained until 840 A.D. when they were
incarnation is said to have changed himself into a defeated and driven out by the Kirghiz; one group
pigeon and to have thrown himself into the fire in went to Kansu, where they remained until about
order to provide food for a hunter who was 1020 A.D.; another group founded a kingdom in
 2386

the Turfan country which survived until Mongol 1) A bird which flies in flocks and has a pleasant
times. They had an alphabet which was copied note: Mot loai chim bay thanh oan va co
from the Soghdian. Chingis Khan adopted it for giong hot hay.
writing Mongolian. In 1294 A.D. the whole 2) A squirrel which awakened Bimbisara to
Buddhist canon was translated into UighurTen warn him against a snake: Mot loai soc a
mot vng quoc co Tay Vc co co thanh Cao anh thc vua Bnh Sa Vng e bao cho
Xng, khoang 30 dam ve pha ong cua Turfan ngai biet ve mot con ran.
thuoc Turkestan, xa kia la mot trung tam Phat 3) The Karanda-Venuvana, a garden belonging
giao quan trong, t ni o nhieu v cao Tang a to an elder called Karanda, used by
mang kinh ien en Trung quoc e hoang hoa. Nirgrantha sect, then presented by King
Vao trc the ky th bay ngi ta a nghe noi tai Bimbisara to Sakyamuni: Ca Lan a-Truc
ay co dan toc Turks sinh song trong khu vc Lam Tnh Xa, thuoc mot v trng gia ten Ca
Orkhon en khoang nam 840 sau Tay Lch, ho b Lan a, trc o nhom Ni Kien T c ngu,
ngi Kirghiz anh uoi nen chia lam hai nhom; ve sau vua Bnh Sa Vng hien cho Phat
mot nhom i en Kansu va sinh ton en khoang Thch Ca Mau Ni (ay la Tang Vien sm
nam 1020; con nhom kia ton tai en thi ky e nhat An o).
quoc Mong Co. Ho co mau t lay t mau t Karavinka (skt): Ca Lang Tan GiaCa lan
Soghdian ma ve sau nay Thanh Cat T Han a eBird with miraculous songLoai chim vi
cho dung nh ch viet chnh thc cua ngi Mong tieng hot ky dieuSee Kalavinka.
Co. Vao nam 1294 th toan bo giao ien Phat giao Karle (skt): Name of a Buddhist place in west
a c phien dch ra ch Uighur (theo s lieu India. The caitya hall at Karle is of the same
Trung Hoa, Han Th va Tan Cu ng Th, th general pattern as that at Bhaja. However, it is
ay la at cu cua Hieu Uy Mau Ky i Hau Han one of the most magnificent monuments in India.
va Tien Bo Xa S i Han, nay la vung phu can In fact, it is described, in one of the ancient
Tho Lo Phon, va Cap Thch Hoa Trac, ong bac inscriptions found at the place, as the most
sa mac Go Bi, thuoc tnh Tan Cng. Thi xa excellent rock mansion in Jambudvipa. It was
Phat giao rat thnh hanh ay. Nhng kinh ien excavated by Bhutapala, a merchant of
bang ch Phan va ch Han eu c x dung. Vaijayanti. Fortunately, it is also among the best
Thi Bac Lng xuat hien nhng thay Phap preserved. It has a row of fifteen monolithic
Thnh, Phap Chung; thi Bac Nguy xuat hien cac pillars on each side with kalasa bases and bell-
thay am Loc va Uy c dch Kinh Hien Ngu; shaped capital surmounted by kneeling elephants,
thi ong Tan nhng thay Tr Nghiem, Tr Gian and horses with men and women riders. Its two-
sang Tay Truc, tren ng sang Tay Truc co ghe storeyed fafacade as an enormous sun-window.
qua vung nay tm lng thc i ng. Ve sau The caitya hall dates from the close of the first
ngai Huyen Trang cung dng lai ay mot thang, century B.C.a danh Phat giao vung tay An
c vua Cuc Van Thai rat knh trong). o. Sanh ng Thanh ien Karle co kieu dang
Karana-hetu (skt): giong nh sanh ng Bhaja. Tuy nhien, ay la
1) Active cause: Nang Tac NhanSee Active mot en ai nguy nga trang le nhat An o.
cause and Six chief causes in the Theory of Thc vay, trong mot ban ch khac co tm thay tai
Causal Relation. ay, th ien nay c mo ta la mot lau ai trong
2) The supreme conditionTang Thng hang a tuyet hao nhat Diem Phu e. Hang nay
Duyenieu kien toi caoThe cause, do Bhutapala, mot thng nhan Vaijayanti, cho
condition, or organ of advance to a higher ao. May man la ien nay nam trong so ien con
stage, e.g. the eye is able to produce sight c duy tr tot nhat. ien co mot hang tru a
Cac khi tha phap mang lai cho sc manh nguyen khoi moi ben, au tru hnh vuong, ben
ln, th du nh nhan can co the nay sanh ra tren co nhng hnh voi, nga quy goi va ngi
nhan thc. ci nam n. Mat tien hai tang co mot ca hng
Karanda (skt): Karandaka (skt)Ca Lan a. nang that ln. Sanh ng Thanh ien nay co
 2387
nien ai vao khoang the ky th nhat trc Tay Another portion of the traces remains in the
Lch.
Karma (skt) Kamma (p): NghiepAction
Deed.
(I) General definitions on karmanh ngha
tong quat ve nghiep:
1) Karma is a Sanskrit term which means
deed. It is produced by all the deeds we do.
Any deed is invariably accompanied by a
result. All that we are at the present moment
is the result of the karma that we have
produced in the past. For example, the fact
you are now reading this book is the result of
the causes and conditions that have occurred
due to the accumulation of various past
deeds. The phenomenon that the results of
deeds leaves behind as a residue, as it were,
is called recompense. Karma is complex
and serious. Our deeds, however trifling,
leave traces physically, mentally, and
environmentally. The traces left in our minds
include memory, knowledge, habit,
intelligence, and character. They are
produced by the accumulation of our
experiences and deeds over a long period of
time. The traces that our deeds leave on our
body are seen, for example, when heavy
eating or drinking leads to sickness. They are
also seen where a proper amount of exercise
trains our body and builds up our constitution.
These physical traces are also clearly visible
that anyone can perceive them. Our mental
attitudes also leave traces on our body. Most
obvious are those on our faces. There is
something mean or shady in the face of a
person who is low-minded, however,
handsome he may be. A man who is usually
angry has a grim look. A person who is
tender-hearted, knowledgeable, and endowed
with virtue and influence seem somehow
happy-looking, clear-headed, and dignified,
even if his features themselves are not
particularly striking. It is also generally
known that a persons work causes changes in
his looks. Part of the traces of our deeds that
are left on our minds remains on the surface
of our minds; this includes memory,
knowledge, habit, intelligence and character.
subconscious, in the hidden depths of our
minds. Moreover, all the influences of the
outer world by which we have been
unconsciously affected, which include the
experiences that we have had before our
birth, indeed, since the beginning of mankind,
are sunk in the subconscious mind. Karma
includes all this. Though it was simply
defined as deeds, in reality karma implies the
accumulation of all our experiences and
deeds since the birth of mankind, and since
even before that time.
2) All good and evil actions taken while living.
Action and appropriate result of action.
Karma is not limited by time or spaceAn
individual is coming into physical life with a
karma (character and environment resulting
from his action in the past). Briefly, karma
means deed. It is produced by all deeds we
do. Any deed is invariably accompanied by a
result. All that we are at the present moment
is the result of the karma that we have
produced in the past. Karma is complex and
serious. Our deeds, however triffling, leave
traces physically, mentally, and
environmentally. The traces left in our minds
include memory, knowledge, habit,
intelligence, and character. They are
produced by the accumulation of our
experiences and deeds over a long period of
time. The traces that our deeds leave on our
body can be seen easily, but only part of
traces in our minds remain on the surface of
our mind, the rest of them are hidden depths
of our minds, or sunk in the subconscious
mind. This is the complexity and seriousness
of the KarmaNhng hanh ong thien ac tao
nen trong luc con song. Nghiep khong b gii
han bi khong gian va thi gian. Mot ca nhan
en vi coi i bang ket qua nhng nghiep
i trc. Noi mot cach van tat, nghiep la
hanh vi. Tat ca moi hanh vi chung ta lam
eu tao thanh nghiep. Bat c hanh vi nao bao
gi cung co mot ket qua theo sau. Tat ca
nhng g cua chung ta vao luc nay eu la ket
qua cua nghiep ma chung ta a tao ra trong
qua kh. Nghiep phc tap va nghiem trong.
 2388

Cac hanh vi cua chung ta, du nho the may, nhng trng hp khac hau qua hien en mot
cung e lai dau vet ve vat chat, tam ly va thi gian sau. Vai nghiep qua ch hien hien
hoan canh. Nhng dau vet e lai trong ta bao kiep lai sanh ma thoi.
gom ky c, tri thc, thoi quen, tr tue va tnh (II) The theory of karma in BuddhismThuyet
chat. Nhng dau ve nay c tao nen bi s nghiep bao trong ao Phat: According to
chat cha kinh nghiem va hanh vi trong suot Buddhism, man is the creator of his own life
mot thi gian dai. Nhng dau vet ma cac and his own destiny. All the good and bad that
hanh vi cua chung ta e lai tren than the cua comes our way in life is the result of our own
chung ta th con thay c, ch ch co mot actions reacting upon us. Our joys and
phan nhng dau vet trong tam con nam tren sorrows are the effects of which our actions,
be mat cua tam, con a phan con lai eu both in the distant and the immediate past, are
c giau kn trong tam hay chm sau trong the causes. And what we do in the present
tiem thc. ay chnh la s phc tap va will determine what we become in the future.
nghiem trong cua nghiep. Since man is the creator of his own life, to
3) Karma means Action, good or bad, enjoy a happy and peaceful life he must be a
including attachments, aversions, defilements, good creator, that is, he must create good
anger, jealousy, etc. Karma is created karma. Good karma comes ultimately from a
(formed) by that beings conceptions good mind, from a pure and calm mind. The
(samskara). This potential directs one law of karma binds together the past, present,
behavior and steers the motives for all and future lives of an individual through the
present and future deeds. In Buddhism, karma course of his transmigration. To understand
arises from three factors: body, speech and how such a connection is possible between
mind. Buddhist ethical theory is primarily the experiences and actions of an individual
with volitional actions, that is, those actions in successive lives, we must take a brief look
that result from deliberate choice for such at the Buddhist analysis of consciousness.
actions set in motion a series of events that According to the Buddhist philosophy of
inevitably produce concordant results. These consciousness, the Vijnanavada school, there
results may be either pleasant or unpleasant, are eight kinds of consciousness. The first
depending on the original votion. In some five are the eye, ear, nose, tongue and body
cases the results of actions are experienced consciousnesses. These make possible the
immediately, and in others they are only awareness of the five kinds of external sense
manifested at a later time. Some karmic data through the five sense-organs. The sixth
results do not accrue (don lai) until a future consciousness is the intellectual
lifeT Bac Phan ch hanh ong, tot hay consciousness, the faculty of judgment which
xau, bao gom luyen ai, thu nghch, ue trc, discerns, compares, and distinguishes the
san han, ganh ghet, etc. Nghiep c thanh sense-data and ideas. The seventh
lap t nhng quan niem cua mot chung sanh. consciousness, called the manas, is the ego-
Chnh tiem nang ay hng dan moi ng x va consciousness, the inward awareness of
lai hanh vi cung nh t tng cho i nay va oneself as an ego and the clinging to
nhng i trc. Theo Phat giao, nghiep khi discrimination between oneself and others.
len t ba yeu to: than, khau va y. Quan tam Even when the first six kinds of consciousness
hang au cua giao thuyet ao c Phat giao are not functioning, for example, in deep
la nhng hanh ong do s an o suy ngh la sleep, the seventh consciousness is still
chon v nhng hanh ong nh vay tat a present, and if threatened, this consciousness,
en nhng hau qua tng ng khong tranh through the impulse of self-protection, will
khoi. Hau qua co the la vui hay khong vui, cause us to awaken. The eighth consciousness
tuy theo hanh ong nguyen thuy. Trong vai is called Alaya-vijnana, the storehouse-
trng hp ket qua i lien theo hanh ong, va consciousness. Because this consciousness is
 2389
so deep, it is very difficult to understand. The
alaya-vijnana is a repository which stores all
the impressions of our deeds and experiences.
Everything we see, hear, smell, taste, touch,
and do deposits, so to speak, a seed is a
nucleus of karmic energy. Since the alaya
hoards all the seeds of our past actions, it is
the architect of our destiny. Our life and
character reflect the seeds in our store-
consciousness. If we deposit bad seeds, i.e.,
perform more evil actions, we will become
bad persons. Since Buddhism places ultimate
responsibility for our life in our own hands, if
we want our hands to mold our life in a better
way, we must launch our minds in a better
direction, for it is the mind which controls the
hands which mold our life. However,
sometimes we know someone who is
virtuous, gentle, kind, loving and wise, and
yet his life is filled with troubles from
morning to night. Why is this? What happens
to our theory that good acts lead to happiness
and bad acts to suffering? To understand this,
we must realize that the fruits of karma do not
necessarily mature in the same lifetime in
which the karma is originally accumulated.
Karma may bring about its consequences in
the next life or in succeeding lives. If a
person was good in a previous life, he may
enjoy happiness and prosperity in this life
even though his conduct now is bad. And a
person who is very virtuous now may still
meet a lot of trouble because of bad karma
from a past life. It is like planting different
kinds of seeds; some will come to flower very
fast, others will take a long time, maybe
years. The law of cause and effect does not
come about at different times, in different
forms and at different locations. While some
of our experiences are due to karma in the
present life, others may be due to karma from
previous lives. In the present life, we receive
the results of our actions done in past lives as
well as in the present. And what we reap in
the future will be the result of what we do in
the present. The doctrine of karma is not
merely a doctrine of cause and effect, but of
action and reaction. The doctrine holds that
every action willfully performed by an agent,
be it of thought, word, or deed, tends to react
upon that agent. The law of karma is a natural
law, and its operation cannot be suspended by
any power of a deity. Our action brings about
their natural results. Recognizing this,
Buddhists do not pray to a god for mercy but
rather regulate their actions to bring them into
harmony with the universal law. If they do
evil, they try to discover their mistakes and
rectify their ways; and if they do good, they
try to maintain and develop that good.
Buddhists should not worry about the past, but
rather be concerned about what we are doing
in the present. Instead of running around
seeking salvation, we should try to sow good
seeds in the present and leave the results to
the law of karma. The theory of karma in
Buddhism makes man and no one else the
architect of his own destiny. From moment to
moment we are producing and creating our
own destiny through our thought, our speech
and our deeds. Thus the ancient said: Sow a
thought and reap an act; sow an act and reap
a habit; sow a habit and reap a character; sow
a character and reap a destiny.Theo ao
Phat, con ngi la ke sang tao cua cuoc i
va van mang cua chnh mnh. Moi viec tot va
xau ma chung ta gap phai tren i eu la hau
qua cua nhng hanh ong cua chnh chung ta
phan tac dung tr lai chnh chung ta. Nhng
ieu vui buon cua chung ta cung la ket qua
cua nhng hanh ong cua chnh mnh, trong
qua kh xa cung nh gan, la nguyen nhan.
Va ieu chung ta lam trong hien tai se an
nh ieu ma chung ta se tr nen trong tng
lai. Cung v con ngi la ke sang tao cuoc i
mnh, nen muon hng mot i song hanh
phuc va an bnh, ngi ay phai la mot ke
sang tao tot, ngha la phai tao nghiep tot.
Nghiep tot cuoi cung phai en t mot cai tam
tot, mot cai tam an tnh. Luat nghiep bao lien
ket cac i trong qua kh, hien tai va tng
lai cua mot ca nhan xuyen qua tien trnh luan
hoi cua ngi ay. e co the hieu c tai sao
co c s lien ket gia nhng kinh nghiem
va hanh ong cua mot ca nhan trong cac cuoc
i noi tiep, chung ta can nhn lt qua ve s

phan tch cua ao Phat ve thc. Theo triet
hoc Phat giao ve thc, trng phai Duy
Thc Hoc, co tam thc. Co nam thc ve giac
quan: nhan, nh, ty, thiet, va than thc. Nhng
thc nay gay nen s xuat hien cua nam tran
t nam can. Thc th sau la y thc, vi kha
nang phan oan nh phan tch, so sanh va
phan biet cac tran va quan niem. Thc th
bay goi la mat na thc, tc la nga thc, t
biet mnh von la nga rieng biet gia mnh va
nhng ngi khac. Ngay ca nhng luc ma sau
thc au khong hoat ong, ty du nh luc ang
ngu say, th thc th bay van ang hien dien,
va neu b e doa, th thc nay, v s thuc ay
t bao ve, se anh thc chung ta day. Thc
th tam c goi la a lai da thc, hay tang
thc. V thc nay rat sau kn, nen rat kho cho
chung ta hieu c no. A lai da la mot cai
kho cha tat ca nhng dau tch hanh ong va
kinh nghiem cua chung ta. Tat ca nhng g
chung ta thay, nghe, ngi, nem, s mo, hoac
lam eu c gi nh nhng chung t vao cai
kho tang thc nay. Chung t la nhan cua
nang lc nghiep bao. V a lai da thau gop tat
ca nhng chung t cua hanh ong chung ta a
lam, no chnh la ke xay dng van mang cua
chung ta. Cuoc i va ca tanh cua chung ta
phan anh nhng chung t trong kho tang
thc cua mnh. Neu chung ta gi vao o
nhng chung t xau, ngha la nhan cua nhng
viec ac, chung ta se tr thanh ke xau. Do bi
ao Phat at trach nhiem toi thng ve cuoc
i cua chung ta trong tay chung ta, nen
neu chung ta muon nhao nan cho cuoc i
mnh tot ep hn chung ta phai hng tam tr
cua mnh ve mot hng tot ep hn, v chnh
tam tr ieu khien ban tay nhao nan cuoc i
cua chung ta. Tuy nhien, co luc chung ta thay
mot ngi rat ao c, t te, hien hau, de
thng va khon ngoan, the ma cuoc i ngi
ay lai ay nhng tr ngai t sang en toi. Tai
sao lai nh vay? Con cai ly thuyet ve hanh
ong tot em lai hanh phuc va hanh ong xau
em lai kho au th sao? Muon hieu ieu
nay, chung ta phai nhan thc rang nghiep qua
khong nhat thiet phai tro ra trong cung hien
i ma nghiep nhan c tao. Co khi nghiep
em lai hau qua ch trong i sau hoac nhng
2390
i ke tiep. Neu mot ngi tng hanh x tot
trong i trc, ngi ay co the c hng
hanh phuc va sung tuc trong i nay mac du
s hanh x cua ngi ay bay gi co xau xa i
chang na. Va co ngi bay gi rat c hanh
nhng co the van gap phai nhieu tr ngai v
nghiep xau t i trc o. Cung giong nh
gieo nhieu th hat khac nhau, co loai tro
bong rat sm, co loai lau hn, co khi ca nam.
Luat nhan qua khong sai chay, nhng ket qua
en tng luc co khac nhau, di hnh thc
khac nhau, va ni chon khac nhau. Tuy co
mot so kinh nghiem cua chung ta la do
nghiep tao ra trong i nay, so khac lai do
nghiep tao ra t nhng i trc. i nay,
chung ta chu hau qua nhng hanh ong
chung ta a lam t nhng i trc cung nh
ngay trong i nay. Va nhng g chung ta gat
trong tng lai la ket qua viec chung ta ang
lam ngay hom nay. Giao ly ve nghiep khong
ch la giao ly ve nhan qua, ma la hanh ong
va phan hanh ong. Giao ly nay tin rang bat
c mot hanh ong nao co y thc hien, t mot
tac nhan, du la y ngh, li noi hay viec lam,
eu co phan ong tr lai tren chnh tac nhan
ay. Luat nghiep bao la mot luat t nhien, va
khong mot quyen lc than linh nao co the
lam ngng lai s thi hanh no c. Hanh
ong cua chung ta a en nhng ket qua tat
nhien. Nhan ra ieu nay, ngi Phat t khong
can cau khan mot ong than nao tha th, ma
ung ra ieu chnh hanh ong cua ho hau a
chung en cho hai hoa vi luat chung cua vu
tru. Neu ho lam ac, ho co tm ra loi lam roi
chnh on lai hanh vi; con neu ho lam lanh,
ho co duy tr va phat trien hanh lanh ay.
Ngi Phat t khong nen qua lo au ve qua
kh, ma ngc lai nen lo cho viec lam trong
hien tai. Thay v chay ngc chay xuoi tm s
cu roi, chung ta nen co gang gieo chung t
tot trong hien i, roi i cho ket qua en tuy
theo luat nghiep bao. Thuyet nghiep bao
trong ao Phat cho con ngi ch khong ai
khac, con ngi la ke tao dng nen van mang
cua chnh mnh. Tng gi tng phut, chung ta
lam va dng nen van menh cua chnh chung
ta qua y ngh, li noi va viec lam. Chnh v
the ma co c co da: Gieo y ngh, tai hanh
 2391

ong; gieo hanh ong, tao tnh hanh; gieo the thoat khoi nghiep va nhap vao trang thai
tnh hanh, tao ca tanh; gieo ca tanh, tao van tam thc cua s giai thoat hoan toan (hay
mang. thoat khoi the gii ao tng) nh vao tr tue
(III) Main characteristics of karmaNhng ac cua chnh ngi ay? ieu nay ro rang ch
iem chnh cua Nghiep: There are four khong co g e nghi ng. Neu nh vay th
principal characteristics of karmaCo bon chung ta lam sao e c nh vay? (see
ac iem cua nghiep. Thien nh and Meditation). Tat ca nhng g
1) The karma that we have now is very deep- ma ngi ta a kinh nghiem, suy ngh va cam
rooted and complex, and includes the former nhan trong qua kh van ton tai trong chieu
karma that human beings have accumulated sau cua tiem thc. Cac nha tam ly hoc cong
since their beginning. We also possess the nhan rang tiem thc khong ch gay mot anh
former karma that we have produced hng ln vao tnh chat va chc nang tam ly
ourselves in previous existences and to some cua con ngi, ma con tao ra nhieu roi loan
extent the former karma that our ancestors khac nhau. V no thng ben ngoai tam cua
have produced (for those who were born in chung ta nen chung ta khong the kiem soat
the same family, from generation to tiem thc ch bang cach t duy va thien nh
generation, or in the same country, would suong c.
bear the same kinds of karma to some 2) Karma is definiteNghiep xac nh: When
extent). And of course we possess the we plant a black-pepper seed, black-pepper
present karma that we have produced plant grows and we will reap black-pepper,
ourselves in this life. Is it possible for an not oranges. Similarly, when we act
ordinary person to become free from these positively, happiness follows, not suffering.
karmas and enter the mental state of perfect When we act destructively, misery comes, not
freedom, escape from the world of illusion, happinessKhi chung ta gieo hat tieu th cay
by means of his own wisdom? This is clearly tieu se moc len va chung ta se co nhng hat
out of the question. What then, if anything, tieu, ch khong phai la nhng trai cam.
can we do about it? All that one has Tng t, khi chung ta hanh ong thien lanh
experienced, thought and felt in the past th hanh phuc phat sanh ch khong phai kho
remains in the depths of ones subconscious au. Khi chung ta hanh ong bao ac th kho
mind. Psychologists recognize that the au en ch khong phai la hanh phuc.
subconscious mind not only exerts a great 3) Karma is expandableNghiep m rong: Just
influence on mans character and his mental as small seed can grow into a huge tree with
functions but even causes various disorders. much fruit, small actions can bring large
because it is normally beyond our reach, we result. Therefore, we should try to avoid even
cannot control the subconscious mind by mere small negative actions and to create small
reflection and meditationNghiep ma chung negative onesMot cai hat mam nhoco the
ta ang co co can goc rat sau day va phc tap phat trien thanh mot cay to nhieu qua, cung y
vo cung. No bao gom nghiep cu ma con nh vay mot hanh ong nho co the gay ra
ngi a tch tap t luc khi thuy. Chung ta nhng ket qua qua to ln. V vay, chung ta
cung s hu nghiep cu ma chnh chung ta a nen co gang tranh nhng hanh ong en toi
tao ra trong cac i trc va mot mc o du nho, va co gang lam nhng hanh ong
nao o, chung ta mang nghiep ma to tien trong sang du nho.
chung ta a tao (vi nhng ai cung sanh ra 4) Without a cause, there wont be any result
trong mot dong ho hay cung mot quoc gia Khong co nhan se khong co qua: If the cause
eu co nhng cong nghiep mot mc o nao isnt created, the result does not occur. If no
o). Va d nhien chung ta mang hien seed is planted, nothing grows. The person
nghiep do chnh chung ta tao ra trong i who hasnt created the cause to be killed,
nay. Phai chang mot ngi bnh thng co won;t be even if he or she is in a car crash.
 2392

According to the Buddha, man makes his own they may not bring their results
destiny. He should not blame anyone for his immediatelyNeu chung ta hanh ong thien
troubles since he alone is responsible for his lanh (tch cc) th ket qua hanh phuc sm
own life, for either better or worse. Your muon g cung xuat hien. Khi chung ta hanh
difficulties and troubles are actually self- ong en toi (tieu cc), nhng dau an xau
caused. They arise from actions rooted in khong bao gi mat i mac du chung khong
greed, hatred and delusion. In fact, suffering a en ket qua tc th.
is the price you pay for craving for existence 6) Karma is action. Karma is clinging. Body,
and sensual pleasures. The price which comes speech, and mind all make karma when we
as physical pain and mental agony is a heavy cling. We create habits that can make us
one to pay. It is like paying monthly payment suffer in the future. This is the fruit of our
for the brand new Chevrolet Corvette you attachment, of our past defilement.
own. The payment is the physical pain and Remember, not only body but also speech and
mental agony you undergo, while the mental action can make conditions for future
Corvette is your physical body through which results. If we did some act of kindness in the
you experience the worldly pleasures of the past and remember it today, we will be
senses. You have to pay the price for the happy, and this happy state of mind is the
enjoyment: nothing is really free of charge result of past karma. In other words, all things
unfortunatelyNeu khong tao nhan th conditioned by cause, both long-term and
khong bao gi co qua. Neu khong gieo hat th moment-to-momentNghiep la tac ong, la
khong co cay. Mot ngi a khong gay tao s dnh mac. Than the chung ta, li noi, va
nhan e co qua b giet th ngi ay se khong tam chung ta eu tao ra nghiep khi chung ta
chet ngay trong tai nan xe hi. c Phat da: dnh mac. Chung ta tao thoi quen. Nhng thoi
ban la ke tao nen so phan cua chnh ban. Ban quen nay se khien chung ta au kho trong
khong nen ch trch bat c ai trc nhng kho tng lai. o la ket qua cua s dnh mac cua
khan cua mnh, khi ma ch co mnh chu trach chung ta, ong thi cung la ket qua cua
nhiem ve cuoc i cua mnh, tot hn hay te nhng phien nao trong qua kh. Moi tham ai
hn, eu do mnh ma ra ca. Nhng kho khan eu dan en nghiep. Hay nh rang khong
va kho nao cua ban thc ra la do chnh ban phai ch do than the ma ca ngon ng va tam
gay ra. Chung phat sinh do cac hanh ong bat hon cung tao ieu kien cho nhng g se xay
nguon t tham, san, si. Thc vay, s kho au ra trong tng lai. Trong qua kh neu chung
la cai gia ban phai tra cho long tham am ta lam ieu g tot ep, bay gi ch can nh lai
cuoc song hien hu va nhng thu vui nhuc thoi chung ta cung se thay sung sng, hanh
duc. Cai gia qua ac ma ban phai tra la s dien. Trang thai sung sng hanh dien hom
kho au the xac va lo au ve tinh than. Tng nay la ket qua cua nhng g chung ta a lam
t nh ban tra tien hang thang cho chiec xe trong qua kh. Noi cach khac, nhng g chung
Chevrolet Corvette mi tinh e c s hu ta nhan hom nay la ket qua cua nghiep trong
no. Tien tra hang thang la s au kho ve than qua kh. Tat ca moi s eu c ieu kien
va tam ma ban phai chu ng, trong khi o hoa bi nguyen nhan, dau o la nguyen nhan
cai xe mi tinh kia c xem nh la c the a co t lau hay trong khoanh khac hien tai.
nh o ma ban thu hng cac thu vui the 7) Some people say I am not responsible for
gian. Ban phai tra gia cho s thu hng khoai what I am because everything, including my
lac: khong co thu vui nao ma khong phai tra brain, nature, and physical constitution,
mot cai gia ac, that la khong mai man. partake of the nature of my parents. Its no
5) Karma doesnt get lostNghiep khong bao doubt that our parents and ancestors must be
gi mat: If we act positively, the happy result responsible for some of the nature of their
will eventually occur. When we do negative descendants, but the majority of other
actions, the imprints arent lost even though characteristics is the responsibility of the
 2393

descendants themselves because beings nghiep ma chung ta a tao ra trong nhng i

coming into existence with their own karma qua kh. Hn na, cai nga ang hien hu
that they have produced in their past lives. sau thi th au cua mot ngi la ket qua cua
Moreover, the self that exists after ones nghiep ma chnh ngi ay a tao ra trong i
childhood is the effect of the karma that one nay. V the ma trach nhiem cua cac bac cha
has produced oneself in this world. So the me rat gii han. Y niem ve nghiep day chung
responsibility of ones parents is very limited. ta mot cach ro rang rang mot ngi gat lay
The idea of karma teaches us clearly that one nhng qua ma mnh a gieo. Gia du hien tai
will reap the fruits of what he has sown. chung ta khong hanh phuc, chung ta co the
Supposed that we are unhappy at present; we mat bnh tnh va to ra bc boi neu chung ta
are apt to lose our temper and express gan s bat hanh cua chung ta cho ngi khac.
discontent if we attribute our unhappiness to Nhng neu chung ta xem noi bat hanh trong
others. But if we consider our present hien tai cua chung ta la ket qua cua cac hanh
unhappiness to be the effect of our own deeds vi cua chnh chung ta trong qua kh th chung
in the past, we can accept it and take ta co the chap nhan no va nhan trach nhiem
responsibility for it. Besides such acceptance, ve mnh. Ngoai s chap nhan ay, hy vong
hope for the future wells up strongly in our tng lai se tran ngap trong tim chung ta:
hearts: The more good karma I accumulate, Toi cang tch tu nhieu thien nghiep chng
the happier I will become and the better nao th trong tng lai toi se cang co nhieu
recompense I will receive. All right, I will qua bao tot chng ay. c roi, toi se tch tu
accumulate much more good karma in the nhieu hn na nhng thien nghiep trong
future. We should not limit this idea only to tng lai. Chung ta khong nen ch gii han y
the problems of human life in this world. We niem nay trong cac van e cua kiep song con
can also feel hope concerning the traces of ngi trong the gii nay. Chung ta cung co
our lives after death. For those who do not the cam thay hy vong ve nhng dau vet cuoc
know the teachings of the Buddha, nothing is i chung ta sau khi chet. oi vi nhng
so terrible as death. Everyone fears it. But if ngi khong biet Phat phap, khong co g kinh
we truly realize the meaning of karma-result, khung bang cai chet. Moi ngi eu s no.
we can keep our composure in the face of Nhng neu chung ta that s hieu biet y ngha
death because we can have hope for our next cua nghiep qua th chung ta co the gi bnh
life. When we do not think only of ourselves tnh khi oi dien vi cai chet v chung ta co
but realize that the karma produced by our the co hy vong cuoc i sau. Khi chung ta
own deeds exerts an influence upon our khong ch ngh en mnh, ma nhan ra rang
descendants, we will naturally come to feel nghiep do nhng hanh vi cua chnh mnh tao
responsible for our deeds. We will also ra se gay mot anh hng en con chau chung
realize that we, as parents, must maintain a ta th t nhien chung ta se nhan thay co trach
good attitude in our daily lives in order to nhiem ve hanh vi cua chnh mnh. Chung ta
have a favorable influence or recompense cung se nhan ra rang chung ta la cac bac cha
upon our children. We will feel strongly that me, phai gi mot thai o tot trong i song
we must always speak to our children hang ngay e co mot anh hng hay qua bao
correctly and bring them up properly and with thuan li cho con chau chung ta. Chung ta se
affectionCo ngi cho rang Toi khong cam thay ro rang rang chung ta phai noi nang
chu trach nhiem cho nhng g toi ang la, v ung an vi con cai va nuoi nang cac em
moi s gom tr oc, ban tanh va the chat cua mot cach thch ang trong tnh yeu thng.
toi eu mang ban chat cua cha me toi. Qua (IV) Categories of karmaPhan loai Nghiep:
that ong ba cha me co mot phan trach nhiem, (A) There are two kinds of karmaCo hai loai
nhng phan ln nhng ac tnh khac la trach nghiepSee Two kinds of karma.
nhiem cua chung ta, en t ket qua cua

(B) Ba nghiepThere are three conditions,
inheritances, or three kinds of karmaSee
Three karmas.
(C) Kammacatukkam (p)Four types of karma
See Four kinds of kamma.
(D) According to the Sangiti Sutta in the Long
Discourses of the Buddha, there are four
kinds of kammaTheo Kinh Phung Tung
trong Trng Bo Kinh, co bon loai nghiep
See Four kinds of kamma.
(E) Kammacatukkam (p)Four types of kamma
(karma)According to the Abhidharma,
there are four types of kamma (karma)
Theo A Ty at Ma Luan (Vi Dieu Phap), co
bon loai nghiepSee Four kinds of kamma.
(F) Can be previous or present karma. However,
Most Venerable Thch Thanh T, a famous
Zen Master in recent Vietnamese Buddhist
history confirmed that: Cultivation means
transformation of karma. Therefore, no
matter what kind of karma, from previous or
present, can be transformedCo the nghiep
i trc hay i nay. Tuy nhien, Hoa thng reaps the fruit thereof: Nhng ngi gay ieu
Thch Thanh T, mot thien s noi tieng trong
lch s Phat giao Viet Nam can ai a khang
nh: Tu la chuyen nghiep. Nh vay nhan
tao nghiep cua bat c i nao, eu co the 2)
chuyen cSee Four serious matters in
any cultivators life.
(G) See Karma and Nine kinds of karma.
(V) The Buddhas teachings on KarmaLi
Phat day ve Nghiep:
(A) The Buddhas general teachings on
karmaLi day tong quat cua c Phat ve
Nghiep: When a disciple came to the Buddha
penitent over past misdeeds, the Buddha did
not promise any forgiveness, for He knew
that each must reap the results of the seeds
that he had sown. Instead He explained: If
you know that what you have done is wrong
and harmful, from now on do not do it again.
If you know that what you have done is right
and profitable, continue to do it. Destroy bad
karma and cultivate good karma. You should
realize that what you are in the present is a
shadow of what you were in the past, and
what you will be in the future is a shadow of
what you are now in the present. You should
2394
always apply your mind to the present so that
you may advance on the way.Khi co mot
e t en sam hoi vi c Phat ve nhng
viec sai trai trong qua kh, c Phat khong
he ha tha th, v Ngai biet rang moi ngi
eu phai gat ket qua cua nhan do chnh mnh
a gieo. Thay v vay, Nga giai thch: Neu
ong thay viec ong tng lam la sai va ac, th t
nay tr i ong ng lam na. Neu ong thay
viec ong lam la ung va tot, th hay lam them
na. Hay co ma diet ac nghiep va tao thien
nghiep. Ong nen biet hnh anh cua ong ngay
nay la bong cua ong trong qua kh, va hnh
anh tng lai cua ong la bong cua ong ngay
hom nay. Ong phai chu tam vao hien tai hau
tinh tan trong viec tu ao.
(B) The Buddhas teachings on karma in the
DhammapadaLi Phat day ve Nghiep
trong Kinh Phap Cu:
1) The deed is not well done of which a man
must repent, and the reward of which he
receives, weeping, with tearful face; one
bat thien, lam xong an nan khoc loc, nho le
dam de, v biet mnh se phai tho lay qua bao
tng lai (67).
The deed is well done when, after having
done it, one repents not, and when, with joy
and pleasure, one reaps the fruit thereof:
Nhng ngi tao cac thien nghiep, lam xong
chang chut an nan, con vui mng hn h, v
biet mnh se tho lay qua bao tng lai (68).
3) As long as the evil deed done does not bear
fruit, the fool thinks it is as sweet as honey;
but when it ripens, then he comes to grief:
Khi ac nghiep cha thanh thuc, ngi ngu
tng nh ng mat, nhng khi ac nghiep a
thanh thuc, ho nht nh phai chu kho ang
cay (69).
4) Those Arhats whose mind is calm, whose
speech and deed are calm. They have also
obtained right knowing, they have thus
become quiet men: Nhng v A-la-han y
nghiep thng vang lang, ng nghiep hanh
nghiep thng vang lang, lai co chanh tr giai
thoat, nen c an on luon (96).
5) Lets hasten up to do good. Lets restrain our
minds from evil thoughts, for the minds of
 2395

those who are slow in doing good actions better done now, for after doing it one does
delight in evil: Hay gap rut lam lanh, che ch not grieve: Khong tao ac nghiep la hn, v
tam toi ac. He bieng nhac viec lanh gi phut lam ac nht nh tho kho; lam cac thien
nao th tam a chuyen ac gi phut nay (116). nghiep la hn, v lam lanh nht nh tho vui
6) If a person commits evil, let him not do it (314).
again and again; he should not rejoice ** See Three kasaya.
therein, sorrow is the outcome of evil: Neu a Karma arising without activity: Bat ong
l lam ac ch nen thng lam hoai, ch vui hanhSee Three lines of action that affect
lam viec ac; he cha ac nht nh tho kho karma.
(117). Karmabija (skt): Karma-seedNghiep
7) If a person does a meritorious deed, he should ChungKarma-seed which springs up in happy or
do it habitually, he should find pleasures in suffering rebirthNghiep sanh ra qua kho lac
therein, happiness is the outcome of merit: trong luan hoi sanh t, giong nh hat giong the
Neu a lam viec lanh hay nen thng lam gian.
mai, nen vui lam viec lanh; he cha lanh
Karma of blessedness: Happy karmaPhc
nht nh tho lac (118).
nghiep.
8) Even an evil-doer sees good as long as evil
Karma body: Than tam thiTemporary body.
deed has not yet ripened; but when his evil
deed has ripened, then he sees the evil Karma-bond: Nghiep PhcKarma-fetter, the
results: Khi nghiep ac cha thanh thuc, ke ac binding power of karmaPhien trc hay s troi
cho la vui, en khi nghiep ac thanh thuc ke buoc cua nghiep.
ac mi hay la ac (119). Karma-cause: Nghiep DuyenKarma-cause,
9) Even a good person sees evil as long as his karma circumstance, condition resulting from
good deed has not yet ripened; but when his karma. The deed as cause; the cause of good or
good deed has ripened, then he sees the good bad karma leads to the next form of existence
results: Khi nghiep lanh cha thanh thuc, Nhan duyen em lai hau qua t ni nghiep. Cac
ngi lanh cho la kho, en khi nghiep lanh hanh ong thien ac a lam xong eu tr thanh
thanh thuc, ngi lanh mi biet la lanh (120). nghiep nhan dan en luan hoi (thien nghiep la
10) Do not disregard (underestimate) small evil, nhan cua lac qua, ac nghiep la nhan cua kho
saying, it will not matter to me. By the qua).
falling of drop by drop, a water-jar is filled; Karma caused by doubt: Nghiep Hoac
likewise, the fool becomes full of evil, even if Nghiep gay ra bi long nghi hoac.
he gathers it little by little: Ch khinh ieu ac Karma completes in one thought: Nhat Niem
nho, cho rang chang a lai qua bao cho ta. Nghiep ThanhKarma complete in one thought
Phai biet giot nc nheu lau ngay cung lam or at just one thought the work completed. If one
ay bnh. Ke ngu phu s d ay toi ac bi has sincere thought or fath in Amitabhas vow,
cha don tng khi t ma nen (121). entrance into the Pure Land is assuredCh trong
11) Do not disregard small good, saying, it will mot niem la nghiep a c thanh lap. Neu thanh
not matter to me. Even by the falling of drop tam tr niem hong danh Phat A Di a th ng
by drop, a water-jar is filled; likewise, the vao Tnh o la chac chan.
wise man, gathers his merit little by little: Karma-cords: Nghiep ThangCords or bonds
Ch nen khinh ieu lanh nho, cho rang of karmaSi day troi buoc cua nghiep hay
chang a lai qua bao cho ta. Phai biet giot nghiep nh si day troi buoc.
nc nheu lau ngay cung lam ay bnh. Ke tr Karmadana (skt): Duy Na.
s d toan thien bi cha don tng khi t ma
1) Duy Na (Tho S): Person in charge of the
nen (122).
pagodaThe duty-distributor, or arranger of
12) An evil deed is better not done, a misdeed
duties, a supervisor of monks in a monastery.
will bring future suffering. A good deed is
One of the six main monksV s phan phoi

va giam sat cong viec trong t vien. Mot
trong sau v s chnh trong t vien.
2) The monk in charge of the temple: Yet Ma
V Tang chu trach nhiem t vien.
a) Action: Karma (skt)WorkDeed
PerformanceServiceDutyreligious
actionMoral dutyDeeds or character as
the cause of future conditionsNghiepTac
nghiep dan en nhng ieu kien trong tng
lai.
b) A meeting of the monks for the purpose of
ordination, or for the confession of sins and
absolution, or for expulsion of the
unrepentant: Mot buoi hop hay nghi thc
tuyen cao thu gii, sam hoi, hay truc xuat ra
khoi giao oan nhng ngi pham toi bat
kha hoi.
Karma-deed: Nghiep HanhDeeds, actions;
karma deeds, moral action which influences
future rebirthNhng hanh ong anh hng en
s tai sanh trong tng lai.
Karma-defilement: Nghiep Cau (s ue nhiem
cua nghiep).
Karmadharaya (skt): Tr Nghiep ThchThe
equality of dependence of both terms, such as in
Mahayana, great and vehicle, both equally
essential to Mahayana with its specific meaning
Tr Nghiep Thch hay ong y thch, ngha la dau
hai ma the la mot nen ong tuy thuoc lan nhau
nh trong hai ch ai Tha, th hai ch ai Hats because of the ceremonial hat worn by the
va Tha cung quan trong va thiet yeu nh nhau
e lam thanh ch ai Tha vi ngha ac biet places it on his head in certain ceremonies, and it
cua noSee Six interpretations of compound
terms.
Karma-dirt: Nghiep tranKarma-dirt, the
defilement or remains of evil karmaS ue
nhiem cua ac nghiep.
Karma and distress: Nghiep Nao.
1) Karmaic distress: S phien nao gay ra bi
nghiep.
2) Karma and distress, one is the cause of
another, and vice versa: Nghiep va s phien
nao, cai nay la nhan cua cai kia, cai kia la
qua cua cai nay.
Karma-fetters: Nghiep HeHe phc hay s
troi buoc cua nghiepKarma-bonds.
Karma which follows desire: Ai nghiep.
2396
Karma formation: Samskara (skt)Action
ActivityConceptionDispositionVolitional
actionsImpulseMoral conductHanhSee
Twelve conditions of cause and effect.
Karma of heaven: Nghiep ThienThe karma
of heaven, i.e. the natural inevitable law of cause
and effectNghiep Thien hay luat t nhien
khong the tranh khoi cua nhan qua.
Karma of Hinayana nirvana: Vo lau
nghiepSee Three karmas (C).
Karma of an imperturbable nature: Hien
Bat ong nghiepSee Three karmas (B).
Karma infection: Nghiep nhiemSee Three
infections.
Karma and its effects are an endless chain:
Nghiep Qua Vo GianSee Five untinterrupted
hells.
Karma-Kagyu: Oral Transmission Lineage of
the Karmapas, a subdivision of Kagyuapa school,
founded in Tibet in the 12th century by Dusum
KhyenpaDong truyen mieng, mot phai cua
Kagyupa do Dusum Khyenpa sang lap tai Tay
Tang vao the ky XII sau Tay lch.
Karma Kagyupa: One of the four major sub-
orders of the Kagyupa order of Tibetan Buddhism,
founded by Tusum Khyenpa (1110-1193), who
was later recognized as the first rGyal Ba
Karmapa. They are commonly known as Balck
rGyal Ba Karmapa. The rGyal Ba Karmapa
is believed that when the hat is on his head he
manifests the essence of the buddha
Avalokitesvara, of whom he is considered to be a
manifestation. The main seat of the school is
Tsurpu Monastery in Tibet. The sixteenth rGyal
Ba Karmapa, Rangjung Rikbe Dorje (1924-1981),
left Tibet for India following the Chinese
invasion, and in 1966 established Rumtek
Monastery in Sikkim, which is presently the
headquarters of the order. The Karma-Kagyupa
has a number of other important incarnational
lineages in addition to rGyal Ba Karmapa,
including the Shammar Rinpoche, Gyeltsap
Rinpoche, and Tai Situ RinpocheMot trong bon
trng phai chnh cua Phat giao Tay Tang, c
sang lap bi ngai Tusum Khyenpa, ngi ma ve
 2397

sau nay ngi ta cong nhan la v rGyal Ba anh ieu khac. Nhat va cac nc ong A
Karmapa i th nhat. Trng phai nay thng khong co Man a La ieu khac, nhng vo so
c biet ti nh la trng phai mu en v trong tng Phat Java c xem nh la thuoc loai
cac buoi le v rGyal Ba Karmapa oi non en, va nay. Karma trong Phan ng co ngha la nghiep
ngi ta tin rang khi ngai oi non en th ngai hay hanh ong, ay ac biet co ngha la nghe
hien ra chan tanh cua Phat Quan The Am Bo Tat, thuat trnh bay bang vat ranSee Four kinds of
v ma ngai c coi nh la hien than. Tru s Mandala.
chanh cua trng phai la tu vien Tsurpu Tay Karma-maras: Karma-maras (skt)Nghiep
Tang. V rGyal Ba Karmapa i th 16 la MaThe demons who or the karma which
Rangjung Rikbe Dorje, ri bo Tay Tang qua An hinders and harms goodnessMa hay ac nghiep
o theo sau cuoc xam lang va sap nhap Tay Tang luon theo chung sanh quay roi va ngan can viec
cua Trung Hoa vao nam 1959, va vao nam 1966 tu hanh va lam hai thien aoSee Ten kinds of
ngai thanh lap Tu Vien Rumtek Sikkim, bay gi afflictions.
th tu vien nay la tru s chnh cua trng phai. Karma of the mental or the mind: Tam tho.
Trng phai Karma-Kagyupa co mot so dong tai **See Sensation (III), and Dual receptivity.
sanh quan trong ben canh rGyal Ba Karmapa,
Karma-mirror: Nghiep CanhNghiep Knh
gom Shammar Rinpoche, Gyeltsap Rinpoche, va
That kept in Hades reveals all karmaTam
Tai Situ Rinpoche.
gng nghiep, coi u minh dung e soi thien ac
Karma of killing: Nghiep giet nghiep cua chung sanh.
Karmaksaya (skt): Consumation of the previous Karma of the mouth: The work of the mouth
actions and the results thereofTan nghiep. Khau NghiepSee Vaca-karman.
Karma law: Luat nhn quaLaw of causality. Karma-mudra (skt): Nghiep AnA Sanskrit
Karma that leads to the general rewards: term for action seal. This is a female tantric
Dan nghiepKarma that leads to the rewards as consort. In some highest yoga tantra (anuttara-
to the species into which one is to be born, i.e. yoga-tantraskt) practices, yoga involving sexual
animals, men, gods, etcNghiep nhan dan en union are used, and in some traditions of Tibetan
qua bao tong quat (qua bao sanh ve coi suc sanh Buddhism, i.e., Gelukpa, it is said that it is
hay nhan thien)See Two classes of karma (II). impossible to attain Buddhahood without
Karma that leads to the individual reward: engaging in these practices. The consort must be a
Man nghiepKarma that leads to the reward, i.e. person with a high level of attainment and should
the kind or quality of being clever or stupid also have a high level of control over the
Nghiep nhan dan en biet bao, chang han nh manipulation (s ieu khien) of the subtle
c pham chat thong minh hay an onSee energies called winds (pranaskt)T Bac
Two classes of karma (II). Phan dung e ch Nghiep An. ay la mot v n
Karma of Mahayana Nirvana: Phi lau phi vo phoi ngau trong mat chu. trong mot vai thc tap
lau nghiepSee Three karmas (C). mat chu du gia mc o cao, du gia lien he en
Karma-mandala (skt): Kiet Ma Man a La s phoi hiep tnh duc c dung, va trong vai
One of the four kinds of mandala, according to the truyen thong cua Phat giao Tay Tang nh
Shingon Sect. The Artcraft Circle is the circle of Gelukpa, ngi ta noi rang khong the nao thanh
sculptured figures. In Japan and East Asian tu Phat qua neu khong tham d vao nhng tu tap
countries, there are no artcraft circles of nay. V phoi ngau phai la ngi co mc o thanh
sculptured figures, but the multitude of Buddhistic at cao va cung phai co kha nang kiem soat cao
images of Java is said to be of this kind. Karma in o s ieu khien cua nhng nang lng vi te goi
Sanskrit means action or work, here it la gio.
especially means the artistic work of solid Karman (skt): NghiepActionForm of
representationMot trong bon loai man a la cua behavior.
tong Chan Ngon. La Man a La bang nhng hnh
 2398

Karma of nirodha: Diet nghiepThe karma Karma-Paramita Bodhisattva (skt): Nghiep

resulting from the extinction of suffering. The
work or karma of nirodha, the karma resulting
from the extinction of suffering, i.e. nirvana
Nghiep ket qua t s diet kho. Nghiep a en of the four Buddhas of the four quartersMot
tan diet kho au phien nao, hay nghiep a en
Niet Ban.
Karma-nutrition: Nghiep ThcKarma as
nutritive basis for succeeding existenceNghiep
la loai dinh dng can ban cua s hien hu cua Vairocana.
chung sanh. ** See Four kinds of food.
Karma operating in the body: Than Nghiep
See Kaya-sankhara.
Karma of ordinary rebirth: Hu lau nghiep
Lau nghiepThe deeds of the sinner in the
stream of transmigration, which produces his
karmaNghiep cua pham nhan trong dong sinh
t luan hoiSee Three karmas (C).
Karmapa: Man of Buddha-activityNgi co
hoat ong cua PhatThe spiritual authority of the
Karma-Kagyu school and the oldest lineage of
Tibetan Buddhism. The Tibetan believe that this
person is the embodiment of Avalokitesvara. The
incarnations of the Karmapa extended over a
period of 800 yearsNgi co hoat ong cua
Phat. Uy quyen tam linh cua phai Karma-Kagyu,
thuoc dong Tulku xa nhat cua Phat giao Tay
Tang. Ngi nay cung c dan Tay Tang tin Buddhism, karma of previous includes the karma
tng la mot hien than cua Quan The Am. Dong that our own life has produced through the
nay keo dai hn 800 nam.
1) Karmapa Dusum Khyenpa (1110-1193).
2) Karmapa Karma Pakshi (1204-1283).
3) Karmapa Rangjung Dorje (1284-1339).
4) Karmapa Rolpe Dorje (1340-1383).
5) Karmapa Deshin Shegpa (1384-1415).
6) Karmapa Tongwa Donden (1416-1453).
7) Karmapa Chodrag Gyatsho (1454-1506).
8) Karmapa Mikyo Dorje (1507-1554).
9) Karmapa Wangchuk Dorje (1556-1603).
10) Karmapa Choyng Dorje (1604-1674).
11) Karmapa Yehse Dorje (1676-1702).
12) Karmapa Changchub Dorje (1703-1732).
13) Karmapa Dudul Dorje (1733-1797).
14) Karmapa Thegchog Dorje (1798-1868).
15) Karmapa Khachab Dorje (1871-1922).
16) Karmapa Rigpe Dorje (1924-1982).
Ba La Mat Bo TatOne of the four female
attendants on Vairocana in the Vajradhatu,
evolved from him, each of them a mother of one
trong bon v n Bo Tat than can cua c Ty Lo
Gia Na trong Kim Cang Gii, eu do Ngai lu
xuat, moi v la me cua mot trong bon v Phat
trong t phngSee Four female attendants on
Karma phala (skt): Unitentional karma
Nghiep Vo TnhFruit or result of karma
Nghiep qua hay ket qua cua cac hanh ong phat
sanh t tam thc.
Karma of previous life: Nghiep i trc
Karma is the accumulation of all our experiences
and deeds since the birth of mankind, and since
even before that time. This is called the karma of
a previous existence. We can clearly see karma
of previous existence through the activity or
power of karma. This power can be correctly
explained by understanding the working of the
subconscious mind. Even things that human beings
experienced hundreds of thousands of years ago
remain in the depths of our minds, as do the much
stronger influences of the deeds and mental
attitudes of our ancestors. Thus according to
repetition of birth, death, rebirth, death, and so on
from the indefinite past to the present. Therefore,
the Buddha taught: Even though a hundred
thousand kalpa pass, karma which is created does
not perish. When cause and conditions come
together, retribution or result is a must. In our
daily actions, how can we possibly not be cautious
and attentive, as if standing on the edge of a deep
abyss, as if treading on thin ice!Nghiep la s
tch tap tat ca nhng kinh nghiem va hanh vi cua
chung ta, co the noi la t luc khi sinh loai ngi
va ca trc luc ay na. ay c goi la nghiep
i trc. Nghiep i trc c thay ro qua s
hoat ong cua nghiep, hay la nang lc cua
nghiep. Nang lc nay co the c giai thch ung
an nh hieu c s van hanh cua cai tam tiem
thc. Ngay ca nhng ieu ma loai ngi a kinh
nghiem t hang tram ngan nam trc ay van lu
lai trong be sau cua tam ta, cung nh nhng anh

hng manh hn nhieu cua nhng hanh vi va thai
o tam thc cua to tien chung ta lu lai. Nh vay
theo Phat giao th nghiep i trc bao gom ca
nghiep ma i song cua chnh chung ta a tao nen
qua s tai dien sanh, t, tai sanh, t, etc., t qua
kh vo nh cho en hien tai. Chnh v vay ma
c Phat a da: Cho du co trai qua tram ngan
kiep, nghiep a tao th khong the mat i au
c. Khi ma nhan va duyen hoi tu th qua phai
co la ieu tat yeu ma thoi.
Karma-process becoming: Nghiep HuThe
karma-process itself is karma-process becoming.
The karma should be understood as becoming.
The karma-process becoming in brief is both
volition also and the states covetousness, etc.,
associated with the volition and reckoned as
karma too. Karma-process becoming consists of
the formation of merit, the formation of demerit,
the formation of the imperturbable, either with a
small (limited) plane or with a large plane. All
karmas that lead to becoming are called karma-
process becomingChnh tien trnh nghiep la
hu, th goi la nghiep hu. Nghiep can c hieu thucWholesome or unwholesome karma never
la hu v no em lai hu hay s tai sanh. Trc disappears until its result ripens. However,
het, nghiep hu noi van tat la hanh va cac phap
tham duc, van van, tng ng vi hanh cung c can dispel the potential power of future negative
xem la nghiep. Nghiep hu bao gom phc hanh,
phi phc hanh, bat ong hanh, bnh dien nho
(hu han) hay bnh dien ln (ai hanh). Tat ca
nhng nghiep a en s tai sanh eu la nghiep accumulated negative karma is possible by
huSee Two kinds of becoming.
Karma produced actions: Tac Nghiep
Karma produced (by action of body, words, and
thought, which educe the kernel of the next
rebirth)Nghiep c lam ra bi than, khau, y
eu c rut ra trong kiep ti.
Karma produced by former intention: Co T
NghiepCon goi la Co Tac Nghiep, Co T Tao
Nghiep, hay Co Tac Nghiep, la cai nghiep than
va mieng do co y tao ra (neu khong co y tao ra th
goi la Bat Co T Nghiep. Qua bao cam tho kho
lac ch gii han Co T Nghiep ma thoi).
Karma of religion: The karma that leads to
Buddhahoodao nghiep (loai nghiep dan en
Phat qua).
Karma seed: Nghiep chung tSee Two kinds
of seeds (A).
2399
Karmic obstructions are difficult to
eradicate: Toi chng kho tieu tr.
Karma of pleasure and pain of the physical
body: Than tho. **See Sensation (III), and Dual
receptivity.
Karmaprabhava (skt): Birth not derived from
karmaBat tung nghiep sinh.
Karma results from the bondage to passions
or delusions: Ket nghiepThe bond of karma,
the karma resulting from the bondage to passions
or delusionsS troi buoc cua nghiep, hay
nghiep la ket qua cua s troi buoc cua duc vong.
Karma results from killing: Sat nghiepOne
of the ten kinds of evil karma, the karma resulting
from kilingMot trong mi ac nghiep, tc ac
nghiep giet hai cac loai hu tnh khacSee Ten
evil deeds.
Karma-reward: Nghiep BaoRetribution of
karma (good or evil)Qua bao sng kho tng
ng vi thien ac nghiep.
Karma ripens: Nghiep troNghiep thuan
declaration or confession of non-virtuous actions
karma. According to the Buddhist theory, karma,
wholesome or unwholesome, never disappears
until its result ripens; however, the purification of
declaring, confessing and stopping committing of
non-virtuous actionsDu thien hay bat thien,
nghiep khong bao gi bien mat cho en khi qua
cua no tro, goi la tro nghiep. Tuy nhien, s xng
ra (chap nhan mnh a lam sai trai) nhng toi loi
a gay tao co kha nang loai tr nhng nghiep bat
thien trong tng lai. Theo Phat giao, nghiep
thien hay bat thien, chang bao gi bien mat cho
en khi nao ket qua chn mui; tuy nhien, thanh
tnh nghiep co the xay ra bang cach nhan loi, sa
loi va co gang lam nhng chuyen thien lanh.
Karma-robber: Nghiep TacRobber-karma;
evil karma harms as does a robberNghiep co
kha nang lam hai chung sanh nh mot ten cp
nen goi la nghiep tac.
Karma-seed: Karmabija (skt)Nghiep Chung
Karma-seed which springs up in happy or in

suffering rebirthNghiep sanh ra qua kho lac
trong luan hoi sanh t, giong nh hat giong the
gian.
Karma-shadow: Nghiep AnhKarma-shadow,
karma dogging ones steps like a shadow
Nghiep nh bong theo sat hnh.
Karma-reward: Karmavipaka (skt)
Retribution of karma (good or evil)Nghiep
baoQua bao sng kho tng ng vi thien ac
nghiep.
Karmasiddhiprakarana sastra (skt): Luan
ai Tha Thanh NghiepThe sastra was
composed by Vasubandhu on human beings
deedsBo Luan c Ngai The Than soan ve graciousness and a pierce or angry form against
nhng hanh vi cua nhan loai.
Karma of speech: Vaci-sankhara (p)Ng
NghiepSee Vaci-sankhara.
Karmasthana (skt): Nghiep XA place for
working, of business, or a condition in which the
mind is maintained in meditation, by influence,
the Pure LandNi nhap nh lam cho tam dng
lai, nh coi Tnh o.
Karma of suffering: Kho nghiep.
Karma Theory: Thuyet Nghiep Bao.
Karmavacara-citta (p): Tam duc gii.
(A) The meanings of Sense-Sphere
ConsciousnessNgha cua Tam Duc Gii:
According to the Abhidharma, the sense-
sphere consciousness includes all those cittas
that have their proper domain in the sensuous
plane of existence, though they may arise in
other planes as well. The sense-sphere
consciousness is the sensuous plane of
existence, which comprises of the four woeful
realms (hells, hungry ghosts, animals, asuras),
the human realm, and the six sensuous
heavensTheo A Ty at Ma Luan (Vi Dieu
Phap), tam duc gii la cai g thng lui ti
hay thng xuyen hien hu trong Duc Gii,
hoac cai g thuoc ve giac quan va oi tng
cua giac quan, nhng tam nay cung co the
phat sanh trong cac canh gii khac. Tam Duc
Gii bao gom bon canh kho (a nguc, nga
quy, suc sanh, a tu la), canh ngi va sau coi
tri duc gii.
(B) Categories of Sense-Sphere Consciousness
Phan loai Tam Duc Gii:
2400
1) Sense-Sphere Consciousness accompanied by
greed: Tam Duc Gii bat nguon t Can
Tham. **See Unwholesome mind (II) (A).
2) Sense-Sphere Consciousness rooted in hatred
(associated with aversion): Tam Duc Gii bat
nguon t Can San. **See Unwholesome mind
(II) (B).
3) Sense-Sphere Consciousness rooted in
delusion: Tam Duc Gii bat nguon t Can Si.
**See Unwholesome mind (II) (C).
Karmavajra: Nghiep Kim CangSee Fifteen
bodhisattvas who represent the Buddhas
dharmakaya, or spiritual body; wisdom in
evil (V).
Karmavarana (skt): Nghiep ChngThe
screen or hindrance of past karma which hinders
the attainment of bodhi (hindrance to the
attainment of Bodhi, which rises from the past
karma)Nhng chng ngai va ngan tr do ac
nghiep gay ra lam ngan can bo e (ac nghiep
ngan can chanh ao).
Karma-vijnana (skt): Nghiep ThcAccording
to The Awakening of Faith, karmic consciousness;
activity-consciousness in the sense that through
the agency of ignorance an enlightened mind
begins to be disturbed; consciousness as the result
of past behavior, that is concrete consciousness in
the presentTheo Khi Tn Luan, nghiep thc la
cai thc can ban lu chuyen trong cac loai hu
tnh, la y niem da vao can ban vo minh khien
chan tam nhat nh bat au chuyen ong hay vo
minh lc lam cho tam bat giac chuyen ong, la
ket qua cu the hien tai cua nhng hanh ong
trong qua kh.
Karma-vipaka (skt): Nghiep Co YIntentional
karma, in contrast with unintentional karma
(karma-phala)Nghiep gay tao bi s co y, oi
lai vi nghiep vo tnh.
Karma which follows desire: Ai nghiep.
Karma wind: Nghiep Phong.
1) The fierce wind of evil karma: Gio manh cam
thu do ac nghiep.
2) The wind from the hells, at the end of the
age: Gio thoi t a nguc trong thi mat kiep
(nhng ke di a nguc tuy theo toi nang

nhe ma phai chong nhieu hay t vi cn Karmic distress: Nghiep NaoKarma and
gio manh nay).
3) Karma as wind blowing a person into good or
evil rebirth: Nghiep giong nh cn gio thoi,
a chung sanh nhng cho tai sanh thien ac:
Gio thien thoi vao cho chung sanh tot nen
c sung sng, gio ac thoi vao cho chung
sanh xau nen chu kho s.
Karmaic retribution: Nghiep Bao Than
According to the Hua-Yen sect, the body of
karmaic retribution, especially that assumed by a
bodhisattva to accord with the conditions of those
he seeks to saveTheo tong Hoa Nghiem, ch
Bo Tat v thng sot chung sanh ma hien ra than
cam thu hay nghiep bao than, giong nh than cua
chung sanh e cu o ho. **See Thap Than Phat.
Karmic account book: Nghiep BoThe record
or account book, believed to be kept by the rulers
of Cause and Effect or the rulers of Hades who
record the deeds of all sentient beingsBo so ghi
nghiep cua chung sanh c gi bi nhng v
Cai Quan Nhan Qua hay Minh Quan trong a
nguc.
Karmic action: Nghiep TngAction, or
activity, the karmaic, condition of karmaic action.
The first of the three subtle marks of the
Awakening of Faith, when mental activity is
stirred to action by unenlightenmentMot trong
tam tng vi te trong Khi Tn Luan, da vao vo
minh can ban ma chan tam bat au hoat ong
See Three subtle marks.
Karmic activity: S hoat ong cua nghiepSee
Karma.
Karmic activity of mind: Tam tac yThe
karmaic activities of the three agents of body,
mouth and mindY nghiep cua tam hay y nghiep
cua ba tac nhan than, khau, y.
Karmic cause: Bi nghiep ma ra (Qua kiep
nhan duyen)A cause which produces an effect
in a future life.
Karmic consciousness: Activity-
consciousnessNghiep ThcSee Karma-
vijnana.
Karmic consequence is inconceivable:
Nghiep qua bao bat kha t nghSee Five
inconceivable things.
2401
distress (one is the cause of another, and vice
versa)Nghiep va s phien nao (cai nay la nhan
cua cai kia, cai kia la qua cua cai nay).
Karmic existence: Nghiep huSee Seven
stages of existence.
Karmic group: Karmaskandha (skt)Nghiep
uan.
Karmic hindrances: Nghiep chng
Hinderers caused by the deeds doneChng
ngai gay nen bi nhng nghiep a c lam
See Three Hinderers (A).
Karmic obstructions: Nghiep chng
According to The Mind-Only School, apart from
the obstacles caused by external factors, there are
three other causes of karmic obstructionsTheo
Duy Thc Hoc, ngoai nhng tr ngai cua ngoai
duyen, con co ba nguyen nhan phat sanh chng
nghiep cho ngi tuSee Three causes of karmic
obstructions.
Karmic power: Nghiep LcThe power of
karma is the strength of karma which produces
good or evil fruit. Karmic power is the strength of
karma. It is similar to a debt collector. There are
many different strong and weak debt collectors.
When we die, our consciousness will be taken by
the strongest and greatest debt collectorNghiep
lc la sc manh cua nghiep tao ra qua lac kho
(sc manh cua thien nghiep sinh ra lac qua, sc
manh cua ac nghiep gay ra kho qua). Nghiep lc
v nh ngi chu n. Co nhieu th chu n manh
yeu khac nhau loi keo, nen khi lam chung th than
thc cua chung ta b chu n nao manh nht loi
keo trc tien.
Karmic process: Kammabhava (p)Nghiep
HuKarmic process is the energy that out of a
present life conditions a future life in unending
sequence. In this process there is nothing that
passes or transmigrates from one life to another. It
is only a movement that continues unbroken. The
being who passes away here and takes birth
elsewhere is neither the same person nor a totally
different one. There is the last moment of
consciousness (cuti-citta or vinnana) belonging to
the immediately previous life; immediately next,
upon the cessation of that consciousness, but
conditioned by it, there arises the first moment of

consciousness of the present birth which is called
a relinking or rebirth-consciousness (patisandhi-
vinnana). Similarly, the last thought-moment in
this life conditions the first thought-moment in the
next. In this way consciousness comes into being
and passes away yielding place to new
consciousness. Thus, this perpetual stream of
consciousness goes on until existence ceases.
Existence in a way is consciousness, the will to
live, to continueNghiep hu la nang lc phat
xuat t kiep hien tai, tao ieu kien cho kiep song
tng lai theo dong bat tan. Trong tien trnh nay
khong co g di chuyen hay c a i t kiep thi vua A Duc. Cac sac ch cua v vua nay tai
nay sang kiep khac. o ch la s chuyen ong
lien tuc, khong gian oan. Chung sanh chet ay
va tai sanh ni khac khong phai cung ngi ay,
cung khong phai la mot ngi hoan toan khac. Sat
na cua tam cuoi cung ve kiep trc, ke tiep hien
tai. Do s diet cua sat na tam t nay hay do sat na
tam t nay tao ieu kien ma sat na tam au tien nao.
cua kiep hien tai thng c goi la Kiep Sanh
Thc (Patisandhi-vinnana) khi sanh. Tng t
nh vay, sat na tam cuoi cung cua kiep hien tai
tao ieu kien hay lam duyen cho sat na tam au
tien trong kiep ke tiep. C nh the ma tam c
sanh roi diet, nhng cho cho tam mi sanh. Nh
vay dong tam thc sanh diet lien tuc nay c troi
chay cho en khi s song dng han. S song, noi
cach khac, chnh la tam thc, c muon song,
muon c tiep tuc ton taiSee Karma.
Karmic results: The natural reward or
retribution for a deed, brought about by the law of
karmaKet qua cua nghiep.
Karmaic suffering: Nghiep Kho (tho qua kho
do tac ac nghiep, tao tac ac nghiep, nng vao ac
nghiep ma ac qua kho).
Karmikah (skt): Th Thiet Luan BoThe school
of Karma, which taugh the superiority of morality
over knowledgeTrng phai chu trng tr gii
vt tren kien thc.
Karnasuvarna (skt): Kiet La Na To Phat Lat
NaYet La Na To Phat Lat NaAn ancient
kingdom of Gundwana, the region about
Gangpoor, south of IndiaMot vng quoc co
cua Gundwana trong vung Gangpoor, pha Nam
An o (mot so cac nha s ay tu theo phai
Chanh Lng Tieu Tha cua e Ba at a,
khong an pho san lam bang sa bo).
2402
Karnatak (skt): Name of a Buddhist place in
west India. According to Prof. Bapat in the
Twenty-Five Hundred Years of Buddhism,
Buddhism began to exercise its influence in
Karnatak from the time of Asoka, whose edicts at
Siddhapur and in the neighborhood are found in
the province. His missionaries carried the
message all over the land, as a result of which
many Buddhist monasteries were built therea
danh Phat giao vung tay An. Theo Giao S
Bapat trong Hai Ngan Nam Tram Nam Phat Giao,
Phat giao bat au co anh hng tai Karnatak t
Siddhapur va cac vung lan can a c tm thay
trong tnh nay. Cac oan truyen giao cua ong ta
phai i khap ca nc, ket qua la nhieu tu vien
Phat giao a c xay dng tai ay.
Karpura (skt): Kiep Bo LaCamphor,
described as dragon-brain scentHng long
Karsa (skt): Karsana (skt)Ca Li SaAn
Indian measure of weight, equivalent to half a
Chinese ounceMot n v o lng trong lng
cua ngi An, tng ng vi na lng cua
ngi Trung Hoa.
Karsapana (skt): Ca Li Sa Ba NaAn Indian
monetary unit, equivalent to 400 candereens
Mot n v tien te cua An o, tng ng vi
400 tien vang.
Kartchou (skt): Kiet XoaA place said to be in
Karakoram mountains, where according to Fa-
Hsien formerly great assemblies were held under
royal patronage and with royal treatment. Eitel, in
The Dictionary of Chinese-English Buddhist
Terms, gives it as Khasa, and says an ancient tribe
on the Paropamisus, the Kasioi of Plotemy; others
give different places, i.e. Kashmir, Iskardu,
KartchouMot ni tren nui Karakoram ma theo
ngai Phap Hien, ni ay cac vng trieu a tng
to chc nhng cuoc cung dng Trai Tang hay
nhng chung hoi that v ai. Theo Eitel trong
trung Anh Phat Hoc T ien, th ay la vung
Khasa, ni tru ngu cua mot bo toc co Kasioi trong
vung Paropamisus; trong khi nhng hoc gia khac
th cho rang ay co le la nhng vung bay gi la
Kashmir, Iskardu, hay Kartchou.
 2403

Kartri (skt): Tac NhanNhan to tao ra s tac ung an va co hieu qua. Tnh t bi the hien
ongAgent. Bo Tat Quan Am. Theo Phat giao Nguyen
Kartrkarana (skt): Cu thanhThis is one of Thuy, bi la mot trong t vo lng tam. No
the eight cases of nouns in SanskritCu thanh quan he ti viec phat trien long thng cam
hay t bieu th cong cu cua cai nang tac. ay la ni vo so chung sanh. Theo Phat giao ai
mot trong tam trng hp chuyen thanh trong tha, t bi khong cha goi la u, v no van
Phan ng (subanta)See Eight cases of nouns in con kem long ai bi cua ch Bo Tat en
Sanskrit. vi het thay chung sanh, va t bi phai i oi
vi tr tue mi co the at en ai giac c.
Karttika (skt): Ca Lat e CaThe month
V vay hanh gia phai tu tap ca bi lan tr, e
between October and NovemberThang gia
cai nay can bang va lam manh cai kia
thang mi va thang mi motSee Twelve
Compassion and Loving-kindness.
Months of a Year in India.
2) Karuna also means sympathy, or pity
Karuna (skt & p): BiLoveCompassion
(compassion) for another in distress and
CompassionateLong bi man. Tam se lai trc
desire to help him or to deliver others from
s au kho cua chung sinh khac. Long mong
suffering out of pity. The compassion is
muon loai bo nhng au kho cua chung sinh khac.
selfless, non-egoistic and based on the
1) A Sanskrit term for Active Compassion,
principle of universal equality: Tieng Phan la
one of the most important and the outstanding
Pha Li Ne Phc, cung co ngha la cai tam
quality of all buddhas and bodhisattvas; it is
hay tam long bi man thng xot cu vt
also the motivation behind their pursuit of
ngi khac thoat khoi kho au phien nao.
awakening. Compassion extends itself
Long bi la long v tha, khong v ban nga, ma
without distinction to all sentient beings.
da tren nguyen tac bnh ang. Khi thay ai
Karuna refers to an attitude of active
au kho ben thng xot, ay la bi tam.
concern for the sufferings of other sentient
3) Karuna or compassion is one of the most
bengs. Practitioners must cultivate or increase
important entrances to the great
compassion via wisdom (prajna). In
enlightenment; for with it, we do not kill or
Theravada, it is one of the four
harm living beings: Long Bi chnh la mot
immeasurables. It involves developing a
trong nhng ca ngo quan trong i en ai
feeling of sympathy for countless sentient
giac, v nh o ma chung ta khong giet hai
beings. According to the Mahayana
chung sanh.
Buddhism, compassion itself is insuffient, and
4) According to the Vimalakirti Sutra, Chapter
it is said to be inferior to the great
Seventh, Contemplating on Living Beings,
compassion of Bodhisattvas, which extends
when Manjusri Bodhisattava called on to
to all sentient beings, and this must be
enquire after Vimalakirtis health, he asked
accompanied by wisdom to approach
Vimalakirti about Karuna as followsTheo
enlightenment. Thus, practitioners must train
Kinh Duy Ma Cat, Pham th bay, Quan
both karun and prajna, with each
Chung Sanh, Bo Tat Van Thu khi en tham
balancing and enhancing the otherT Bac
benh c s Duy Ma Cat co hoi ve long bi
Phan ch ong cam t bi hay khoan dung,
nh sau:
mot trong nhng pham chat quan trong va noi
a) Manjusri asked Vimalakirti: What should be
bat nhat cua ch Phat va ch Bo tat, va bi
compassion (karuna) of a Bodhisattva?: Ngai
cung chnh la ong lc pha sau s theo uoi
Van Thu S Li hoi Duy Ma Cat: Sao goi la
cu canh giac ngo Bo e. S ong cam nay
long bi cua mot v Bo Tat?
the hien mot cach khong phan biet oi vi
b) Vimalakirti replied: A Bodhisattvas
tat ca chung sanh moi loai. T bi la mot thai
compassion should include sharing with all
o tch cc quan tam en s kho nao cua cac
living beings all the merits he has won.: Duy
chung sanh khac. S ong cam ngi tu tap
phai c gia tang bang tr nang e tr thanh

Ma Cat ap: Bo Tat lam cong c g cot e (I) Kasaya in the meaning of colorKasaya
chia xe cho tat ca chung sanh.
Karuna-Bhavana (skt): ai bi.
Karunamrditamati (p): Bi niem.
Karunika-hridaya-dharani (skt): Thien thu
thien nhan ai bi tam a la ni.
Karunikaraja-Prajnaparamita-Sutra (skt):
Kinh Nhn Vng Bat Nha Ba La MatThe sutra
stressed on the Buddha wisdom for rulers to
maintain security and welfare for the country. The
sutra was translated into Chinese by
KumarajivaKinh nhan manh en Tr hue
Phat trong viec duy tr an ninh phuc li trong
quoc gia. Kinh c Ngai Cu Ma La Thap dch
ra Han t.
Kasa (skt): Ca Xa.
1) A piece of grass, used for mats, thatch, etc.;
personified as one of Yamas attendants: Mot
nam co dung lam chieu, c nhan cach hoa (A) The meanings of Kasaya: Ngha cua Ca
nh la th gia cua Diem Ma Vng.
2) According to Eitel in The Dictionary of
Chinese-English Buddhist terms, kasa is a
piece of grass, of which a broom was made,
and used by Sakyamuni. It is still an object of
worship: Theo Eitel trong Trung Anh Phat
Hoc T ien, kasa la nam co dung e lam
choi cho c Phat, van con la mot vat th
phng.
Kasagiyama (jap): Nui Lap Tr (Nhat Ban).
Kasan-Muin (jap): Hua-Shan-Wu-YinA
famous Chinese Zen master in the tenth century
Hoa Sn Ngu Am Thien s, mot thien s noi tieng
cua Trung Quoc vao the ky th 10.
Kasapura (skt): Ca Xa Bo LaAccording to
Eitel in The Dictionary of Chinese-English
Buddhist Terms, Kasapura used to be a city
between Lucknow and OudhTheo Eitel trong
Trung Anh Phat Hoc T ien, Kasapura la ten
thanh cua nc Bat La Da Gia.
Kasaya (skt): Ca La Sa Da Ca La Sa DaCa La
Sa DCa SaPhap PhucDharma garment, or
the robe. The religious dress, general name of
monastic garments. A red or yellow monks rob. A
monks dyed robe, in contrast with white lay
garbPhap Y hay ao ca sa cua Tang Ni. Ao Ca
sa (o hoac vang). Ao nhuom cua ch Tang Ni,
oi lai vi ao trang cua Phat t tai gia.
2404
khi co ngha la mau sac:.
1) Broken colour (not a bright colour): Mau toi.
2) Brown colour; but it is described as a neutral
colour through the dyeing out of the other
colours, i.e. for the monksHoai sac.
3) A secondary color (not the five primary
colours): Mau phu (khong phai la nam mau
chnh).
4) It is described as a neutral colour through the
dyeing out of the other colours: Mau trung
tnh, hay la mau c nhuom t cac mau
khac.
5) A fundamental rule in Buddhism is to dye the
kasaya with a secondary color: Luat nha Phat
la nhuom sao cho ao ca sa cho no co mau
hoai sac.
(II) Kasaya means a monks robeKasaya co
ngha la ao ca sa cua nha s:
SaY ao cua nha s. Ao xch sac hay mau
tham, c dien dch la h nat, ban, nhiem
ban, c nhuom bang mau tap, ch khong
phai lam bang mot trong nhng mau chnh,
e phan biet vi bach y hay ao trang cua
hang tai giaThe monks robe or cassock. A
red or yellow monks robe, interpreted as
decayed, impure in colour, dyed, not of
primary colour, so as to distinguish from the
normal white dress of lay people.
(B) Categories of Kasaya: Phan loai Ca Sa
Co nhieu loai khac nhauThere are several
different names for Kasaya:
1) Sanghati (skt): ai YTang Gia LeTang
Gia Ch.
2) The clothing (garment) of liberation: Giai
Thoat YY ao cua s giai thoat.
3) The garment of emancipation: Giai Thoat
Tang Tng Y.
4) The robe of a field of happiness: Phc ien
YY ao mac vao nh em phc ien cho
ngi gieo.
5) The robe without form. The Kasaya is without
form in the sense that is a simple square sheet
of cloth: Vo Tng YY ao cua nha tu
khong co hnh tng, no ch la mot mieng vai
vuong.
 2405

6) The robe of endurance, or patience name, that person will overcome the offenses of
Enduring-humiliation robe: Nhan Nhuc YY birth and death for one hundred great aeons
ao nhac ngi mac luon nhan nhuc. Theo Kinh a Tang Bo Tat, pham th chn,vo
7) Broken patched robe: Ba Nap YY ao lam lng vo so kiep ve thu qua kh co c Phat ra
bang vai ba nap (vai ma ngi ta a vt i). i hieu la Ca Sa Trang Nh Lai. Nh co ngi
8) A robe of rags: Phan Tao YY ao lam bang nam ngi n nao nghe c danh hieu cua c
nhng mieng vai cu dung e lau buiA Phat ay, thi ngi nay se sieu thoat toi sanh t
collection of rags out of dust-heap used as trong mot tram ai kiep.
robes for monks and nuns. Kashgar (skt): Phap SaAccording to The
9) The path-robe, one of the three garments of a Dictionary of Chinese-English Buddhist Terms
monk reaching from shoulders to the knees composed by Professor Soothill, Kashgar was an
and fastened around the waiste, usually made ancient Buddhistic kingdom in Central Asia
up of nine to twenty-five pieces: Tang Gia Theo Eitel trong Trung Anh T ien, Kashgar
Ch: Ao ap bang nhng manh vai, mot trong tng la mot vng quoc co trung A.
ba loai y cho ch Tang Ni, choang t vai Kashmir (skt): Ca Thap BaKe TanAncient
xuong ti au goi va c cot lai ni hong, Kashmir kingdom, situated in the north-east of
thng c lam bang chn hay hai mi lam IndiaA region which Asoka added to his empire
manh. right after he enthroned. Kashmir was one of the
10) Trong Y: See Sanghati. most important centers of Buddhist Sanskrit
(C) Nhng li Phat day ve Ca Sa trong Kinh learning and the center of the most powerful
Phap CuThe Buddhas teachings on Buddhist school. Kashmir played an important
Kasaya in the Dharmapada Sutra: role in the transmission of Buddhism to China.
1) Wearing a yellow saffron robe with an According to Hsuan-Tsang in the Records of the
impure mind. What will the robe do if Western Lands, on his way from Simhapura to
truthfulness is lacking and discipline or self- Kashmir, he came across several monasteries, and
control is denied? (Dharmapada 9): Mac ao at Huskara-Vihara he spent the night. He was
ca sa ma khong ri bo nhng ieu ue trc, welcomed by the king of Kashmir. He decided to
khong thanh that khac ky, tha chang mac con stay there for 2 years to the study of the sutras and
hn. sastras. The king provided him with 20 clerks to
2) He who drops all stain, stands on virtue, copy the manuscripts. After the Third Council at
learns discipline and speaks the truth. Then Pataliputra, a Buddhist missionary was sent here
the yellow robe will fit him (Dharmapada 10): for propagation. When Hsuan-Tsang arrived here,
Ri bo nhng ieu ue trc, gi gn gii luat he saw more than 100 monasteries with over
tinh nghiem, khac ky va chan thanh, ngi 5,000 monks. Also according to Hsuan-Tsang, one
nh the ang mac ao ca sa. of the outstanding events that took place in
3) A yellow saffron robe does not make him a Kashmir was the session of the Fourth Buddhist
monk. He who is of evil character and Council under the auspices of King Kaniska in the
uncontrolled or unrestrained; such an evil- 400 years after the Buddhas Mahaparinirvana.
doer, by his evil deeds, is born in a woeful The king was puzzled by the different
state (Dharmapada 307): Khong ngan tr ac interpretations given by his spiritual teachers
hanh th du mac ao ca sa, ngi ac cung se vi while he was studying the Buddhist texts, and so
nghiep ac, chet phai oa a nguc. he wanted that the main object of this Council
Kashaya Banner Thus Come One: Ca Sa should be to record the various interpretations
Trang Nh LaiAccording to the Earth Store given of Buddhas words by the teachers of
Bodhisattva Sutra, Chapter 9, limitless different sects. It was the Arhat Parsvas advice
asamkheyas of aeons ago, a Buddha named that the Emperor decided to hold the Council.
Kashaya Banner Thus Come One appeared in the When he was in this country, Hsuan-Tsang saw an
world. If a man or woman hears this Buddhas image of Bodhisattva Avalokitesvara and a

Mahasanghika monasteryVng quoc co Ke
Tan, bay gi la Kashmir, nam ve pha tay bac An
o. Vung at ma vua A Duc a sap nhap vao
vng quoc cua mnh ngay sau khi ong len ngoi.
ay la mot trung tam Phan ng quan trong, cung
la mot trng hoc Phat giao co uy the thi o.
Kashmir gi mot vai tro quan trong trong viec
truyen ba Phat giao sang Trung Quoc. Theo ngai
Huyen Trang trong Tay Vc Ky, t Tang Ha Bo
La en Ca Thap Ba, ngai a i qua mot vai t
vien tai ay, va tai Tnh Xa Huskara ngai a
lu lai em. Ngai c v vua cua x nay tiep on not your yoke and plough; nor your ploughshare,
nong hau. Sau o ngai quyet nh lu lai ay 2
nam e hoc kinh va luan. Nha vua a cung cap
cho ngai 20 th ky e chep kinh tai ay. Sau lan
ket tap kinh ien lan th ba tai thanh Hoa Th,
mot phai oan truyen giao a c phai en ni the rain. Wisdom is my yoke and plough. Modesty
nay va ngai Huyen Trang a thay tai ay co tren
100 ngoi t vien vi tren 5.000 Tang s. Cung
theo ngai Huyen Trang th mot trong nhng bien
co trong ai a xay ra tai Ca Thap Ba la cuoc
ngh hoi Ket Tap Kinh ien lan th t, 400 nam
sau ngay Phat nhap diet, di s bao tr cua vua
Ca N Sac Ca. c vua cam thay boi roi v nhieu
loi giai thch khac nhau cua cac v thay khi ngai
hoc kinh ien Phat giao, va v vay ngai muon
rang muc tieu chanh cua ai Hoi la phai ghi lai
nhng giai thch ve li Phat day bi cac v thay
cua cac tong phai khac nhau. Chnh A La Han
Parsva (Ba Lat Thap Phc) a khuyen ngai nen
trieu tap Ngh Hoi tai ay. Cung tai x nay, ngai
Huyen Trang a thay anh tng cua c Quan
The Am Bo Tat va mot t vien cua trng phai
ai Chung Bo.
Kasi (skt): Ca Thi.
1) Name of a kind of bamboo: Ten cua mot loai
truc.
2) Ca diOld name of BenaresA place said
to be so called because its bamboos were
good for arrows, north of Kosala: Mot a
danh ve pha bac cua Kosala, mang a danh
nh vay v co nhieu loai truc tot c dung
lam tenSee Benares.
Kasibharadvaja Sutta: Kinh Nong Gia Pha Li
oaThus have I heard: Once the Master was
staying in Magadha, at Ekanala, the Brahmin
village near the Southern Hill. A Brahmin farmer
named Bharadvaja, had in yoke five hundred
2406
ploughs for sowing time. One early morning, the
Buddha, approached the farmer at work. As it was
the time of food distribution, the Buddha drew
near and stood at one side. As Bharadvaja saw the
Buddha waiting for alms, he spoke to him: O
recluse Gautama, I plough and sow, and when I
have ploughed, I eat! You, recluse Gautama,
should plough and sow too; for, having done so,
you may eat. The Buddha replied: I too. O
Brahmin, plough and sow; and having ploughed
and sown, I eat. Bharadvaja said: But we see
rod, nor oxen! Yet you speak so! Please tell us
what ploughing is yours. We would like to know
what you mean. The Buddha said: O
Bharadvaja, confidence is the seed, discipline is
is my pole, mind is the strap. And I have
mindfulness for ploughshare and goad. I am
guarded in act and word, temperate in eating.
With truth I clear the weeds, and bliss my
deliverance. Vigor, my team in yoke, carries me
to the security of the bonds. And it goes on,
without turning back. It goes where there is no
suffering. And thus is the ploughing done, and
there comes the deathless fruit. Having ploughed
this ploughing, one is free from all sorrow. After
hearing the Buddhas words, Bharadvaja had a
large copper bowl filled with milk rice and offered
it to the Buddha, saying: Let Master Gautama eat
this milk rice! A ploughman indeed is the Master
since he ploughs and ploughing for deathless
fruit. The Buddha replied: This is not mine to
enjoy fare won from chanting hymns. This is not
the thing for the sage. O Bharadvaja. The
Awakened One reject such food. Where the
dharma reigns, this is the livelihood. You must
offer other food and drink to the Stainless Great
Sage of holy calm, for he is a field to man who
desires to sow merits! Then Bharadvaja
approached and fell with his head at the Buddhas
feet and cried: Its amazing, Master Gautama.
Its marvellous! Just as a man might set up a thing
overturned, reveal what is hidden, or point out the
way to the blind, bring a lamp into the darkness so
that those with eyes might see forms; even so, the
Dharma has been made clear in many figures by
Master Gautama. I am going to Master Gautama

for refuge, to the Dharma and the Order of monks.
May I receive the Buddhist precepts in the
presence of Master Gautama, may I receive
higher ordination! Not long after Bharadvajas
ordination, he dwelt alone, aloof, diligent, ardent,
resolute, soon entered and abided in the supreme
goal of the holy life, and by his own super
knowledge he realized the ArahantshipNh vay
Toi nghe; Mot thi bac ao s ang lu lai x
Ma Kiet a, tai mot ngoi lang Ba La Mon vung
Ekanala, thuoc khu nui oi Nam Sn. Luc ay co
mot v Ba La Mon la nong gia Pha Li oa ang
chuan b at 500 cai cay vao ach e san sang cho
mua gieo gat. Vao mot buoi sang sm, c Phat
ang y bat i en nha nong gia Pha Li oa trong
khi ngi ay ang lam viec. Va ung luc y ang
phan phat vat thc, c Phat tien lai gan va ng
mot ben. Khi thay c Phat ang ch thc pham,
nong gia Pha Li oa ben noi vi ngai nh sau:
Nay ton gia, toi cay cay gieo gat, sau khi gieo
gat xong toi mi an. Ngai cung vay, nay ton gia,
ngai cung phai cay, gieo, va gat roi mi an. c
Phat ben tra li: Nay Ba La Mon, Ta cung cay
va gieo vay; sau khi cay va gieo xong, ta an.
Nong gia Pha Li oa lay lam la hoi c Phat:
Nhng nao chung toi co thay au cai cay, cai
ach, cung khong thay li cay, roi hay bo cua ton
gia Gautama! Ma sao ngai lai noi nh vay? Xin
noi cho chung toi c biet ieu nay. Chung toi
muon biet ieu nay. c Phat tra li: Long tin
la hat giong, hanh au a la ma, tr tue la cai
ach va cay cay. Tam la can cay, tam la cay
cng. Ta gi chanh niem lam li cay va gay
thuc. Ta song phong ho trong ngon ng va hanh
ong, tiet o trong vat thc. Ta nho sach co dai
hay ac phap vi long chan that. Va cc lac la giai
thoat cua Ta. Tinh tan la co xe a Ta en trang
thai an on khoi cac kho ach. Trc ch thang tien
khong quay tr lai. No i en cho khong con au
kho. Va nh vay la viec cay cay a xong, roi qua
bat t xuat hien. Sau khi a lam xong viec cay
ba ay, con ngi c giai thoat khoi moi phien
muon, u nao. Ngay sau o, Pha Li oa bao
bi ay mot bat cm tron sa dang len c Phat
va noi: Xin ton gia Co am hay tho dung bat
cm tron sa nay! Ton gia qua that la mot nong
gia v ngai cay ruong a en qua bat t. c
Phat ben tra li: That khong xng ang cho Ta
2407
tho dung thc pham co c do giang kinh ngam
ke. o khong phai la pham vat danh cho cac bac
Hien Thanh. Nay Pha Li oa, ch Phat khong
tho nhan thc vat nh the. ni nao chanh phap
nay con hng thanh, th ay la chanh mang. Ong
phai dang thc an uong khac cho bac Hien Thanh
vo nhiem thanh tnh. V bac ay la tha ruong
phc cho nhng ai muon gieo trong cong c!
Luc o Pha Li oa en gan sat chan c Phat
va thot len: That vi dieu thay ton gia Co am!
That hy hu thay! Nh mot ngi co the dng
ng mot vat b quang nga xuong, phi bay ra
nhng g b che kn, hay ch ng cho ngi mu,
em en vao bong toi e nhng ai co mat co the
trong thay sac, cung vay, chanh phap a c ton
gia Co am giang giai sang to bang nhieu
phng tien anh du. Nay con xin quy-y ton gia,
quy-y phap, va quy-y Tang chung Ty Kheo. Xin
cho con c tho gii xuat gia trc ton gia Co
am. Xin cho con tho ai gii. Sau khi tho gii
xong, Pha Li oa song mot mnh vi hanh vien
ly, tinh tan, nhiet tam, kien nh, chang bao lau a
the nhap va an tru vao toi thng cu canh cua
i song pham hanh va vi thng tr, Pha Li
oa a chng at muc ch ay ngay trong hien tai
e tr thanh mot bac A La Han.
Kasina (p): e muc hanh thien Kasina (Bien
x)A Pali term for complete field, a category
of meditative objects used in Theravada
meditative tradition as bases for developing the
ability to enter into meditative absorptions (jhana
or dhyana). Total field served as objects of
meditation as supports for concentration of the
mind. The mind is exclusively and with complete
clarity filled with this object until reaching
samadhi. The meditator concentrates one-
pointedly on a particular external objects as the
preparatory image (parikamma-nimitta) until it
appears even when the eyes are closed, at which
point it is called an acquired image (uggaha-
nimitta). When one is able to concentrate single-
mindedly on the meditative object, one enters into
the first jhana. There are ten kasinasT Nam
Phan ch lanh vc toan dien, pham tru cua
nhng e muc dung trong thien Nguyen Thuy nh
nhng can ban i vao nh. Lanh vc c dung
lam oi tng hay thoai au trong nha thien nham
giup cho s tap trung tinh than. Tinh than luc nao

cung ch b mot oi tng xam chiem cho ti ai the passing of the Buddha. He is also revered
nh. Hanh gia nhat tam tap trung vao mot ngoai
vat ac biet nao o nh la mot hnh anh chuan b
cho ti khi nao hanh gia nham mat ma e muc
van hien len, chng o hanh gia a at c giai of the Mind-seal when the Buddha held up a
oan au cua thien nh. Co mi lanh vc trong golden flower and Maha-Kasyapa smiled.
thien nh:
1) The Earth Kasina: at.
2) The Water Kasina: Nc.
3) The Fire Kasina: La.
4) The Wind (air) Kasina: Gio.
5) The Blue Kasina: Mau Xanh lam.
6) The Yellow Kasina: Mau vang.
7) The Red Kasina: Mau o.
8) The White Kasina: Mau trang.
9) Akasha: The Space KasinaKhong gian.
10) The Consciousness Kasina (in
Abhidharma, the Light Kasina): Y thc (trong
Vi Dieu Phap la Anh Sang).
** See Forty meditation subjects.
Kasmira (skt): Kashmir or Kasmir (skt)Ke
TanAncient Kashmir kingdom, situated in the
north-east of India. A region which Asoka added
to his empire right after he enthroned. Kashmir
was one of the most important centers of Buddhist
Sanskrit learning and the center of the most
powerful Buddhist school. Kashmir played an
important role in the transmission of Buddhism to
ChinaCa Thap Di La, vng quoc co Ke Tan,
bay gi la Kashmir, nam ve pha tay bac An o. 3)
Vung at ma vua A Duc a sap nhap vao vng
quoc cua mnh ngay sau khi ong len ngoi. ay la
mot trung tam Phan ng quan trong, cung la mot
trng hoc Phat giao co uy the thi o. Kashmir 4)
gi mot vai tro quan trong trong viec truyen ba
Phat giao sang Trung QuocSee Kashmir.
Kassan-Zene (jap): S Giap Sn Thien Hoi
(Phat giao Nhat Ban).
Kastha (skt): Kashtha (skt)TimberWoodA
piece of woodGoMot mieng go.
Kasyapa (skt): Kassapa (p)Maha Kasyapa
(ai Ca Diep)
1) A Brahmin of Magadha who became a close
disciple of the Buddha, and was at the time of
his death the senior member of his Sangha.
He is said to have excelled in ascetic
practices and moral uprightness. He presided
over the first council, held immediately after
2408
in East Asia regarded as the first Patriarch in
the Zen school. He was regarded as the First
Patriarch from the story of the transmission
Maha-Kasyapa is said to have become an
Arhat after being with the Buddha for eight
days. After his death he is reputed to have
entrusted Ananda with leadership of the
OrderCa Diep, mot ngi thuoc dong Ba
La Mon Ma Kiet a, tr thanh mot e t
than can cua Phat. Ngi ta noi ong noi tieng
ve kho hanh va gii c. Ong la ngi a chu
tr ngh hoi kiet tap kinh ien au tien ngay
sau khi Phat nhap diet. Ong c Phat giao
the trong vung ong A knh trong va xem nh la
e nht to dong Thien An o. Ong c coi
nh s to dong thien An o t cau chuyen
Truyen Tam An ve Ma Ha Ca Diep mm
ci khi c Phat a len nhanh kim hoa.
Ngi ta noi Ma Ha Ca Diep ac qua A La
Han ch sau tam ngay theo Phat. Sau khi Ma
Ha Ca Diep th tch, ong uy thac cho ngai A
Nan lam chu tch hoi ong Tang Gia thi bay
gi.
2) A class of divine beings similar or equal to
Prajapati: Drinking Light DevaAm Quang
Thien.
The father of gods, demons, men, fish,
reptiles, and all animals: Cha cua het thay
chung sanh (tri, than, ngi, ca, loai bo sat,
va het thay thu vat).
The constellation of drinking light, i.e.
swallowing sun and moon (but without
apparent justification): Chom sao nuot anh
sang cua mat tri va mat trang (nhng
khong co s kiem chng ro rang).
5) One of the seven or ten ancient Indian sages:
Mot trong bay hay mi bac Thanh cua An
o.
6) Name of a tribe or race: Ten cua mot bo lac
hay mot chung toc.
7) Kasyapa Buddha, the third of the five
Buddhas of the psent kalpa, the sixth of the
seven ancient Buddhas: Phat Ca Diep la v
Phat th ba trong nam v Phat hien kiep, la v
Phat th sau trong bay v Phat thi co.

8) According to Eitel in The Dictionary of
Chinese-English Buddhist
Mahakasyapa, a brahman of Magadha, who
became one of the principal disciples of
sakyamuni, and after his death became leader
of the disciples, convoked and presided
(directed) the first synod,whence his title
chairman (Arya-Sthavira) is derived: Theo
Eitel trong Trung Anh Phat Hoc T ien, Ma
Ha Ca Diep la mot v Ba La Mon cua x Ma
Kiet a, tr thanh mot trong nhng ai e t closer to the Sthaviravadins. Hence, they are also
cua Phat Thch Ca. Sau khi Phat nhap diet,
ong a tr thanh trng chung Ty Kheo, va
trieu tap va chu tr hoi ngh kiet tap kinh ien
au tien, chc v thng toa cua ong co t continues to exist, thus partially modifying the
ay.
9) He is accounted the chief of the ascetics
before the enlightenment: e nhat hanh au
a trc khi giac ngo.
10) The first compiler of the canon and the first
patriarch: V kiet tap kinh ien au tien va v
to th nhat sau thi Phat.
11) A Bodhisatva, whose name heads a chapter in
the Nirvana Sutra: V Bo Tat ma ten ng
au trong mot chng cua Kinh Niet Ban.
Kasyapa Buddha: Ca Diep PhatThe sixth of
the seven former BuddhasV Phat th sau trong
bay v co Phat.
Kasyapa-Matanga (skt): Ca Diep Ma ang
Nhiep Ma angTruc Nhiep Ma angThe
monk who with Gobharana, of Central India, or
Dharmaraksa, i.e. Chu-Fa-Lan, according to
Buddhist statements, brought images and
scriptures to China with the commissioners sent by
Ming-Ti, arriving in Lo-Yang in around 67 A.D.
According to tradition the first official Indian
monk, along with Gobharana, to arrive in China
around 67 A.D. They translated the Sutra of the
Forty-Two SectionsMot v s ngi mien Trung
An o. Thi Han Minh e, vua sai mot phai oan
sang An o cau phap a gap s. S cung vi ngai divisions and the five divisions.
Truc Phap Lan mang tng Phat va kinh ien ve
Lac Dng khoang nam 67 sau Tay Lch. Theo
truyen thong hoang hoa, ay la v Tang An o
au tien cung vi Gobharana en Trung quoc. Tai
ay ho a cung dch bo kinh T Thap Nh Chng
vao khoang nam 67 sau Tay Lch.
2409
Kasyapiya (skt): Mahakasyapiya (skt)The
terms, Kasyapiya schoolCa Diep DiCa Diep Di Bo
hay Giai Thoat Gii KinhCa Diep DuyCa
Diep TyCa Diep BaKha Thi Bi DAm
Quang BoA school formed on a division of the
Mahasanghikah into five schools a century after
the Nirvana. Kasyapiya was one of which
teaching based on the Kayapiya Sastra. The
Mahakasyapiyas differed on minor poits from the
Sarvastivadins and the Dharmaguptikas, and were
called the Sthavariyas. The Mahakasyapiyas
believed that the past which has borne fruit ceases
to exist, but that which has not yet ripened
position of the Sarvastivadins, for whom the past
also exists like the present. The Mahakasyapiyas
are sometimes represented as having effected a
compromise between the Sarvastivadins and the
Vibhajyavadins, and also claim a tripitaka of their
ownSau khi c Phat nhap diet, trng phai
Tieu Tha Nguyen Thuy c chia lam nam
nhanh, trng phai Ca Diep Di la mot, giao
thuyet can ban da vao bo Luan Ca Diep Di. Bo
phai nay khac vi Nhat Thiet Hu Bo va Phap
Tang Bo oi chut nhng rat gan vi Thng Toa
Bo, nen con c goi la Sthavariya. Am Quang
Bo tin rang qua kh a sinh qua th khong con ton
tai na, con qua kh cha sinh qua th tiep tuc ton
tai; do o, ho lam rung chuyen phan nao a v
cua phai Hu Bo von cho rang qua kh cung ton
tai nh hien tai vay. oi khi Am Quang Bo c
xem nh la trng phai thoa hiep gia Hu Bo
(Sarvastivadin) va Phan Tch Bo (Vibhajyavadin).
Phai nay cung oi co bo Tam Tang cua rieng
hoSee Five volumes of Vinaya of Hinayana
sects.
Kasyapa school: Trng phai Ca Diep (Ca Diep
Bo)See Kasyapa.
Kasyapiyah (skt): Ca Diep Di boSee Two
Kata (p): A matChiec chieu (em).
Katagiri Roshi, Dainin (1928 - ): Name of a
Japanese Zen master of the Eihei-di lineage of
Soto, who in 1963 moved to the U.S.A. to teach at
Zenshu-ji Soto Zen Mission in Los Angeles. He
later helped to establish the San Francisco Zen

Center and Tassajara Mountain Center in
California. He has been one of the most
influential Zen masters in the West and has
trained a number of students who later became
teachers themselvesTen cua v Thien s Nhat
Ban thuoc dong truyen tha Eihei-di cua tong
Tao ong, ngi a di chuyen sang My vao nam
1963 e day Thien Tao ong tai Trung Tam Soto
Zen Mission Los Angeles. Ve sau nay ong giup
thanh lap Trung Tam Thien San Francisco va
Trung Tam Thien tren Nui Tassajara cung tai
california. Ong la mot thien s co anh hng nhat
Tay Phng va a giao huan mot so thien sinh
ma sau nay cung tr thanh nhng thay day thien.
Kataku-Jine (jap): Zen master He-Ze-Shen-
HuiHa Trach Than Hoi Thien SSee Shen-
Hui-He-Ze.
Kataku-shu (jap): Ha Trach tong.
Katanana (p): Tri kien ve s thanh tu cua T
e.
Katasi (p): A cemeteryNgha a.
Katatta (skt): See Reserve karma.
Katatta-kamma (p): Katatta (skt)Nghiep Tch
TuSee Reserve karma.
Kathavatthu (p): Bo Ng TongPoints of
Controversy, one of the books of the Theravadin
Abhidhamma Pitaka. This book is about the
subjects of controversy, the refutation of the
heterodox views of other Buddhist schools
Thuyet S hay nhng iem tranh luan, mot trong
nhng bo sach cua Bo Luan Tang cua trng phai
Phat giao Nguyen Thuy. Bo sach nay bac bo cac
quan iem d giao cua cac trng phai Phat giao 4)
khacSee Theravada (V) (5).
Kathina (skt & p): Ca Hy NaCa eYet Hy
NaCong c y.
1) Hard: CngKhong uyen chuyenKhong
tng nhngInflexibleUnyielding.
2) Sangha Day or Kathina is usually held in
October. In the Theravada or Southern
tradition, monks go on a three-month retreat
during the rainy season. After the retreat, the
laity offer robes and gifts to them. This day
symbolizes the close relationship between the
monks and the lay people. On almost all of
these special occasions, Buddhists celebrate
these events by taking the Threefold refuge,
2410
accepting observance of the Five Precepts,
offering flowers and incense to the Buddha,
chanting sutras, meditating, offering alms to
the monks and nuns and listening to Dharma
talksKathina hay Ngay Tang Bao, thng
c to chc vao thang mi. Theo truyen
thong Theravada hay Phat giao Nam tong,
ch Tang kiet ha ba thang vao mua ma. Sau
mua kiet ha, Phat t tai gia lam le dang y va
pham vat len ch Tang. Ngay nay tng
trng cho s lien he chac che gia ch Tang
va Phat t tai gia. Vao nhng ngay le hoi ac
biet nay, Phat t c hanh le bang cach quy-y
Tam Bao, tho ngu gii, cung dng hng
hoa len c Phat, sau o ho tung kinh, ngoi
thien va dang cung thc vat len ch Tang Ni
cung nh lang nghe thuyet phap.
3) Ceremony performed in most of Buddhist
traditions at the end of the rainy-season
retreat, during which laypeople give new
robes to Buddhist monks and nuns. This is one
of the major opportunities for the laity to earn
merit from giving (dana). Besides, during this
ceremony, laypeople also offer food and
other necessities to the SamghaLe c
thc hien bi hau het cac truyen thong Phat
giao vao cuoi ky an c kiet ha, trong buoi le
Phat t tai gia cung dng y ao cho ch Tang
Ni. ay la mot trong nhng dp chnh cho
ngi tai gia co c phc c cung dng.
Ngoai ra, trong dp le nay ngi ta con cung
dng thc pham va nhng th can dung
khac cho Tang gia.
Name of a monks or nuns robe, received
after the summer retreat: Ten cua mot loai ao
cua ch Tang Ni, nhan sau mua an c kiet ha.
5) Ca Hy Na Nguyet: Kathina-masa, the month
in October-November, interpreted as the
month after the summer retreat, when monks
and nuns received the kathina robe of
meritThang gia thang mi va thang
mi mot, sau khi xong an c kiet ha, khi ch
Tang Ni nhan ao Ca Hy Na (Ha Lap).
6) Cong c Y: Ca Hi NaThe garment of
merits, given to monks after their summer
retreat of ninety days; it symbolized five
merits to which they had attainedCong c
y hay ao ca sa cua ch Tang sau 90 ngay an
 2411

1) One of Sakyamunis ten great disciples,

c kiet ha; bieu tng cho cong c ma ch
Tang a at c trong mua an c. respected as the foremost in debate: Mot
Katmandu: The present capital of NepalThu trong mi ai e t cua c Phat: One of
o cua x Nepal. the ten noted disciples of Sakyamuni.
2) The foundation work of the Abhidharma
Katsu (jap): Tieng hetA Japanese term for
philosophy
shout. The shout often used by Zen masters to (Abhidharma-jnana-prasthana-
shock their students into direct experience ofsastra) has been attributed to him, but it is by
reality (Kensho or Satori). According to the an author of the same name 300 to 500 years
later: Bo Luan Vi Dieu Phap c ngi ta
tradition, it was first used by Ma-Tsu Tao-I (Baso
gan cho ong la tac gia, ky that bo luan nay
Doitsujap). This happened at the illumination of
Ma-Tsu himself. It is mainly associated with c viet bi mot ngi cung ten, nhng sanh
sau ong t 300 en 500 nam.
Rinzai, a tradition that is famous for its abrupt and
** See Ten chief disciples of the Buddha.
confrontational methods, which also include blows
Kaudinya (skt): Name of one of the first five
with sticks. It is believed that an awakened master
disciples of SakyamuniTen cua mot trong nam
is able to perceive that a student is close to
v e t au tien cua c PhatKieu Tran Nh.
kensho and that the veils of ignorance can be
1) Ajnata-Kaundinya (skt): Kondanna (p)A
wiped away quickly with the skillful use of such
Nha Kieu Tran NhName a prince of
techniquesT ng Nhat Ban dung e ch mot
Magadha, uncle and one of the first five
tieng het. Tieng het thng c dung bi cac
disciples of Sakyamuni. He was the youngest
thien s e lam git mnh thien sinh va a ho
and cleverst of the eight brahmins who were
thang ti cho ai ngo. Theo truyen thong, tieng
summoned by King Suddhodana to name the
het c Ma To ao Nhat dung trc tien. Tieng
infant prince. He used to practise ascetic
het xay ra khi Ma To ngo thien. Tieng het chu
practices with Prince Siddhartha when he just
yeu ch lien he vi tong Lam Te, mot tong phai
left homeTen cua mot trong nam v e t
noi tieng ve phng phap trc dien va on ngo,
au tien cua c Phat. Ong la ngi tre tuoi
gom nhng cu ap bang tch trng. Ngi ta tin
nhat trong tam v Ba La Mon c vua Tnh
rang mot thien s a chng ngo co the nhan biet
Phan thnh en le quan anh Thai T s sinh.
hoc tro cua mnh co en gan vi ngo va viec
Ong nguyen la thai t x Ma Kiet a, la cau
ven len bc man vo minh co the quet i mot cach
cua c Phat, va cung la ban cung tu kho
nhanh chong bang phng cach kheo leo nay.
Katthaka (p): Bamboo treeCay tre. hanh vi c Phat khi Ngai mi xuat gia
(Nhom ong Kieu Tran Nh co nam ngi,
Katyana (skt): Ca chien dienSee Katyayana.
trc kia theo lam ban tu kho hanh vi c
Phat. Sau khi thay c Phat tho nhan bat sa
cua nang Muc N cung dng, cho rang c
Phat a thoi tam tren ng tm ao giai
thoat nen ho a ly khai vi Phat. Sau khi c
Phat thanh ao, nam v nay lai gap c Phat
tai vn Loc Uyen/Mrgadava trong thanh Ba
La Nai/Varanasi, c Phat thuyet giang ve
T Dieu e e o ho tr thanh nhng v Ty
Kheo au tien. ay la nam v e t au tien
cua c Phat).
2) Vyakarana-Kaundinya (skt): Tho Ky Kieu
Katyayana (skt): Maha-Katyayana or Tran NhAccording to Eitel in The
Mahakatyayaniputra (skt)Ma ha Ca Chien Dictionary of Chinese-English Buddhist
Dien. Terms, Vyakarana-Kaundinya, son of a very
wealthy Brahman family near Kapilavastu,

and was born before the Buddha. He was the
one, who was told by the Buddha that a
Buddha is too spiritual to leave any relics
behindTheo Eitel trong Trung Anh Phat
Hoc T ien, th Vyakarana-Kaundinya la v
ton gia, xuat than t mot gia nh Ba La Mon
giau co trong thanh Ca Ty La Ve, sanh ra
trc c Phat. Ngi a c c Phat bao Kausika (skt): Family name of IndraKieu Thi
rang mot c Phat qua la qua thieng lieng e
ma e lai bat c xa li nao tren tran the nay.
Kaudritya (skt): Regret or repentHoi hay an
nan viec lam ac trong qua khSee Fifty-one
Dharmas interactive with the Mind.
Kaukrtya (skt): RepentanceO tacSee
Seventy-five dharmas of the Abhidharma Kosa.
Kaula (skt): BeRaftA ferryboatIn
Mahayana Buddhism, the teaching is likened a
raft; when the goal, the other shore, is reached,
then the raft is left behind. The form of teaching is
not final dogma but an expedient methodTrong
Phat giao ai tha, giao phap Phat giong nh
chiec be; khi a en ch, th be cung nen bo lai.
Giao phap ch la phng tien ch khong la cu
canh.
Kaurtya (skt): Sam hoi (o tac)Remorse
RepentenceOne of the Upaklesa, or secondary
hindrancesSee Seventy-five dharmas of the
Abhidharma Kosa.
Kausalya (skt): Thien xaoSkillfulClever
Experienced.
Kausambi (skt): Kosambi (skt)Vatsapattana
(p)Cau La Cu QuocCau Diem Di Quoc
Cau Thiem DiC Thng DiName of a city
in ancient IndiaA country or an ancient city in
Central India, identified with the village of Kosam
on Jumna, 30 miles above Allahabad. The country
of King Udayana in Central India with a famous
capital mentioned in the Vogage to the West.
There was a great image of the Buddha. It was
one of the most ancient cities of IndiaKieu
Thng Di, ten cua mot o th thi co An o, mot
x hay mot thanh pho co Trung An o (tng do
vua u ien cai tr), bay gi la lang Kosam tai
Jumna, khoang 30 dam ben tren Allahabad.
Vng quoc cua vua Udayana vi kinh o noi
tieng c ghi lai trong Tay Vc Ky. Ni co mot
2412
hnh tng Phat that ln. ay la mot trong nhng
thanh pho co nht cua An o.
Kausidya (skt): Deadly sinIndolenceSloth
The practice of usuryIndolenceOne of the
Upaklesa, or secondary hindrancesGiai ai
See Seventy-five dharmas of the Abhidharma
Kosa.
Ca, ho cua vua tri e Thch.
Kausthila (skt): Cau Sat S LaMaha Cau hy
laAn arhat, maternal uncle of Sariputra, who
became an eminent disciple of SakyamuniCau
Sat Ch LaTen cua mot v A La Han, mot ngi
cau cua ngai Xa Li Phat, ngi a tr thanh mot
e t noi tieng cua c Phat.
Kaya (skt): Deha or Tanu (skt)Gia Da
BodyThan.
(I) Body is the first goal of meditationThan la
oi tng hang au cua thien quan:
1) The first goal of meditation practices is to
realize the true nature of the body and to be
non-attached to it. Most people identify
themselves with their bodies. However, after
a period of time of meditation practices, we
will no longer care to think of yourself as a
body, we will no longer identify with the
body. At that time, we will begin to see the
body as it is. It is only a series of physical
and mental process, not a unity; and we no
longer mistake the superficial for the real
Than la mot oi tng cua Thien: Muc ch
au tien cua thien tap la e nhan thc ban
chat that cua than ma khong chap vao no. a
phan chung ta nhan than la mnh hay mnh la
than. Tuy nhien sau mot giai oan thien tap,
chung ta se khong con chu y ngh rang mnh
la mot than, chung ta se khong con ong hoa
mnh vi than. Luc o chung ta ch nhn than
nh mot tap hp cua ngu uan, tan hp vo
thng, ch khong phai la nht the bat nh;
luc o chung ta se khong con lam lan cai gia
vi cai that na. **See Ngu Uan.
2) Mindfulness of your breathing in your body:
Anapanasati (p)Tnh thc ve hi th ni
thanTnh thc ve than trong nhng sinh
hoat hang ngay, nh i, ng, nam, ngoi, nhn
ai, nhn quang canh, cui xuong, duoi than,
mac quan ao, tam ra, an uong, nhai, noi
 2413

chuyen, van van. Muc ch la chu y vao thai king physician to cure others illnesses. Thus
o cua mnh ch khong chay theo nhng bien a Bodhisattva should comfort another sick
chuyen: Mindfulness of your body in daily Bodhisattva to make him happy: Duy Ma
life activities, such as mindfulness of your Cat ap: Noi than vo thng, nhng khong
body while walking, standing, lying, sitting, bao gi nham chan than nay. Noi than co
looking at someone, looking around the kho, nhng khong bao gi noi ve s vui
environments, bending, stretching, dressing, Niet Ban. Noi than vo nga ma khuyen day
washing, eating, drinking, chewing, talking, dat du chung sanh. Noi than khong tch, ch
etc. The purpose of mindfulness is to pay khong noi la rot rao tch diet. Noi an nan toi
attention to your behavior, but not to run after trc, ch khong noi vao ni qua kh. Lay
any events. benh mnh ma thng benh ngi. Phai biet
(II) The Buddhas teachings on human-bodyLi cai kho vo so kiep trc, phai ngh en s li
Phat day ve than: According to the ch cho tat ca chung sanh, nh en viec lam
Vimalakirti Sutra, Manjusri Bodhisattva phc, tng en s song trong sach, ch nen
obeyed the Buddhas command to call on sanh tam buon rau, phai thng khi long
Upasaka Vimalakirti to enquire after his tinh tan, nguyen se lam v y vng ieu tr tat
health, there was a converssation about the ca benh cua chung sanh. Bo Tat phai an ui
body as followsTheo Kinh Duy Ma Cat, Bo Tat co benh nh the e cho c hoan
khi Van Thu S Li Bo Tat vang menh cua hy.
c Phat i tham benh c s Duy Ma Cat, * Manjusri, a sick Bodhisattva should look into
nen mi co cuoc oi ap ve than nh sau: all things in this way. He should further
* Manjusri asked Vimalakirti: What should a meditate on his body which is impermanent,
Bodhisattva say when comforting another is subject to suffering and is non-existent and
Bodhisattva who falls ill?Van Thu hoi c egoless; this is called wisdom. Although his
s Duy Ma Cat: Pham Bo Tat an ui Bo Tat body is sick he remains in (the realm of) birth
co benh nh the nao? and death for the benefit of all (living beings)
* Vimalakirti replied: He should speak of the without complaint; this is called expedient
impermanence of the body but never of the method (upaya): Ngai Van Thu S Li! Bo
abhorrence and relinquishment of the body. Tat co benh ay phai quan sat c cac phap
He should speak of the suffering body but nh the. Lai na, quan than vo thng, kho,
never of the joy in nirvana. He should speak khong, vo nga, o la hue. Du than co benh
of egolessness in the body while teaching and van trong sanh t lam li ch cho chung
guiding all living beings (in spite of the fact sanh khong nham moi, o la phng tien.
that they are fundamentally non-existent in * Manjusri! He should further meditate on the
the absolute state). He should speak of the body which is inseparable from illness and on
voidness of the body but should never cling to illness which is inherent in the body because
the ultimate nirvana. He should speak of sickness and the body are neither new nor
repentance of past sins but should avoid old; this is called wisdom. The body, though
slipping into the past. Because of his own ill, is not to be annihilated; this is the
illness he should take pity on all those who expedient method (for remaining in the world
are sick. Knowing that he has suffered during to work for salvation): Lai na, ngai Van Thu
countless past aeons he should think of the S Li! Quan than, than khong ri benh,
welfare of all living beings. He should think benh chang ri than, benh nay, than nay,
of his past practice of good virtues to uphold khong phai mi, khong phai cu, o la hue.
(his determination for) right livelihood. Du than co benh ma khong nham chan tron
Instead of worrying about troubles (klesa) he diet o, o la phng tien.
should give rise to zeal and devotion (in his ** See Kaya, Four kayas, and Seventy-five
practice of the Dharma). He should act like a dharmas of the Abhidharma Kosa (I) (A).
 2414

Kaya-bhavana (p): Development of the (I) The three commandments dealing with the
emotionsThan tuSee Three dharmas (XLII). bodyBa gii ve than:
Kaya-duccaritam (p): Wrong conduct in body 1) Not to kill or prohibiting taking of life
Than ac hanhSee Three dharmas (IV). Khong sat sanh: We do not free trapped
animals; but, in contrast, we continue to kill
Kayagatasati (skt & p): Niem Than
and murder innocent creatures, such as
Mindfulness occupied with the body. The
fishing, hunting, etc.Chung ta chang nhng
contemplation of the thirty-two repulsive parts of
khong phong sanh cu mang, ma ngc lai
the body, hair of the head, hairs of the body, nails,
con tiep tuc sat sanh hai mang na, chang
teeth, skin, flesh, sinews, bones, marrow, etc.
han nh i cau hay san ban, van van.
Suy niem hay tnh thc ve than. Quan tng ve 32
2) Not to steal or prohibiting stealingKhong
phan cua than the nh toc, long, mong, rang, da,
trom cap: We do not give, donate, or make
xng, tuy, van vanSee Kayagatasmrti,
offerings; but, in contrast, we continue to be
Mindfulness of the body, and Ten recollections.
selfish, stingy, and stealing from others
Kayagatasmrti (skt): Kayagatasati (p)
Chung ta chang nhng khong bo th cung
Mindfulness with regard to the bodyNiem than
dng, ma ngc lai con lai tiep tuc ch ky,
(than hanh niem)Than Hanh Niem Tu Tap
keo kiet, trom cap na.
Mindfulness with regard to the body. According to
3) Not to commit adultery or prohibiting
the Kayagatasati-Sutta in the Middle Length
commiting adulteryKhong ta dam: We do
Discourses of the Buddha, cultivation of
not behave properly and honorably; but, in
mindfulness of the body means when walking, a
contrast, we continue to commit sexual
person understands that he is walking; when
misconduct or sexual promiscuityChung ta
standing, he understands that he is standing; when
chang nhng khong oan trang, chanh hanh,
sitting, he understands that he is sitting; when
ma ngc lai con tiep tuc ta dam ta hanh
lying, he understands that he is lying. He
na.
understands accordingly however his body is
(II) The four dealing with the mouth: Khau t
disposed. As he abides thus diligent, ardent, and
Bon gii veSee Vac-karmas.
resolute, his memories and intentions based on the
(III) The three dealing with the mind: Y tamBa
household life are abandoned. That is how a
gii ve y See Moras-karmas.
person develops mindfulness of the bodyQuan
Kaya-karmas-Vac-karmas-Moras-karmas
niem ve than (t duy ve than the con ngi). Theo
(skt): Than tam-khau t-y tamSee Kaya-
Kinh Than Hanh Niem trong Trung Bo Kinh, Tu
karmas-Vac-karmas.
tap than hanh niem la khi i biet rang mnh ang
i; khi ng biet rang mnh ang ng; khi nam Kayalahuta (p): Tam S Khinh AnLightness
biet rang mnh ang nam; khi ngoi biet rang mnh of mental bodySee Fifty-two mental states.
ang ngoi. Than the c x dung the nao th Kaya-moneyyam (p): Qualities of the sage as to
mnh biet than the nh the ay. Song khong phong the bodyThan tnh macSee Three dharmas
dat, nhiet tam, tinh can, cac niem va cac t duy (XLVI).
ve the tuc c oan tr. Nh oan tr cac phap Kayapagunnata (p): Proficiency of mental
ay ma noi tam c an tru, an toa, chuyen nhat body Tam S Tinh LuyenSee Fifty-two
va nh tnh. Nh vay la tu tap than hanh niem. mental states.
Kayagatasmrti-sutra (skt): Niem Than Kinh. Kayapassadhi (p): Tranquility of mental body
Kayakammannata (p): Wieldiness of mental Tam S Vang LangSee Fifty-two mental states.
bodyTam S Thch ngSee Fifty-two mental Kayasamati (skt): Equal state of bodyThan
states. bnh ang.
Kaya-karmas-Vac-karmas (skt): Than tam- Kaya-sankhara (p): Physical actionsThan
khau t-y tam. hanhThan NghiepThe karma operating in the
body (the body as representing the fruit of action
 2415

in previous existence. Body karma is difficult to utterly filthy (consider the body is impure). This
form than thought and speech karma, for there are negates the idea of Purity. Here a monk abides
times when we wish to use our bodies to commit contemplating body as body, ardent, clearly aware
wickedness such as killing, stealing, and and mindful, having put aside hankering and
commiting sexual misconduct, but it is possible for fretting for the world. As we see above, through
theories, virtues as well as our parents, siblings, contemplation we see that our body is not clean. It
teachers, friends or the law to impede us. Thus we is viewed as a skinned bag containing dirty trash,
are not carry out the bodys wicked karmaThe that will soon be disintegrated. Therefore, we
other two karmas are the karma of the mouth and must not become attached to itQuan va toan
of the mind)Than nghiep tieu bieu cho ket qua chng c than nay bat tnh. Ban chat cua than
cua nhng hanh ong cua than trong tien kiep. tam chung ta la bat tnh, ch khong ep ma cung
Tuy nhien, than nghiep kho c thanh lap hn y chang Thanh thien. Theo quan iem tam sinh ly
va khau nghiep, v nh co luc nao o mnh muon th than the con ngi la bat tnh. ieu nay khong
dung than lam viec ac th con co the b luan ly, co ngha tieu cc hay bi quan. Khach quan ma noi
ao c hay cha me, anh em, thay ban, luat phap ve than the con ngi, neu chung ta xem xet cho
ngan can, nen khong dam lam, hoac khong lam ky th se thay rang s ket thanh cua than nay t
c. V the nen cung cha ket thanh than nghiep toc, mau, mu, phan, nc tieu, ruot, gan, bao t,
c. Hai nghiep khac la khau va y nghiep. ** van van, la hang o cua vi khuan, la nhng ni ma
See Three karmas, and hree links with the Buddha benh tat ch phat trien. Hn na, mo hoi chay
resulting from calling upon him. khap than the nen khi chung ta o mo hoi, chung
Kaya-smrtyupasthana (skt): Meditation and ta se co mui hoi. Nc mat chay ra t oi mat, ct
full realization on the impurity of the bodyThan mui rn ra t hai lo mui, roi ct rai tiet ra t hai lo
Niem X (Quan Than Bat Tnh)The nature of tai. Nc mieng va m dai chay ra t trong
our bodies and minds are impure which is neither mieng. Nc tieu va phan chay ra t ni lo tieu
holy nor beautiful. From psychological and va hau mon, van van. Chnh v the ma c Phat
physiological standpoint, human beings are day co chn lo bat tnh trong c the chung ta, t
impure. This is not negative or pessimistic. moi lo nay luon r ra moi th can ba nh m ni
Objectively speaking, if we examine the co hong, mo hoi t lo long ni da, van van. Khong
constituents of our bodies from the hair, blood, co s bai tiet nao co the ngi, r hay nem cho vo.
pus, excrement, urine, intestines, liver, and Tat ca eu bat tnh. That vay, than chung ta bat
stomach, etc., they are dwelling places for many tnh va b hoai diet tng phut tng giay. Quan
bacteria. Many diseases are awaiting for the than cau ue bat tnh, phu nhan y ngh ve tnh.
opportunity to develop. Furthermore, perspiration ay v Ty Kheo quan than tren than, tinh can, tnh
flows from the whole body, and once we perspire, giac, chanh niem e nhiep phuc tham san tren
we smeel so bad. Tears flow from the eyes. Ear i. Nh tren ta thay khi quan than th than nay la
wax oozes from the ears and mucus flows from bat tnh. No b coi nh la mot cai tui da ng ay
the nose. Saliva and phlegm flow from the mouth. nhng rac ri d ban, va chang bao lau th no
Urine and excrement flow out from the penis and cung b tan ra. V vay chung ta khong nen luyen
anus, etc. Thus the Buddha teaches us that there chap vao than nay.
are nine openings in our body and from each of Kaya-socceyam (p): Purity of bodyThan thanh
them exudes all kinds of excretions all the the tnhSee Three dharmas (XLV).
time, i.e., phlegm from throat, sweat from the Kaya-sparshtavya (skt): The place of the body
pores of skin, etc. None of the things excreted are and touchesThan Xuc XSee Twelve
pleasant to smell or touch or taste. In fact, our entrances (II).
bodies are impure and subject to decay. The body Kaya-succaritam (p): Right conduct in body
as an abode of mindfulness. Contemplation of the Than thien hanhSee Three dharmas (V).
impurity of the body, or to contemplate the body
Kaya-vijnana (skt): Than ThcBody
as impure. Midfulness of the body as impure and
consciousnessTactile consciousnessBody
 2416

consciousness develops when the dominant consisted in making his own arm bleed by sticking
condition in which the body faculty meets an a knife into it and remarking that each drop of the
object of touch. The location of the body faculty is blood came from Tsao-Chi (Tsao-Chi is where
throughout the entire body. Cognition of the the Sixth Patriarch Hui-Neng founded his school)
objects of touch, one of the five forms of which meant that Zen demanded ones life for its
cognitionThan thc phat trien khi ieu kien noi mastery. Thus inspired, Ke-Chin-Fo-Kuo visited
bac trong o than tiep xuc vi oi tng ben many Zen masters. They were all well impressed
ngoai. Than can nam khap cac ni trong c the with his attainment, and some even thought that it
See Eight consciousnesses (I) (A). was he who would establish a new original school
Kaya-viveka (p): Than an c, than an tru. ieu in teaching of Lin-Chi. Finally, he set out to find
kien au tien giup cho viec hanh thien tot ep. an enlightened Zen master. He traveled to south
Thai o khong dnh mac vao luc tran: sac, thinh, China, where he eventually found and stayed with
hng, v, xuc va phap. Cung co ngha la than an Master Wu-Tsu-Fa-Yen, whom he served as an
c, tc la xa lanh cac ni on ao nao nhiet. Hang attendant for many years. However, Fa-Yen
ngay en ni yen tnh vang lang e hanh thien. refused to confirm his view of Zen. He thought
Kayendriya (skt): BodyThan canThe organ Fa-Yen was deliberately contradicting him .
of touch, one of the five organs of senseSee Giving vent to his dissatisfaction in some
Twenty two roots. disrespectful terms, he was about to leave Fa-
Yen, who simply said: Wait until you become
Kayika (skt): Lam viec bang than the
seriously ill one day when you will remember
Performed with the body.
me. While at Chin-Shan, Fo-Kuo contracted a
Kayujjukata (p): Rectitude of mental body
fever from which suffered terribly. He tried to
Tam S Chanh TrcSee Fifty-two mental
cope with it with all his Zen experiences which he
states.
attained before, but to no purpose whatever. He
Ke Chin Fo Kuo Zen Master: Khac Can Phat then remembered FaYens prophetic admonition.
Qua Thien SKe-Chin-Fo-Kuo (1063-1135), Therefore, as soon as he felt better, he went back
also called Yuan-Wu Ko-Chin, a native of to Wu-Tsu monastery. Fa-Yen was pleased to
Szechuan, was born in a Confucian family. He have his repentant pupil back. Since then he
was one of the famous monks in the Sung Dynasty stayed at Wu-Tsu for a long time. Even after he
and the author of a Zen text book known as the had realized profound enlightenment under Wu-
Pi-Yen-Lu. As a child he learned the Confucian Tsu and had received from him the seal of
classics by heart. One day he went to Dieu Tch confirmation, he stayed with him to train further
monastery where he happened to read Buddhist until the master's deathCung c biet vi ten
books, and felt as if he were recalling his old Vien Ngo Khac Can, ngi tnh T Xuyen. Von
memories. He thought to himself, I must have dong doi nha nho. Ngai la mot cao Tang i nha
been a monk in my previous life. Since then he Tong, va la tac gia bo sach Bch Nham Luc noi
was attracted to Buddhism and entered a Buddhist danh trong Thien Gii. T tuoi au th ngai a
monastery, where he devoted himself to the study thuoc long kinh ien Khong Giao. Mot hom dao
of the sutras. After nearly dying from an illness, chi chua Dieu Tch, tnh c oc c sach Phat,
he came to a conclusion that mere scholarly nghe nh ang nh lai nhng ky c xa xa. S
erudition could not bring one to the living truth of ngh: Kiep trc chac mnh la ong thay tu. T
the Buddha-dharma. It is to say: The right way to o luc nao ngai cung cam thay b Phat Giao thu
the attainment of Nirvana as taught by the hut nen a vao mot tu vien Phat Giao e lao mnh
Buddhas is not to be found in words. I have been vao viec nghien cu kinh ien Phat. Sau mot cn
seeking it in sounds and forms and no doubt I benh thap t nht sanh, ngai nhan thay rang ch
deserve death. When he recovered, he quitted rieng s thong thai ve sach v se khong bao gi
his old method, and came to a Zen master named cho phep mnh kham pha ra chn ly song ong
Chen-Chueh-Sheng. Master Shengs instruction cua Phat phap, ngha la Con ng chan chanh
 2417

dan en Niet Ban theo nh ch Phat giang day When he came to Jin-Shan, he became
khong nam trong van cu. Muon tm thay trong seriuosly ill. Remembering Zen master
thanh va sac, th ch con cach chet ma thoi. en WuTzus words, he pledged to return to study
khi bnh phuc, s t bo phng phap cu, en tham with him when he recoveredThien s Khac
hoc vi Thien s Chan Giac Thang. Loi day cua Can Phat Qua sanh nam 1063. Thay Thien
Thien s Chan Giac Thang la lay dao chch vao thuoc dong Lam Te, la mon o va ngi noi
canh tay cho mau chay roi bao moi giot mau chay Phap cua Ngu To Phap Dien. Ong la thay
ra t Tao Khe (Tao Khe la ni ma Luc To Hue cua ai Tue Tong Cao. Thu thieu thi s
Nang a sang lap ra tong tong phai cua ngai) va tinh thong Nho hoc. Ngi ta noi moi ngay s
cau tren am ch rang phai em sinh menh ra ma viet tren ngan ch. Mot dp vieng chua Dieu
thu ac Thien. c gi hng nh the, Khac Can T, thay sach Phat, s cam thay nh bat c
Phat Qua bai phong rat nhieu Thien s. Ho rat vat cu. Sau o s xuat gia va tho cu tuc gii
cam khch bi s thanh at cua s, co v con ngh vi Luat S T Tnh. Khi s en tu vien Kim
rang chnh s se la ngi dng len mot tong phai Sn, mac benh nang, nh en li day cua
ac sac mi trong phap mon cua ngai Lam Te. thien s Dien Ngu To, s nguyen khi benh
Cuoi cung s quyet nh du phng tm mot v tam bt se tr lai tham hoc vi Ngai.
thay thien a at c ai giac. Ngai du hanh ve * One day, a visitor whose official business
phng nam Trung Quoc, gap Ngu To Phap Dien, being over was to go back to the capital.
va lai lam th gia cho Ngu To trong nhieu nam. Being asked by him as to the teaching of Zen,
Nhng Phap Dien khong chu an chng kien giai Fa-Yen said: Do you know a romantic poem
Thien cua s. S ngh rang Phap Dien c mot mc whose last two lines somewhat reminds us of
noi ngc lai vi mnh, ben thot len nhng li vo Zen? The lines are:
le roi bo i. Khi s sap sa ri khoi Phap Dien, th For the maid she calls, why so often,
Phap Dien mi noi: i en khi benh ngat, bay when theres no special work to do?
gi ong mi nh en ta. S Kim Sn, mac Only this, perchance her voice is
chng thng han rat nang, co nhat het cho bnh overheard by her lover.
nhat bang tat ca kinh nghiem thien a tng at Mot hom Phap Dien co khach, khach von la
c trc kia, nhng chang giup c g. S ben quan e hnh a treo an t quan tr ve.
nh en li cua Phap Dien. Sau o s cam thay Khach hoi ve ao ly Thien, Phap Dien noi:
hn nen tr lai vi Thay Phap Dien. Thien s Quan e hnh co biet mot bai th tieu diem
Phap Dien vui ve thay o e a an nan tr ve lai. ma bon Thien chung toi nh mai mai hai cau
T o s ben Thay rat lau. Ngay ca khi a at cuoi khong? o la:
c ai giac tham sau va a c an chng xac Co nang goi mai nhng vo ch
nhan t Ngu To, ngai van tiep tuc lai ben thay Ch thang tot ma nghe ra thoi.
e ren luyen tam linh. (Tan ho Tieu Ngoc nguyen vo s
* Zen master Ke-Xin-Fo-Kua was born in 1063, Ch yeu ang lang nhan ac thanh).
a Chinese Zen Master of the lineage of Lin- * When this was recited, the young officer said,
Chi Zen. He was a student and Dharma Yes, yes, master. But he was told not to
successor of Wu-Tsu Fa-Yen. He was the take it too easilyNghe oc xong, vien quan
teacher of Ta-Hui-Tsung-Kao. A gifted youth tre noi: Vang, vang, tha ai s. Nhng s
who thoroughly studid the Confucian classics. bao ong ng co nghe theo de dang nh the.
He is said to have written one thousand words * Fo-Kuo heard of this interview when he came
everyday. During a visit to Miao-Tzu back from outside, and asked: I am told you
Monastery, he obseved some Buddhist recite the romantic poem for the young visitor
scriptures and was surprised by a strong while I was away. Did he understand?T
feeling that he had previously possessed ngoai tr vao, va nghe cuoc am ao nay
them. He then left home and received full- Phat Qua hoi: Nghe noi Hoa Thng oc bai
ordination with Vinaya Master Tzu-Shing.
 2418

th Tieu diem cho quan e hnh luc toi ra Dien gop li them: Viec ln mot i cua
ngoai, e hnh co hieu khong? Phat va To, chang phai ngi can nho chat
* Fa-Yen replied: He recognizes the kem ma co the tao nghe c. Ta giup vui
voices.Phap Dien ap: Y nhan ra tieng. cho ngi o.
* Fo-Kuo said: As long as the line says, The * Yuan-Wu Ko-Chin was one of the most
thing is to have the lover overhear her voice, important Zen masters of his time. With
and if the officer heard this voice, what is masters like him and the twenty-years-
wrong with him?Phat Qua noi: Cau th younger brother, Wu-Men-Hui-Kai, also in
noi Ch thang tot ma nghe ra thoi, neu nh the lineage of Lin-Chi Zen, Chinese Zen
e hnh nghe ra tieng y lam lan cho nao? reached the last peak of its development in
* Without directly answering the question, the China before the dharma transmitted by the
master abruptly said: "What is the Patriarch's patriarchs from heart-mind to heart-mind
idea of coming from the West? The cypress- Vien Ngo la mot trong nhng thien s xuat
tree in the court-yard. How is this? This at sac nhat trong thi cua ngai. Nh co ngai va
once opened Fo-Kuos eye to the truth of em trai cua ngai (kem hn ngai 20 tuoi) la Vo
Zen. He rushed out of the room when he Mon Khai Tue, cung la mon o cua dong
happened to see a cock on the railing give a Thien Lam Te, ma Thien Tong Trung Quoc
cry, fluttering its wings. He said: Is this not a trai qua mot thi phon thnh, trc khi cac
the voice? His famous verse of to truyen t tam truyen tam.
enlightenment: * After Fa-Yen passed away, Yuan-Wu set out
The golden duck vanishes into the gilt for the north, where he was appointed by high
brocade. state officials and finally by Emperor Hui-
With a rustic song, the drunkard returns Tsung himself to the abbacy of various large
in the woods. Zen monasteries. When the Kitan conquested
A youthful love affair. the north of China, Yuan-Wu returned to the
Is known only by the young beauty. south. However, he soon returned to his home
Khong tra li thang cau hoi, Phap Dien bao: province and was active there as a Zen
Y To s Tay lai la g? Cay ba trc san. master until his deathSau khi Ngu To Phap
The la the nao? Tc th tam mat Phat Qua Dien th tch, Vien Ngo tr ve mien bac. Tai
m ra ma thay ao ly cua Thien. S chuon ra ay cac quan trong trieu va ngay ca Hoang
khoi that, cht thay mot con ga ang xoc e Hue Tong a bo nhiem ngai lam vien
canh ma gay. S noi: ay ha khong phai la trng cac tu vien Thien ln khac nhau. Khi
tieng? Roi s lam bai ke giac ngo noi tieng ngi Khuat an chinh phuc mien bac Trung
sau ay e trnh len thay: Quoc, ngai a tr lai mien nam. Tuy nhien,
Kim ap hng tieu cam tu vi, chang bao lau sau, ngai a len ng tr ve
Sanh ca tung ly tuy phu qui, que hng va hoang hoa ay cho en luc
Thieu nien nhat oan phong lu s, th tch.
Ch ha giai nhn oc t tri. * Late in August in the year 1135, Fo-Kua
(Qua vang hng kn tui gam theu, appeared to be slightly ill. He sat cross-
Nhp ca tung ram say du ve, legged and upright, composed a farewell
Mot oan phong lu thu thieu nien, verse to the congregation. Then, putting down
Ch nhan giai nhn rieng t hay. the brush, he passed away. His cremated
Hoa Thng Thch Thanh T dch). remains were placed in a stupa next to Zhao-
* Master Fa-Yen added: he great affair of life Zhue TempleCuoi thang tam nam 1135, co
that has caused the Buddha and patriarchs to ve hi nhuom benh, s ngoi kiet gia viet ke
appear among us is not meant for small e lai cho Tang chung. oan s nem but th
characters and inferior vessels. I am glad that tch. Thap cot cua s ben canh chua Chieu
I have been a help to your delight.Phap Giac.
 2419

Keen faculties and dull faculties: Li can va Keep in mind: To memorizeNever forget
on can. He niem.
Keen intellect: Li tr. Keep moral disciplines: Sila-rakkhati (p)Gi
Keen roots: Able rootsCan tanh sang leLi gi iTo observe moral preceptsSee Precepts.
canSee Two roots (A). Keep more than three formal robes: Cat gi
Keen vision of right dharmas: Eye attained hn ba bo yA Bhiksu or Bhiksuni who keeps
through the cultivation of Buddha-truthInsight more than three formal robes (antaravsa,
into truthao nhan. uttarasangha, and sanghati), more than three long
Keen vision of the truth: Insight into the truth robes, more than three suits (not counting work
(the eye attained through the cultivation of clothes, underwear, and warm clothes for cold
Buddha-truth)ao nhan (cai nhn at c qua weather) and refuses to hand the excess over to
tu tap chan ly Phat giao). the Sangha for newly ordained members, commits
an offence involves Release and Expression of
Keep (v): Nam gi.
RegretV Ty Kheo hay Ty Kheo Ni nao cat gi
Keep abreast of: Bat kpKeep informed.
qua ba bo y (an a hoi, uat a la tang, va tang gia
Keep animals for slaughter: Nuoi thu vi muc le), tren ba bo ao trang, tren ba bo ao vat ho
ch sat sinh (chan nuoi gia suc e ban tht)See (khong ke quan ao lao tac, quan ao lot, va quan
Eight things which are unclean to a monk or a nun. ao am cho thi tiet lanh) ma khong chu giao cho
Keep away from someone: Stay away from giao hoi e cung cap cho cac v mi tho gii, la
someoneTranh xa ai. pham gii xa oa (buong bo va phat lo sam hoi).
Keep away from something: Stay away from Keep ones body erect: Hold ones body
somethingTranh xa ieu g. uprightGi cho than mnh thang.
Keep the discipline: Nhiep luat nghi giiSee Keep ones composure: Gi bnh tnh.
Three collections of pure precepts. Keep ones eyes half-open (partially): Mat he
Keep the faith, be dilligent in your study, m.
and always do the right thing even at the Keep in ones possession too many books:
cost of your life: Doc long tin, luon tam hoc va Cat gi qua nhieu sach vA Bhiksu or Bhiksuni
lam viec thien du chet cung quyet gi thien ao who keeps his or her possession too many books,
(oc tn, hieu hoc, thu t thien ao). even if those books are sutras connected to
Keep gold: Gi vangThis is one of the eight Buddhist studies, who is afraid to lend them to
things that monks and nuns are not allowed to others and who refuses to entrust them to the
possessMot trong tam th ma ch Tang Ni Sangha library for communal use, commitsan
khong c s huSee Eight impure things, and offence involves Release and Expression of
Eight things which are unclean to a monk or a nun. regretV Ty Kheo hay Ty Kheo Ni nao cat gi
Keep a large amount of cloth: Cat gi nhieu cho mnh qua nhieu sach v, du la kinh ien Phat
vai vocA Bhiksu or Bhiksuni who keeps a large giao, s cho ngi khac mn, cung khong chu
amount of cloth and does not hand it over to the ky thac vao th vien cua t vien e dung chung,
community or share it with someone who needs it, v ay pham gii xa oa (buong bo va phat lo sam
commits an offence involves Release and hoi).
Expression of RegretV Ty Kheo hay Ty Kheo Keep the precepts: Sila (skt)Silam-rakkhati
Ni nao cat gi mot so ln vai ma khong em ra (p)Gi giiCultivating ethical conductTake
cho Tang Ni chung s dung hay san se cho cac v (observe) the preceptsTraining in Moral
thieu thon, la pham gii xa oa (buong bo va phat discipline by avoiding karmically unwholesome
lo sam hoi). activitieshuan luyen ao c, t bo nhng hoat
Keep the mean between the extremes: Chap ong nghiep khong trong sachSee Precepts, and
trung. Three ways of discipline of a hearer (B).

Keep the precepts strictly: Gii hanh tinh
nghiemHe should keep the precepts strictly.
This is one of the five necessary conditions for
any Zen practitioners. If a Zen practitioner does
not meet these five conditions, he is very easily
subject to get harm from demonay la mot
trong nam ieu kien can thiet cho bat c hanh gia
tu thien nao. Neu v tu thien nao khong hoi u
nam ieu kien tren rat de b ma chng lam ton
haiSee Five conditions toward successful
achievements for a Zen practitioner.
Keep ones promise: Gi li ha.
Keep (take) ones promise to do something:
Gi hanh nguyen lam g.
Keep secret: Gi b mat.
Keep ones sense-organs under control: Ho
phong cac can.
Keep servants or slaves: Nuoi ngi lam hay
no le (nuoi nang no t)See Eight things which
are unclean to a monk or a nun.
Keep silent: Vacamyama (skt)Tnh mac
Hold ones peaceRestraining speech or voice
Gi im langNn.
Keep silent about ones faults: Khong noi loi
mnh (gi im lang ve nhng ieu sai quay cua
mnh).
Keep silver or money: Gi bac hay tien bac
This is one of the eight things that monks and nuns
are not allowed to possessMot trong tam th
ma ch Tang Ni khong c s huSee Eight Keeping animals for slaughter: This is one of
impure things, and Eight things which are unclean
to a monk or a nun.
Keep someone under strict control: Kiem
soat ai chat che.
Keep something intact: Gi cho ieu g o
c nguyen ven.
Keep something steadfastly: Tinh tan gi gn.
Keep still: Im langTo keep silentTo keep
calm. Keeping the pure precepts of Buddhas,
Keep supplies of grain and silk or of ultimately fulfilling them: See Ten kinds of
anything: To keep anything or to store anything Buddha-work in all worlds in all times of the
other than the eight appurtenances (tam mon can
dung). This is one of the eight things that monks
and nuns are not allowed to possessD tr bat
c th g, mot trong tam th ma ch Tang Ni ay la mot trong tam th ue hanh cua ch Tang
2420
khong c s huSee Eight impure things, and
Eight things which are unclean to a monk or a nun.
Keep all the teaching of Pure Land
perfectly: Vien tu Tnh o.
Keep up with: Bat kpTo catch up with.
Keep the vegetarian diet: Keep the fastTr
trai (tr to).
Keep ones words: Gi li haNoble man
must keep his wordsQuan t bat thc ngon hay
quan t nhat ngon (ngi quan t khong nuot li).
Keeper of the Buddha-law: Protector of the
Buddha-lawNgi ho tr Phat phap.
Keeper of the discipline: Observer of the
preceptsTr luat.
Keeper of the law of oxen: Tr Ngu Gii
Keepers of the law of oxen, an ascetic sect who
ate and acted like oxenNhng ngi tr gi gii
cua loai trau bo, co mot loai ngoai ao tin rang
e tao nhan sinh vao coi tri th phai hanh tr
ngu gii, phai kho hanh nh loai trau, phai nham
mat cui au an co va hanh x nh trau.
Keeper of the pagoda: Viharapala (skt)Ba La
(ngi gi chua).
1) Warden of a monastery: Viharapala (skt)V
s coi viec kiem chung trong t vien.
2) Keeper of a monastery: Guardian
WardenPala (skt)Ngi bao ho chua.
Viharapala (skt)V s coi viec kiem chung trong
t vienWarden of a monastery.
the eight things unclean to a monk or a nun
Chan nuoi gia suc e ban tht. ay la mot trong
tam th ue hanh cua ch Tang NiSee Eight
things which are unclean to a monk or a nun.
Keeping bad company: Giao du ac huSee
Six ways of wasting ones property.
Keeping the precepts perfectly: Sila-visuddhi
(p & skt)Gii thanh tnhPurity of life.
Buddhas (B).
Keeping servants: This is one of the eight things
unclean to a monk or a nunNuoi nang no t.

NiSee Eight things which are unclean to a monk
or a nun.
Kegon (jap): Hoa Nghiem Tong Nhat Ban
Japanese lineage of the Chinese Hua-Yen school,
which bases its teachings on the Avatamsaka
Sutra. It was introduced to Japan by the Chinese
monk Shen-Hsiang around 740 and was
patronized by the emperor Shomu (724-748). It
became one of the six main Buddhist schools of
the Nara period (710-784); the others were Kosa
School (Kusha), the Dharmalaksana school
(Hosso), the Avatamsaka school,
Satyasiddhishastra school, the Vinaya school, and
the Three Treatise School of the Madhyamika
(Sanron). Its main monastery is the Todai-di in
NaraDong truyen cua Nhat Ban thuoc tong Hoa
Nghiem cua trung Hoa, giao thuyet da vao kinh
Hoa Nghiem. Tong phai nay c a vao Nhat
Ban bi mot nha s Trung Hoa ten Shen-Hsiang
vao khoang nam 740 va c vua Shomu bao tr.
No tr thanh mot trong sau tong phai Phat giao
chnh di trieu ai Nara; nhng tong phai khac
la Cau Xa, Phap Tng, Hoa Nghiem, Thanh
That, Luat tong, va Tam LuanSee Buddhist
sects in Japan, Seven Sects in Japan, and Eight of
the early Japanese Buddhist sects.
Kegonkyo (jap): Tong Hoa NghiemSee
Buddhist sects in Japan.
Keiho-Shumitsu (jap): Kueifeng-Tsungmi
Khue Phong Ton MatA Zen master of great
learning during the Tang dynastyMot thien s
uyen bac i nha ng.
Keiki (jap): Ananda (skt)Name of the
Buddhas half brother and the second patriarch in
IndiaA Nan (Khanh Hy), ten cua ngi em
khac me vi c Phat, cung la v to th nh tai (Denkoroku), which chronicles the transmission of
An o.
Keirai (jap): Venerative bowKnh le.
Keisan (jap): Chih-ShanVung Khe SnSee
Keizan Jokin Zenji.
Keishu (jap): Striking the headKhe thu (dap
au le lay).
Keisoku (jap): Kukkutapada (skt)Cock-Foot
MountainNui Ke TucCocks foot mountain,
in Magadha, on which Kasyapa entered into
nirvana, but where he is still supposed to be
livingNui Chan Ga, ni ton gia Ca Diep nhap
2421
diet x Ma Kiet a, nhng ngi ta tin ngai hay
con song.
Keitoku-Dento-Roku (jap): Canh c Truyen
ang LucChing-Te-Chuan-Teng-LuRecord
Concerning the Passing On the Lamp, composed
in the Ching-Te period. This is the earliest
historical work of Chan literature, compiled by
the Chinese monk named T'ao-Hsuan in the year
1004. It consists of short biographies and
numerous anecdotes from the lives of the early
masters of Chan up to Fa-Yen-Wen-I, the
the founder of the Fa-Yen school. This thirty-volume
work, in which the deeds and sayings of over 600
masters are recorded and more than 1000 masters
are mentioned, is one of the most important
source works of Chan literature; many of the
koans that are found in later Zen literature were
fixed in writing here for the first timeCanh c
Truyen ang Luc co ngha la Bien Nien S c
truyen di anh en, soan di thi Canh c.
Tac pham xa nhat trong lch s van hoc thien, do
nha s Trung Quoc ten ao Nguyen soan nam
1004. Tac pham gom nhng tieu s ngan va
nhng giai thoai ve cuoc i cua cac thien s t
trc thi s to phai Phap Nhan la Thien S Phap
Nhan Van ch. Canh c Truyen ang Luc gom
ba tap, ghi lai y kien cua hn 600 thien s va noi
en hang ngan thien s khac. Nhieu cong an c
tm thay trong tac pham nay.
Keizan Jokin Zenji (1268-1325): Founder of
Soji-ji Monastery. He is regarded in the Japanese
Soto tradition as its most important master after
Dogen Zenji. He is also the fourth Japanese
patriarch (soshigata) of Soto, and is best known
for his Records of the Transmission of the Lamp
the tradition from Kasyapa to DogenV khai sn
ngoi t vien Soji-ji. Trong tong phai Tao ong
ngi ta xem ong quan trong bat th nh ch sau
co Thien s ao Nguyen ma thoi. Ong cung la v
to th t cua tong Tao ong, va noi tieng vi bo
Truyen ang Luc.
Kekkai (jap): Sima-bandha (skt)Bounded
areaA depository of rules of moralityKet
giiSee Bound by the commandments.
Kelikila (skt): Ke Li Cat LaKe Li Tch
LaKe Ly Ke LaThe attendant of a deva, one
 2422

of the VajrapanisTen cua mot v Kim Cang Thu Thien s ngi Anh thuoc tong phai Tao ong,
Bo Tat. theo hoc tai t vien Soji-di (Nhat Ban) vi thay
Kempon-Hokkeshu (jap): Hien Bon Phap Hoa Chisan Koho. Nam 1970 ba tr thanh tru tr cua tu
Tong (Nhat Ban). vien Shasta Abbey, ba cung day tai ai hoc
Kenchoji (jap): Chua Kien Trng (Phat giao Berkeley California va nhieu trung tam Thien
Nhat Ban). khac. Ba la ngi sang lap Hoi Phat T Quan
Tng, ba cung la tac gia cua mot so sach, gom
Kengo (jap): Bhadra-kalpa (skt)The good
bo Sinh Th va Ngi Phat T Tu Thien
kalpaThe virtuous kalpaHien KiepSee
Chuan B cai Chet Nh The Nao.
Bhadrakalpa.
Kengongokyosho (jap): Hoa Nghiem Ngu Giao Kennin (jap): Trieu ai Kien Nhan (Nhat Ban).
ChngSee Five periods of Buddhas teaching. Kenninji (jap): Kien Nhan T (Nhat Ban).
Kengongokyoshoshijiki (jap): Hoa Nghiem Kensho (jap): Giac NgoA Japanese term for
Ngu Giao Chng Ch S Ky, 6 quyen (Phat giao awakening, realization, or enlightenment.
Nhat Ban). One of the terms used in Zen for direct
apprehension of truth. It literally means seeing
Kengonkyo (jap): Avatamsaka (skt)Flower
nature, and is said to be awareness of ones true
Ornament SutraKinh Hoa NghiemSee
nature in an insight that transcends words and
Flower Adornment Sutra.
conceptual thought. It is equated with Satori in
Kengonkyotangenki (jap): Hoa Nghiem Kinh
some Zen contexts, but in others kensho is
Tham Huyen Ky (Nhat Ban).
described as an initial awakening that must be
Kengonshu (jap): Hoa Nghiem TongSee Hua- developed through further training, while satori
Yen Sect (IV). is associated with the awakening of Buddhas and
Keng-Sheng Assembly: Canh Than HoiAn the patriarchs of ZenT ng Nhat Ban dung e
assembly for offerings on the night of Keng-Shen ch giac ngo, chng ngo. Mot trong nhng t
to an image in the form of a monkey, which is the c dung trong Thien e ch s nhan biet trc
Shen symbolical animal. This is a Taoist rite tiep bang trc giac ve chan ly. Ngha en cua t
adopted by Chinese Buddhism as a local Buddhist nay la thay tanh, va ngi ta noi rang ay la s
riteHoi cung dng vao em Canh Than cau nhan biet chan tanh bang tue giac vt ra ngoai
cho quoc thai dan an, lay Kim Cng mat xanh ngon ng hay khai niem t tng. No tng ong
di hnh con kh lam bon ton. ay la mot nghi vi t satori (ngo) trong mot vai bai viet ve
thc Lao Giao, c Phat Giao Trung Hoa cong Thien, nhng trong vai bai khac th Kensho
nhan nh mot nghi thc Phat giao tai a phng c dien ta nh la thuy giac (hay s giac ngo luc
(m au hoi th anh chuong khua thanh la, ca hat ban s) can phai c phat trien qua tu tap nhieu
xng tung Phat, chung hoi va i va niem Phat, hn na, trong khi o th t satori lien he ti s
mot so th anh an thoi sao, suot em khong giac ngo cua ch Phat va ch To trong Thien.
ngu). Kensho-Godo (jap): A Japanese term for
Kenjuken (jap): Drsti-paramarsa (skt) looking into your own nature directly and finding
Conservative standpointKien Thu KienSee it to be the same as the ultimate nature of the
Drstiparamarsa. universe. It is, however, the main aim of the
Kennett Roshi, Jiyu (1924 - ): British born Soto Mahayana Meditation, and its attainment is
Zen master who studied at Soji-di in Japan under considered to be the real awakeningT ng
Chisan Koho Zenji. In 1970 she became the abbot Nhat Ban dung e ch Thay tanh trc tiep va tm
of Shasta Abbey, and she has also taught at the thay trong o tanh cua chnh mnh ong the vi
University of California at Berkeley, as well as tanh cua vu tru. Tong Lam Te tu tap phng
numerous Zen centers. She is the founder of the phap kien tanh nay, nhng tong Tao ong th
Order of Buddhist Contemplatives and author of a khong. Tuy nhien, muc ch va s thanh at chnh
number of books, including The Book of Life, cua ai Tha Thien van xem chan ngo la chu
and How a Zen Buddhist Prepares for Death. yeu.

Keo Temple: Chua KeoAnother name for
Tran Quang T Temple, a famous ancient temple,
located in Dung Nhue hamlet, Duy Nhat village,
Vu Th district, Thai Bnh province. It was built in
1608 by the bank of the Red River, so it has
gradually been eroded. In 1930, Duke Nguyen
Quyen donated his own land for rebuilding the
temple. The great bell of the temple cast during
the Le dynastyTen khac cua chua la Tran
Quang T, toa lac tai thon Dung Nhue, xa Duy
Nhat, huyen Vu Th, tnh Thai Bnh. Chua c
xay dng nam 1608 ben b song Hong Ha, nen b
nc xoay mon dan. Nam 1930, Quan Cong
Nguyen Quyen a cung dng at e xay lai ngoi
chua. Trong chua co ai hong chung c uc
vao thi nha Le.
Keruva (skt): Necklace of pearlNecklace of
diamondChuoi Anh Lac.
Kesara (skt): Ke Tac LaKe Tat La.
1) Hair: Toc hay long.
2) Mane of a lion: Long bm cua s t.
3) Curly hair: Long quan.
4) Name of a gem: Ten mot loai bao chau.
Kesini (skt): a PhatKe Thiet Ni.
1) Having long hair: Co toc hay nhng bui toc
daiHaving many locks of hair.
2) Name of a kind of Raksasi (female demon):
a PhatWho is associated
Samantabhadra (Pho Hien)Ten cua mot
loai La Sat NSee Ten raksasi mentioned
in the Lotus sutra.
Keso-Sodon (jap): S Hoa Tau Tong am (Phat
giao Nhat Ban).
Ketou (skt): Tng mao.
Ketu (skt):
1) Pataka (skt)Dhvaja (skt)FlagBanner
C.
2) Ke oA comet, name of two constellations
to the left and right of AquilaSao ke o, ten
cua hai chom sao nam ben trai va phai cua
chom sao Aquila. **See Nine luminaries.
3) Ke au: Name of a Brahman during the
Buddhas timeTen cua mot Ba la mon
trong thi Phat.
Kha (skt): H khong (bau tri hay khong gian)
Sky.
2423
Khacitavigarbha (skt): Hnh ve tren tngA
painted figure on the wall.
Khadaniya (skt): Kha an NiKh a Ni
Kh Xa NiTc ThcFood that can be
masticated or eaten, i.e., food in fruitso an co
the xe, nhai, roi nuot nh goc, canh, hoa, la va
qua (con bo-thien-ni la o an ngoam ngam nh
cm, mach, cm mach au, banh)See Two
groups of food, each of five kinds.
Khadga (skt):
1) A sword: Li kiem.
2) Rhinoceros horn: Sng te giac.
3) Rhinoceros: Te giac.
Khadga-visana (skt): Kiet Gia Ba SaKiet Gia
Ty Sa NaSng te giacA rhinoceros horn.
Khadira (skt): Kha a LaCon goi la Kh a
La, Kh at La, Kh e Ca, Yet at La, Yet at
Lac Ca, Yet a La, ten mot loai cay dch la T
Khng MocThe mimosa.
Khadira circle of mountain: Kha a La
SnThe fifth of the seven concentric mountain
chains of a worldCon goi la Kh a La Sn,
Vong nui Kha a La, vong th nam trong bay
vong nui Kim Sn.
Khadiraka (skt): Kha LeKiet a Lac Ca
Yet a Lac CaName of a mountain, the third
of the seven circles or concentric mountains
with
around Meru (Sumeru)Con goi la nui Kha a
Lac Ca. Vong th ba trong bay vong quanh nui
Tu-DiSee Seven concentric ranges around
Sumeru, and Nine concentric mountain ranges and
eight seas.
Khai Doan Temple: Chua Khai oanName
of a temple in Daklak province, South Vietnam.
The temple was built in 1951 and the history of
Khai Doan Temple has a close connection with
the immigration of the Vietnamese Kinh ethnic
group to the plateau of South Central Vietnam.
The structure of the main hall is a combination
between Western Highland and Vietnamese
architectures. The front face of the main hall
modelled like the long-house of Western
Highlands, while the rear face of which has
Vietnamese modern style. In the middle of the
main hall is the statue of Sakyamuni Buddha.
There is a copper bell, weighed 385 kilograms,
casted in 1954Ten cua mot ngoi chua trong tnh

ac Lac, Nam Viet Nam. Chua c xay dng
vao nam 1951 va lch s chua Khai oan gan lien
vi s di dan cua nhom ngi Kinh len vung cao
nguyen Nam Trung phan. Kien truc chanh ien la
s pha tron gia nghe thuat kien truc Tay Nguyen
va Viet Nam. Mat tien chanh ien c xay theo
kieu nha dai cua Tay Nguyen, trong khi mat sau
chanh ien c xay theo kien truc Viet Nam
hien ai. Gia chanh ien la tng Phat Thch Ca. Western Kingdoms: Its so cold in the area that
Co mot cai chuong ong, nang 385 k lo, c uc no cereals can grow here except wheat. The
vao nam 1954.
Khai Tuong Temple: Chua Khai Tng
Name of an ancient temple located in Tan Loc
hamlet, Bnh Dng disrict, Gia nh province,
South Vietnam. The temple was built in the
eighteenth century. It was rebuilt by King Minh
Mang to memorize his birthplace. In 1859,
Marshall Nguyen Tri Phng used the temple as a
military post against the French colonists. It is also
where Marine Captain Barbe fell into an ambush
and was killed on December 6, 1860. It was
destroyed by the French colonists in 1867. In
1804, a statue of the Buddha, made of jacktree
wood and gilded, was offered for worshipping by
King Gia Long to Quoc An Khai Tng Pagoda.
The statue is 2.50 meters high, the pedestal itself
is 0.54 meter high, the width between the two
knees is 1.20 meters. When the pagoda was gone,
the statue was moved to many places so it was
seriously damagedTen cua mot ngoi chua co
toa lac trong thon Tan Loc, huyen Bnh Dng,
tnh Gia nh, Nam Viet Nam. Chua c xay
khoang the th 18, en nam 1832 chua c Vua
Minh Mang cho trung tu e ky niem ni sinh cua
mnh. Nam 1859, Tong oc Nguyen Tri Phng
dung chua lam on luy chong Phap, ay cung la
ni ma vien ai uy thuy quan luc chien Phap ten
Barbe b quan ta phuc kch giet chet vao em 6
thang 12 nam 1860. Chua b giac Phap pha huy
vao nam 1867. Nam 1804, chua Quoc An Khai
Tng c vua Gia Long dang cung pho tng
Phat bang go mt thep vang. Tng cao 2 met 5,
e tng cao 54 phan, be ngang gia hai au goi
la 1 met 2. Khi chua b Phap pha huy, th tng
nay a c di i nhieu ni nen a b h hai
nang ne.
Khakkara (skt): Tch TrngA monks staff,
partly of metal, especially with metal rings for
2424
shaking to make announcement of ones presence,
and also used for demon expulsionCay gay cua
nha s, phan au co nhng vong thiet, khi rung
gay e bao cho biet s co mat cua ai; gay cung
con c dung e tr ma quy.
Khalcha: Cao XngName of a mountainous
country in North India. It located in the East of the
Pamirs. Fa-Hsien reported in The Records of
weather often turns frosty. The country is in the
middle of the Pamir ranges. From the Pamirs
onwards, except bamboos, pomegranate and
sugarcane, plants, trees and fruits are different
from those in China. People in this kingdom wear
the same coarse cloth as in China, but their felt
and serge cloths differTen cua mot x toan la
nui non trong vung Bac An. X nay toa lac ve
pha ong cua day Thong Lnh. Theo ngai Phap
Hien trong cac Vng quoc trong vung Tay Vc,
X nay thi tiet rat lanh, khong trong c ngu
coc ngoai tr lua mach, thi tiet tr lanh gia buot
rat bat thng. gia rang nui Tuyet cua x nay
tr i, ngoai tr tre, lu, va ma, con th nhng
loai cay trai khac eu khac biet vi Trung quoc.
C dan trong vng quoc nay mac mot th vai tho
nh ben Trung quoc, nhng n va da cua ho th
khac.
Khamapana (skt): Asking for pardonHoi loi.
Khanda (skt): Kien o.
1) A piece, a fragment, a portion, a section, a
chapter: Mot mieng, mot manh, mot phan,
mot chng sach.
2) Monastic rules: Quy luat t vien.
3) Khanda (p): Uan, nhom, tap hp. Than ngi
la tap hp cua nam uan: Sac (rupa), tho
(vedana), tng (sanna), hanh (sankhara),
thc (vinnana).
Khanh Hy Zen Master: Thien S Khanh Hy
((1066-1142)Zen Master Khanh HyA
Vietnamese Zen master from Long Bien, North
Vietnam. He left home and became a disciple of
Zen master Bon Tch at Chuc Thanh Temple. He
was the Dharma heir of the fourteenth generation
of the Vinitaruci Zen Sect. King Ly Than Tong
invited him to the capital to offer him the highest
position. He spent most of his life to revive and
expand Buddhism in North Vietnam. He passed

away in 1142, at the age of 76Thien s Viet
Nam, que Long Bien, Bac Viet. Ngai xuat gia
va tr thanh e t cua Thien s Bon Tch tai chua affected by natural calamities, but damages were
Chuc Thanh. Ngai la Phap t i th 14 dong Ty not very serious. However, during the war with
Ni a Lu Chi. Vua Ly Than Tong thnh ngai ve
trieu va ban cho ngai chc v cao nhat. Hau het
i ngai, ngai chan hng va hoang hoa Phat giao
tai Bac Viet. Ngai th tch nam 1142, tho 76 tuoi.
Khanh Long Zen Master: Thien s Khanh
LongA Vietnamese Zen Master from Bien
Hoa, South Vietnam. He was the founder of Hoi
Sn temple in Bien Hoa, South Vietnam in the
late eighteenth century. He spent most of his life
to expand the Buddha Dharma in South Vietnam.
His whereabout and when he passed away were
unknownThien s Khanh Long, que Bien
Hoa, Nam Viet. Ngai khai sn chua Hoi Sn
Bien Hoa vao cuoi the ky th 18 va hau het cuoc
i ngai hoang hoa Nam Viet Nam. Ngai i au
va th tch hoi nao khong ai biet.
Khanh Quang Temple: Khanh Quang T
Name of a temple, located in Can Th City, Can
Th province, South Vietnam. Khanh Quang
Temple was built in 1969 in commemoration of
Most Venerable Khanh Anh and Most Venerable
Hue QuangTen mot ngoi chua trong thanh pho
Can Th, Tnh Can Th, Nam Viet Nam. Chua
c xay dng nam 1969. Ten Khanh Quang
c at ra e tng nh hai v Hoa Thng chay trong chien tranh, roi mot phan c ngi c
Khanh Anh va Hue Quang.
Khanh Van Temple: Khanh Van TName of
an ancient temple in Lu Bao village, Hue,
Central Vietnam. The temple originated from a
small thatched house named Khanh Van, built by
a lady named Nguyen Th ao, probably during
the reign of Lord Nguyen Phc Chau. In 1732,
Venerable Giac Thu purchased this temple from
Mrs. Pham Th Lc. He reconstructed the temple
on the same site. In 1747, Lord Nguyen Phc
Hoat gave recognition to the temple with his
autograph reading: Sac T Khanh Van T. In
1805, Most Venerable Khanh oan, a disciple of
Most Venerable Giac Thu, rebuilt the temple.
During the reign of king Minh Mang, Most
Venerable Tam Trung rebuilt the temple again. In
1863, a disciple of Nhat T enlarged the structure,
installing tiled roofs. In 1871, the Ministry of
Construction received order to renew the gilted
2425
horizontal panel of the temple. From the late
nineteenth century, the temple was sometimes
the French, the temple was burnt down. After its
reconstruction, it was swept away by the historic
flood in 1953. In the late 70s, the temple was
rebuilt on the old site, but simpler. There also
remains a small bell of Bu Sn temple,
transferred here from Thien Mu temple after
Ngoc Sn temple was dismantledTen cua mot
ngoi chua co lang Lu Bao, An Van, Hue,
Trung Viet. Khi thuy chua la am Khanh Van, do
ba Nguyen Th ao, d cua mot chua Nguyen xay
dng vao khoang di trieu chua Nguyen Phc
Chau. Nam 1732, Hoa Thng Giac Thu mua lai
chua t tay ba Pham Th Lc. Ngai tai thiet chua
tren v tr cu. Nam 1747, chua Nguyen Phc
Hoat a cap ngach sac t vi ng but cua chua:
Sac T Khanh Van T. Nam 1805, Hoa Thng
Khanh oan, mot mon e cua Hoa Thng Giac
Thu, a trung tu chua. Di trieu vua Minh Mang,
Hoa Thng Tam Trung lai tai thiet. Nam 1863,
mot e t cua ngai Nhat T a m rong qui mo
cua chua va lp lai mai ngoi. Bo Cong a vang
ch sn thep lai bien vang sac t. T cuoi the ky
th 19, chua co vai lan b h hong v gio bao lut
loi, nhng khong nang ne. Nhng sau o chua b
tam dng lai b tran bao nam 1953 cuon troi het.
Vao cuoi thap nien 70s chua c tai thiet tren
nen cu, nhng n gian hn. Tai chua hien con
gi chiec chuong cua chua Bu Sn, thnh t chua
Thien Mu, sau khi chua Ngoc Sn b giai the.
Khanika (p): Ksana (skt)Sat na.
Khanjagardahbha (skt): Con la queThe
Buddha taught: Sentient beings had better throw
away ordinary thought, wisdom, knowledge as
they resemble the character of a lame donkey.
A lame donkeyc Phat day: Chung sanh nen
vt bo t tng hay tr tue pham phu v no nh
mot con la que.
Khantaka (p): Nga Kien TracThe Buddhas
horse
Khanti (p): Nhan nhucTolerance
ForenearancePatience.
Kharadiya (skt): Gia La a.

1) The mountain where the Buddha is supposed
to have uttered the Abode of Ti-Tsang: Ngon
nui ni ma c Phat a thuyet giang kinh
a Tang Thap Luan (ni cua ch v Bo
Tat).
2) A Bodhisattva stage attained after many
kalpas: Ngoi v Gia La a cua Bo Tat (do tu
tap nhieu a tang ky kiep Minh Ba La Mat ma
thanh tu, ay la hanh vo tng ma tho tr
ch phap).
Kharismiga (skt): Hoa Li Tap Di CaAn
ancient kingdom on the upper Oxus, which formed
part of Tukhara, the Kharizm of Arabic
geographersMot vng quoc co nam tren
thng nguon song Oxus, mot phan cua Tukhara.
Kharostha (skt): L ThanName of a sage
celebrated for his astronomical knowledgeTen
cua mot hien triet noi tieng ve khoa chiem tinh.
Khattiya (p): Hieu chienThe warriors in the
caste system of ancient IndiaDong doi Sat e
li trong he thong giai cap thi co An oSee
Ksatriya.
Khavandha (skt): Yet Ban aAccording to
Eitel in The Dictionary of Chinese-English
Buddhist Terms, Khavandha is an ancient
kingdom and city, modern Kartchou, south-east of
the Sirikol LakeTheo Eitel trong Trung Anh
Phat Hoc T ien, Yet Ban a la mot vng
quoc va thanh pho co, bay gi la Kartchou, ve
pha ong nam cua ho Sirikol.
Khema (p): Ty Kheo Ni Thai Hoa (co ngha la
tnh an, an ninh, an toan. Mot trong nhng ac
tnh cua Niet ban, trai han vi s an toan co ieu
kien cua the gian).
(I) Bhiksuni KhemaTy Kheo Ni Thai Hoa:
Name of one of the two first nuns of Nun
Buddhist Order. The Elder Sister Khema was
one of the pre-eminent female disciples that
the Buddha considered as chief among those
of great wisdom in the Order of NunsTen
cua mot trong hai v Ni Trng au tien cua
Phat giao. Ty Kheo Ni Thai Hoa la mot trong
nhng n e t xuat chung ma c Phat xem
nh e nhat gia nhng v co tr tue ln trong
hang Ty Kheo Ni.
(II) A conversation between Bhiksuni Khema and
King Pasenadi: According to the Samyutta
2426
Nikaya, Khemas reputation as a widely-
learned sage and brilliant talker spread
abroad and attracted the attention of King
Pasenadi who was deeply concerned about
some metaphysical problems. Her answers to
King Pasenadis question caused him such a
delight that he welcomed them immediately.
Her explanation, which was in harmony with
the Buddhas both in the spirit and language
to the kings amazement indicated her great
wisdom as praised by the Buddha. One day,
Elder Sister Khema wandered among the
Kosalan villages, took up her residence at
Toranavatthu near Sravasti. At the same time,
King Pasenadi was also journeying to
Sravasti. He ordered his attendant to find out
a recluse so that he can wait upon him today.
His attendant could not find any recluse for
the King to wait upon, but on the way back he
saw the Elder Sister Khema, a woman-
disciple of the Buddha. So King Pasenadi
went to visit Elder Sister KhemaTheo Kinh
Tap A Ham, danh tieng cua ba nh mot bac
hien tr a van va oi ng man tiep va lanh
li lan rong khap ni a loi cuon s chu y cua
vua Ba T Nac, ngi au tien quan tam ve
van e sieu hnh. Nhng cau oi ap cua ba
trc nhng cau hoi cua vua Ba T Nac a
khien nha vua vo cung hoan hy ma chap
nhan chung ngay lap tc. Nhng li giai thch
cua ba phu hp hoan toan vi nhng li giai
thch cua c Phat ve ca ngon t lan y ngha
khien nha vua rat oi ngac nhien trc ai tr
quang bac cua ba ung nh li tan than cua
c Phat. Mot ngay no, khi ang i du hanh
trong x Kieu Tat La, ba ghe lai an tru tai
Toranavatthu gan thanh Xa Ve (Sravasti).
Trong luc ay, vua Ba T Nac cua x Kieu Tat
La cung ang du hanh en thanh Xa Ve. Nha
vua ra lenh cho mot ngi hau i tm cho
c mot v Sa mon e ong co the ti tham
kien. Ngi hau i tm va tr ve tha rang
sau khi i quanh quan khap ca vung ong
khong tm c mot v Sa mon hay Ba la mon
nao e nha vua co the yet kien, nhng tren
ng ve ngi ay gap trng lao Ni Thai
Hoa, mot n e t xuat gia cua c Phat.
 2427

Vua Ba T Nac ben i vieng Ty Kheo Ni ba cung tra li giong nh vay. Xin Ty Kheo
Thai Hoa. Ni cho biet , do nhan g, do duyen g, ieu ay
* The king asked Elder Sister Khema: khong c c The Ton tuyen thuyet?
Venerable Bhiksuni! Does the Tathagata * Bhiksuni Khema responded: Now in this
exist after death?Nha vua hoi Ty Kheo Ni matter, great king, I will question you. Do you
Thai Hoa: Bach Ni S! Xin cho biet c reply as you think appropriate. Now, great
Nh Lai co ton tai sau khi chet chang? king, have you some accountant able to count
* Bhiksuni Khema responded: Great King! the sand of the Ganges thus: there are so
That is not revealed by the Buddha.Ni s many hundred grains or so many thousand or
Thai Hoa ap: Tau ai vng, ieu ay so many hundreds of thousands of grains?
khong c c Phat tuyen thuyet. Ty Kheo Ni Thai Hoa tra li: Tau ai
* The king asked: So the Tathagata does not vng, gi ay trong van e nay, toi muon
exist after death.Vua Ba T Nac hoi tiep: hoi ai vng. Xin ai vng c tra li cach
Xin Ty Kheo Ni cho biet co phai c Nh nao ma ai vng thay thch hp. Tau ai
Lai khong ton tai sau khi chet hay khong? vng, nay ai vng co ngi tnh toan so
* Bhiksuni Khema responded: That also, great sach nao co the em cat song Hang nh vay:
king, is not revealed by the Buddha.Ty co nhieu tram hat nh vay, nhieu ngan hat
Kheo Ni Thai Hoa ap: Tau ai vng, ieu nh vay, hoac nhieu tram ngan hat nh vay...
ay cung khong c c Phat tuyen thuyet. chang?
* The king added: Then what, Venerable * The king reply: Venerable Bhiksuni! No,
Bhiksuni! Does the Tathagata both exist and indeed.Nha vua ap: Bach Ty Kheo Ni,
no exist after death?Nha vua hoi tiep: khong the c.
Nh vay Nh Lai va ton tai, va khong ton * Bhiksuni Khema added: Then, have you
tai sau khi chet? some reckoner able to reckon the water in the
* Bhiksuni Khema responded: That also, great mighty ocean thus: There are so many
king, is not revealed by the Buddha.Ty gallons of water, so many hundred, so many
Kheo Ni Thai Hoa ap: Tau ai vng, ieu hundreds of thousands of gallons of
ay cung khong c c Phat tuyen thuyet. water?Ty Kheo Ni Thai Hoa lai hoi tiep:
* The king asked again: Then, Venerable Vay th ai vng co nha ke toan nao co the
Bhiksuni, the Tathagata neither exist nor not c lng nc trong ai dng nh vay: co
exist after death.Nha vua hoi tiep: Vay nhieu thung nc nh vay, co nhieu tram,
th, tha Ty Kheo Ni, Nh Lai khong ton tai nhieu ngan thung nc nh vay chang?
cung khong khong ton tai sau khi chet? * The king replied: Venerable Bhiksuni! No
* Bhiksuni Khema responded: That also, great indeed.Nha vua ap: Tha Ty Kheo Ni!
king, is not revealed by the Buddha.Ty Qua that khong the nao c.
Kheo Ni Thai Hoa ap: Tau ai vng, ieu * Bhiksuni Khema asked: How is that?Ty
ay cung khong c c Phat tuyen thuyet. Kheo Ni Thai Hoa hoi tiep: Nh vay la the
* The king asked: How then, Venerable nao?
Bhiksu, when asked Does Tathagata exist * The king replied: Venerable Bhiksuni!
after death? You reply That is not revealed Mighty is the ocean, deep, boundless,
by the Buddha. And when I ask other unfathomable.Nha vua ap: Bach Ty
questions, you make the same reply. What is Kheo Ni! That menh mong, sau tham, vo
the reason, what is the cause why this thing is lng, khong the do tan ay la ai dng.
not revealed by the Buddha?Nha vua hoi * Bhiksuni Khema added: Even so, gat king, if
tiep: Sao lai nh vay tha Ty Kheo Ni? Khi one should try to define the Tathagata by his
c hoi Nh Lai ton tai sau khi chet? Ty body form, that form of the Tathagata is
Kheo Ni ap ieu ay khong c The Ton abandoned, cut down to the root, made like a
tuyen thuyet, va khi ta hoi nhng cau khac palm-tree stump so that it cannot spring up
 2428

again in the future. Set free from reckoning as Ton, xin Ngai cho biet Nh Lai co ton tai sau
body is the Tathagata. Deep, boundless, khi chet hay khong?
unfathomable, just like the mighty ocean is * The Buddha replied: Great king, this matter
the Tathagata. To say: The Tathagata exists is not revealed by me.c Phat ap:
after death does not apply. To say the Tha ai vng, ieu nay khong c Ta
Tathagata does not exist after death does not tuyen thuyet.
apply... If one should try to define the * The king asked: Then, Lord, the Tathagata
Tathagata by feeling, by perception... by does not exist after death?Vua Ba T Nac
consciousness, that feeling of the Tathagata is lai hoi c The Ton: Bach The Ton, xin
abandoned, ... set free from reckoning by Ngai cho biet Nh Lai khong ton tai sau khi
feeling, by perception, activities, chet hay khong?
consciousness is the Tathagata, deep, * The Buddha replied: Great king, that also is
boundless, unfathomable like the mighty not revealed by me.c Phat lai ap:
ocean...Ty Kheo Ni Thai Hoa noi: Cung Tha ai vng, ieu nay cung khong c
vay, tau ai vng, neu ta co tm nh ngha Ta tuyen thuyet.
Nh Lai bang sac than cua Ngai th sac than * The king then asked the other questions that
ay cua Nh Lai a c oan tr, c cat he had asked Bhiksuni Khema and got the
t tan goc re, c lam cho giong nh khuc same reply exactly as beforeRoi sau o
than cay Ta la e no khong the sinh khi vua Ba T Nac hoi nhng cau hoi khac ma
trong tng lai. c giai thoat khoi s c ong a hoi Ty Kheo Ni Thai Hoa trc ay
lng bang sac than la c Nh Lai, that sau va c tra li cung y nh trc.
tham, vo lng khong the do tan ay, nh ai * The king said to the Buddha: Wonderful,
dng la Nh Lai. Noi Nh Lai ton tai sau Lord! Marvellous it is, Lord, how explanation
khi chet cung khong phu hp. Noi Nh Lai both of Master and disciple, both in spirit and
khong ton tai sau khi chet cung khong phu letter, will agree, will harmonize, will not be
hp. Neu ta co nh ngha Nh Lai bang cam inconsistent, that is, in any word about the
tho, tng, hanh, thc... th cam tho ay cua highest. Once, Lord, I went to visit Bhiksuni
Nh Lai a c oan tr... c giai thoat Khema and asked her the meaning of this
khoi s c lng bang tho, tng, hanh, thc matter, and she gave me the meaning in the
la Nh Lai; that sau tham, vo lng, khong very words, in the very sentences used bu the
the do tan ay, nh ai dng la Nh Lai. Lord. Wonderful, Lord! Marvellous it is,
* Hearing this explanation, King Pasenadi of Lord!Nha vua noi vi c Phat: Bach
Kosala was so delighted with words of c The Ton! That ky dieu thay! That hy
Venerable Bhiksuni KhemaVua Ba T Nac hu thay! Bach The Ton la cach giang cua
rat hoan hy trc nhng li giai thch cua Ty bac ao S va e t ve y ngha va van cu
Kheo Ni Thai Hoa. eu tng ong, eu hoa ieu, khong oi
(III) Confirmation from the BuddhaS xac nhan nghch nhau trong moi ngon t ve ieu toi
cua c Phat: Also according to the Samyutta thng nay. Bach c The Ton, co mot thi
Nikaya, on one occasion, King Pasenadi went con en vieng Ty Kheo Ni Thai Hoa va a
to visit the Buddha and asked the same hoi ba y ngha cua van e nay, Ty Kheo Ni
questions that he had asked Bhiksuni Khema Thai Hoa a cho con biet y ngha nay ung y
long agoCung theo Kinh Tap A Ham, vao ve ngon t, van cu va y ngha ma The Ton a
mot dp vua Ba T Nac en tham c Phat, giang hom nay. That ky dieu thay! That hy
nha vua cung hoi nhng cau hoi ma vua a hu thay! Bach c The Ton!
hoi Ty Kheo Ni Thai Hoa luc trc. * Then King Pasenadi rose from his seat,
* King Pasenadi asked the Buddha: Pray Lord, saluted the Lord by the right side and went
does the Tathagata exist after death?Vua awayoan vua Ba T Nac t cho ngoi
Ba T Nac hoi c The Ton: Bach The
 2429

ng day anh le c The Ton ve ben phai Ho rat hoan hy tu tap chanh phap. Trong toan x
roi ra i. co 14 ngoi t vien ln, khong ke nhng chua nho,
Khema, Ayya (1923-1997): German born Jewish ac biet la t vien Hoang Gia mi c xay dng.
nun who wrote a number of books on Co le con nhieu t vien trang le hn na, c
Buddhism, the most popular of which was nha vua va dan sung ao xay dng. Vao luc o
Being Nobody, Going Nowhere, which trong toan x, so lng Tang s len en nhieu
received the Christmas Humphreys Memorial van, a so theo Phat giao ai tha. Nha ca dan
Award. She was one of the most influential chung tai ay pha trc eu co xay thap, nho
Western meditation teachers, and taught nhat cung cao en 20 tac Anh.
courses in the U.S.A. , Australia, and Asia. In Khuddakagama (p): Khuat a Ca A Ham
1978 she became the assistant to Ven. The fifth of the Agamas, containing fifteen or
Khantipalo at Wat Buddhadhamma in New fourteen works, including such as the
South WalesTy Kheo Ni ngi Do Thai Dharmapada, Itivrttaka, Jataka, Buddhavamsa,
sanh tai c quoc, ba a viet mot so sach etc.Bo th nam trong nam bo A Ham, ch het
Phat giao, pho bien nhat la quyen Being thay tap kinh cha ke trong t A Ham kia nh
Nobody, Going Nowhere, c giai thng Kinh Phap Cu, Bon Sanh Kinh (Tien Than c
Tng Niem Christmas Humphreys. Ba la Phat), Bon S Kinh (nhng chuyen xay ra trong
mot trong nhng v thay thien Tay phng co qua kh)See Khuddaka-Nikaya.
anh hng ln, ba a tng day tai Hoa Ky, Khuddaka-Nikaya (p): Tieu A HamThe
Uc, va A Chau. Nam 1978 ba tr thanh phu Collection of Minor Discourses, the fifth part of
ta cua Ty Kheo Khantipalo tai Wat the Sutra-pitaka consisting of fifteen short
Buddhadhamma thuoc New South Wales, Uc collections or sections, including the
Chau. Dhammapada, the Udana, the Sutta Nipata, the
Khensur Rinpoche (tib): A Tibetan term for Theragatha, the Therigatha, and the JatakaTieu
precious former abbot, which means someone Bo Kinh, phan th nam cua ai Tang Kinh gom
who has retired as abbot of a monasteryT ng Mi lam phan, bao gom kinh Phap Cu, kinh Vo
Tay tang dung e ch V cu tru tr quy bau, co Van T Thuyet, tap kinh, Trng Lao Tang Ke,
ngha la ngi tru tr t vien a ngh hu. Trng Lao Ni Ke, va kinh Bon S, van van:
Khotan: X Vu ienName of an ancient 1) Khuddaka Patha (p): Nhng bai ke ngan
kingdom, northwestern part of India. At the time Khuddaka-Patha or Short texts. Collection of
when Fa-Hsien traveled to India, the country was rules and prescriptions for ceremoniesSu
rich and peaceful. Its inhabitants were prosperous tap cac qui tac lam le.
and followers of the Dharma. They were so 2) Dhammapada (p): Kinh Phap Cu
delightful in the practice of the Dharma. In the Dhammapada or The Way of Truth. Cllection
whole country, there were 14 large monasteries, of 426 verses on the basis of Buddhist
not to speak of the smaller ones, specifically the teaching, very famous in countries of
Royal Monastery was just built. Perhaps there Theravadan BuddhismCon goi la Con
were many more magnificient monasteries built ng Chn Ly. Van ban 426 cau nen tang
by faithful kings and devoted people. At that time, hoc thuyet Phat giao (Phap Cu), rat noi tieng
the number of Buddhist monks reached several tai nhng nc theo Phat giao Nguyen thuy.
ten thousand and the majority of which followed 3) Udana (p): Hoan Hy CaUdana or Paeans of
Mahayana Buddhism. In front of lay peoples Joy. Eighty pithy sayings of the Buddha80
houses, there was always a small stupa, the cau trang trong cua Phat.
smallest one was raised to a height of 20 inches 4) Itivuttaka (p): Itivuttaka or Thus said
Ten cua mot vng quoc co nam ve pha Tay Bac Discourses. Treatments of moral questions
An o. Vao thi ngai Phap Hien du hanh sang An that are ascribed to the BuddhaNhng bai
o th nc nay rat giau co va yen bnh. C dan kinh bat au bang Day nh the nay. Ngu
co i song phon thnh va eu la tn o Phat giao. ngon ao c c gan cho Phat.
 2430

5) Sutta Nipata (p): Nhng bai kinh su tap beneficient actionsi song cua ch v A
Sutta-Nipata or Collected Discourses. One of La Han. Nhng mau chuyen t thien tien
the oldest part of the canonical literature, of kiep cua Tang Ni va Thanh chung.
high literary worthVan ban ien le vi 14) Buddhavamsa (p): Buddhavamsa or history of
trnh o van chng cao. the Buddha. Tales in verses about twenty four
6) Vimana Vatthu (p): Cau chuyen nhng canh Buddhas who preceeded Sakyamuni
TriVimanavatthu or Stories of Celestial BuddhaTieu s cua c Phat. Truyen ke
Mansions. Collection of eighty three legends bang th ve 24 v Phat trc Phat Thch Ca.
that show how one can achieve rebirth as a 15) Cariya Pitake (p): Nhng pham hanh
god or deva through virtuous deeds83 su Chariya-Pitaka, or Modes of Conduct.
tap truyen thuyet cho thay cuoc song c Collection of tales that take up themes from
hanh se tai sanh trong the gii than thanh. the Jataka. They show how the Buddha in his
7) Peta Vatthu (p): Cau chuyen canh gii nga previous existences realized the ten
quyPreta-Vatthu or Stories of Petas. perfections (paramitas)Su tap chuyen ke
Concerning rebirth as a hungry ghost after an ve nhng chu e ln trong Jataka cho thay
unvirtuous lifeS tai sanh trong the gii ma Phat a at c Thap thien nh the nao.
oi sau mot i toi loi. Khulm (skt): Hot LamAn ancient kingdom and
8) Theragatha (p): Ke cua ngi thien nam city between Balkh and KunduzMot vng
Thera-gatha or Psalms of the Brethren. quoc co nam gia Balkh and Kunduz.
Collection of 107 songs that are ascribed to Khuong Tang Hoi: Sanghapala (skt)S
the oldest monks in BuddhismSu tap 107 Khng Tang HoiAn Indian monk supposed to
thanh thi c gan cho nhng nha s ngay be of Tibetan descent; but Sanghapala is
xa cua Phat giao. described as the eldest son of the prime minister
9) Therigatha (p): Ke cua ngi tn nTheri- of Soghdiana, and is porbably a different person.
gatha or Psalms of the Sisters. Seventy three Sanghavarman was the one who conducted
songs of the female elders who became translation of The Indefinite Life Sutra in Lo-
famous through their virtue73 Thanh thi Yang in 252 A.D. According to Professor Soothill
cua nhng s n c hanh ngay xa. in The Dictionary of Chinese-English Buddhist
10) Jataka (p): Tuc Sanh TruyenBirth Stories of Terms, Sanghapala, a native of Sogdiane, now
the Bodhisattva. The birth stories detail the belongs to China. His parents came to North
previous lives of the Buddha, his followers Vietnam to do business to earn a living. His father
and foesNhng cau chuyen tai sanh cua Bo passed away when he was only ten years old.
Tat. Nhng chuyen ke ve tien than c Phat, After that he left home and became a very famous
cac e t cung nh nhng ke chong oi Ngai: monk at that time. He thoroughly understood the
Jatakas. Tripitaka. He went to Tung-Wu (now Central
11) Niddesa (p): Nidessa, or commentary to the China) to expand the Buddha Dharma. He also
expositions in Sutta NipataNhng bai tran translated many sutras from Sanskrit into Chinese
thuat. Nhng bai bnh giai ve Kinh Sutta such as the Infinite Life Sutra, the Anapanasati
Nipata. Sutra, etc. He passed away in around 280 A.D.
12) Patisambhida (p): Book on Analytical Khng Tang Hoi la ten cua mot nha s ngi
Knowledge. Analytical treatments in the style Thien Truc, dong doi Tay Tang, nhng lai co mot
of Abhidharma (Abhidharma- v s khac cung ten Khng Tang Hoi, ngi a
Patisambhidamagga)Nhng bai e cap en dch bo Kinh Vo Lng Tho tai thanh Lac Dng
kien thc phan giai. Nhng bai luan phan tch vao nam 252 sau Tay Lch. Theo giao s Soothill
theo phong cac cua luan A Ty at Ma. trong Trung Anh Phat Hoc T ien th Khng
13) Apadana (p): Apadana or stories of lives of Tang Hoi la ngi nc Khng C, cha me sang
Arahants. Stories about previous existences at Giao Chau lam an buon ban kiem song. Ngai
of monks, nuns and saints renowned for their mo coi cha t luc mi len mi. Sau o ngai xuat

gia va tr thanh mot nha s noi tieng thi bay gi.
Ngai thong hieu Tam Tang kinh ien. Ngai sang
ong Ngo (bay gi la mien Trung nc Tau) e
hoang dng Phat Phap. Ngai dch nhieu kinh
ien t ch Phan ra ch Han nh Kinh Vo Lng
Tho va Kinh An Ban Thu Y, van van. Ngai th
tch khoang nam 280 sau Tay Lch.
Khuong Viet Zen Master: Thien S Khuong
Viet (933-1011)Zen Master Khuong VietZen
Master Khuong Viet, the fourth dharma heir
lineage of the Wu-Yun-Tung Sect, a Vietnamese
Zen master from Cat Li, Thng Lac district. He
was one of the most outstanding disciples of Zen
Master Van Phong. When he was 40 years old, his
reputation spread all over the place. King inh
Tien Hoang always invited him to the Royal
Palace to discuss the national political and foreign
affairs. King inh Tien Hoang honoured him with
the title of Khuong Viet Great Master. When he
was old, he moved to Mount Du Hy to build Phat
a Temple and stayed there to revive and expand
Buddhism; however, he continued to help the
inh Dynasty until he died in 1011, at the age of
79Thien s Khuong Viet, i th t dong Vo
Ngon Thong, que Cat Li, quan Thng Lac.
Ong la mot trong nhng e t xuat sac nhat cua
Thien s Van Phong. Khi ong c 40 tuoi th
danh tieng ong a truyen i khap ni. Vua inh
Tien Hoang thng mi ong vao trieu ban viec
chnh tr va ngoai giao. Vua con phong cho ong
tc v Khuong Viet ai S. Ve gia, s di ve Thien Uyen Truyen ang Luc, chua c xay
nui Du Hy cat chua Phat a e chan hng va
hoang dng Phat phap; tuy nhien, ngai van tiep
tuc phuc vu nha inh cho en khi th tch vao
nam 1011, luc ay s a 79 tuoi.
Khuppipasa (p): Hunger and thirstoi va
khatSee Ten armies of mara.
Khyativijnana (skt): Hien ThcHau nh
tng ng vi nhan thcWhich almost
corresponds to perception.
Kibetsu (jap): Vyakarana (skt)Certification-
discriminationPredictionKy BietTho Ky
See Vyakarana.
Kicca nana (p): Tri kien ve c nang cua T e.
Kichizo (jap): S Cat Tang (Nhat Ban).
Kido (jap): Hsu-TangH ng.
2431
Kien So Temple: Chua Kien SName of a
temple, located in Phu ong village, Gia Lam
district, Ha Noi province, North Vietnam.
According to Thien Uyen Tap Anh and ai Nam
Thien Uyen Truyen ang Luc, the temple was
built before 820 by Chan Master Cam Thanh
from Tien Du district. He previously practised
Buddhism at Phat Tch Pagoda, then was
requested by a rich landlord, whose last name was
Nguyen, to move to Kien S temple and built it.
In 820, during the Tang dynasty, Chan Master
Wu Yun Tung, Head of Hoa An Temple in
Kuang-Chou province, in China, arrived in
Vietnam. He went to Phu ong village and later
became Chan Master Cam Thanhs teacher. He,
then, was invited to stay and appointed to be head
of Kien S Temple. Since then, the temple has
become the center of the Wu-Yun-Tung Sect. At
present, the statues of Ly Cong Uan and his
mother are placed on the left and right sides of the
temples Buddhist Trinity. Inside the Patriarch
Hall is a remarkably architectural bell tower and
an old stone gong, 2.3 meters wide, 0.60 meter
high, 0.17 meter thick, has still been kept in the
temple. Kien S is one of the most ancient
temples in Vietnam which was constructed before
the fifth century. It has been rebuilt many times
Ten cua mot ngoi chua toa lac tai lang Phu ong,
huyen Gia Lam, thanh pho Ha Noi, Bac Viet
Nam. Theo Thien Uyen Tap Anh va ai Nam
vao trc nam 820 bi Thien S Cam Thanh
ngi huyen Tien Du. Trc kia s tu chua Phat
Tch, sau c mot ong phu ho ho Nguyen mi ve
Kien S lap chua. en nam 820, ben Tau la i
nha ng, co Thien S Vo Ngon Thong, tru tr
chua Hoa An, thuoc tnh Quang Chau, Trung
Quoc, sang nc ta, en lang Phu ong, c
Thien S Cam Thanh ton lam Thay, mi lai tru
tr chua Kien S. T o Kien S tr thanh trung
tam cua Thien Phai Vo Ngon Thong. Hien tai
trong chua van con tng Ly Cong Uan va me
ong hai ben ien th Tam Bao. Trong ien th
To co gac chuong vi kien truc noi bac va chiec
khanh bang a co, ng knh 2 met 3, chieu cao
sau tac, be day 17 phan. Kien S la mot trong
nhng ngoi chua co cua Viet Nam c xay cat
 2432

trc the ky th 5, chua a c trung tu nhieu Thanh gia hu hoc ong toi giet bac Thanh vo
lan. hoc A La HanSee Five betrayals (III).
Kiho (jap): Adbhuta-dharma (skt)Marvels Kill a Bodhisattva in dhyana is equal to the
Unprecedented occurencesWondersV tang sin of killing ones father: Giet Bo Tat ang
hu (hi phap). nhap nh ong vi toi giet chaSee Five
Kikana (skt): Ke Khng NaAccording to betrayals (III).
Eitel in The Dictionary of Chinese-English Kill a cat in order to save ten thousand
Buddhist Terms, Kikana is a people in mice: Giet mot con meo e cu van con chuot
Afghanistan, east of Kandahar, south of Ghazna, (Sat nhat mieu cu van th).
ruled 630 A.D. by independent chieftains, perhaps
Kill father and/or mother: Giet cha giet me
identical with the Kykanan of Arabic
In Buddhism, the term Killing father and/or
chroniclersTheo Eitel trong Trung Anh Phat
mother also includes the offenses of killing an
Hoc T ien, Ke Khng Na la mot dan toc A
Arhat and killing a sageTrong Phat giao, t
Phu Han, tru ngu khoang gia mien ong
Giet cha giet me cung bao gom luon ca viec
Kandhar va mien nam Ghazna, vao khoang nhng
giet mot v A La Han hay mot Thanh nhan.
nam 630 sau Tay Lch c cai tr bi nhng v
Kill (murder) or hurt an Arhat: Giet A La
lanh chua oc lap, co le theo nien ky cua A Rap
HanSee Five betrayals (I).
ay la dan toc Kykanan.
Kill (murder) or hurt an Enlightening
Kiki (jap): S Khuy CA noted monk during
the Tang Dynasty, an outstanding pupil of Hsuan- being: Giet A La HanSee Five betrayals (I).
Tsang. Ksi-Ki seems to have monopolized the Kill (murder) or hurt a Saint: Giet A La
transmission of the idealistic doctrine. The Fa- HanSee Five betrayals (I).
Hsiang School was actually systematized and Kill (murder) ones father: Giet cha (sat
founded chiefly by Ksi-Ki. His two important phu)See Five betrayals (I).
works: Fa-Yuan-I-Lin-Chang and Wei-Shih-Shu- Kill (murder) ones mother: Giet me (sat
Chi, are the fundamental texts of this school mau)See Five betrayals (I).
Mot v Tang noi tieng vao thi nha ng, mot
Kill (v) intentionally: Co y gietA Buddhist
e t xuat sac cua Huyen Trang. Dng nh ong
shall not intentionally kill any living creature
la ngi oc nhat truyen tha hoc thuyet Duy
Mot Phat t khong co y giet hai bat c chung
Thc. Phap Tng tong qua nhien la do Khuy C
sanh nao.
he thong hoa va chnh yeu sang lap nen. Hai sang
Kill (v) living beings: Sat SinhSee Killing.
tac quan trong cua Khuy C la ai Tha Phap
Kill a nun: am chet Ty Kheo Ni Hoa SacSee
Uyen Ngha Lam Chng, va Thanh Duy Thc
Five betrayals (I).
Luan Thuat Ky, ngha la can ban cua tong phai
nay. Kill oneself: Sat than (t sat)See Suicide.
Kilesa (p): Bat tnhO nhiemDuc vong Kill one that many may live: Nhat Sat a
ImpuritiesDefilementsPassionsPhien nao, SinhGiet mot cu nhieu.
Kill ones mind: Sat tam.
nhng yeu to lam cho tam o nhiem. Phien nao co
Kill through negligence: Ngo SatGiet hai
the khi day ngay ca khi cac ieu kien cua chung
a c loai trSee Afflictions, and Klesa. chung sanh, nhng khong co y sat sinh
Kilesa parinibbana (p): Hoan toan loai tr Manslaughter.
phien nao. Killed (a): B gietB sat hai.
Kill (v): Giet chocSat sanhSee Killing. Killing: Vadha-himsa (skt)SatSee Four
Kill animals for food: Lam thtSee Killing. deadly sins, and Seven sins.
Kill anyone in training to be an arhat is (I) An overview of KillingTong quan ve
Sat sanh: Killing, one of the four grave
equal to the sin of killing an arhat: Giet bac
prohibitions or sins in Buddhism. Killing is

intentionally taking the life of any being,
including animals. The advice of not killing
challenges us to think creatively of alternate
means to resolve conflict besides violence
Giet hai chung sanh, mot trong bon trong toi
trong Phat giao. Sat sanh la co y giet hai
mang song cua chung sanh, ke ca thu vat. Li
khuyen khong sat sanh thach thc chung ta
phai sang tao ra nhng phng cach khac hn
bao ong nham giai quyet nhng xung ot.
(II) The meanings of PanatipataNgha cua sat
sanh:
1) One of the ten kinds of evil karma, to kill
living beings, to take life, kill the living, or
any conscious being. According to The
Buddha and His Teaching, written by Most
Venerable Narada, killing means the
intentional destruction of any living being.
The Pali term pana strictly means the psycho-
physical life pertaining to ones particular
existence. The wanton destruction of this life-
force, without allowing it to run its due
course, is panatipata. Pana also means that
which breathes. Hence all animate beings,
including animals, are regarded as pana: Mot
trong mi ac nghiep, giet hai mang song cua
loai hu tnh. Theo c Phat va Phat Phap
cua Hoa Thng Narada, sat sanh la co y giet
chet mot chung sanh. Trong Phan ng,
Panatipata, pana co ngha la i song tam
vat ly cua mot chung sanh. Xem thng i
song, tieu diet, cat t, ngan chan sc tien
cua nang lc mot i song, khong cho no tiep
tuc troi chay la panatipata. Pana con co ngha
la cai g co hi th. Do o tat ca nhng ong
vat, ke ca loai thu, eu c xem la pana. a) Brevity of life: Yeu mang.
2) Plants are not considered as living beings as
they possess no mind. Monks and nuns,
however, are forbidden to destroy even plant
life. This rule, it may be mentioned, does not
apply to lay-followers: Cay co khong c
xem la sinh vat v chung khong co phan
tinh than. Tuy nhien, ch Tang Ni cung khong
c phep huy hoai i song cua cay co. 1) All tremble at sword and rod, all fear death;
Gii nay khong ap dung cho nhng c s tai
gia.
3) According to the Buddhist laws, the taking of
human life offends against the major
2433
commands, of animal life against the less
stringent commands. Suicide also leads to
severe penalties in the next lives: Theo giao
thuyet nha Phat th giet ngi la pham trong
gii, giet bat c loai sinh vat nao cung eu
pham khinh gii. T van cung a en nhng
hnh phat nang ne trong kiep lai sanh.
(III) Five conditions that are necessary to
complete the evil of killingNam ieu kien
can thiet e thanh lap mot nghiep sat sanh:
1) A living being: Co mot chung sanh.
2) Knowledge that it is a living being: Biet rang
o la mot chung sanh.
3) Intention of killing: Y muon giet.
4) Effort to kill: Co gang e giet.
5) Consequent death: Giet chet.
(IV) The consequences of killing. The gravity of
the evil deed of killing depends on the
goodness and the magnitude of the being
concerned: Hau qua hay qua bao cua sat
sanh: Nghiep d gay ra do hanh ong sat
sanh nang hay nhe tuy s quan trong cua
chung sanh b giet.
1) The killing of a virtuous person or a big
animal is regarded as more heinous than the
killing of a vicious person or a small animal,
because a greater effort is needed to commit
the evil and the loss involved is considerably
great: Giet mot bac v nhan hien c hay mot
con thu to ln tao nghiep nang hn la giet
mot ten sat nhan hung d hay mot sinh vat be
nho, v s co gang e thc hien hanh ong sat
sanh va tai hai gay ra quan trong hn.
2) The evil effetcs of killing includeQua d
cua nghiep sat sanh bao gom:
b) Ill-health: Benh hoan.
c) Constant grief due to the separation from the
loved one: Buon rau kho nan v chia ly.
d) Luon luon lo s: Constant fear.
(V) The Buddhas teachings on Killing in the
Dharmapada SutraNhng li Phat day ve
Sat Sanh trong Kinh Phap Cu:
comparing others with onerself, one should
neither kill nor cause to kill (Dharmapada
129): Ai ai cung s gm ao, ai ai cung s
 2434

s chet; vay nen lay long mnh suy long advises His disciples not to kill living beings
ngi, ch giet ch bao giet. and makes it very clear that, killing living
2) All tremble at sword and rod, all love life; beings will lead to hell, to the hungry ghost or
comparing others with oneself; one should not to the animal, and the lightest evil result to be
kill nor cause to kill (Dharmapada 130): Ai ai obtained is to be reborn as human being but
cung s gm ao, ai ai cung thch c song with very short life. Moreover, killing living
con; vay nen lay long mnh suy long ngi, beings will bring up fear and hatred in the
ch giet ch bao giet. present and in the future, and pain and
3) He who takes the rod and harms a harmless suffering in mindc Phat khuyen con
person, will soon come to one of these ten ngi, nhat la Phat t khong nen sat sanh v
stages (Dharmapada 137): Neu lay ao gay chung hu tnh ai cung s anh ap giet choc,
hai ngi toan thien toan nhan, lap tc ke kia va sanh mang la ang tran quy. c Phat
phai tho lay au kho trong mi ieu. luon ton trong s song, ngay ca s song cua
4) He will be subject to cruel suffering of loai con trung va co cay. Ngai t mnh thc
infirmity, bodily injury, or serious sickness hanh khong o thc an tha cua mnh tren
(Dharmapada 138): Thong kho ve tien tai b am co xanh, hay nhan chm trong nc co
tieu mat, than the b bai hoai, hoac b trong cac loai con trung nho. c Phat khuyen cac
bnh bc bach. e t cua Ngai ch nen sat sanh. Ngai trnh
5) Or loss of mind, or oppression by the king, or bay ro rang rang sat sanh a en tai sanh
heavy accusation, or loss of family members trong a nguc, nga quy hay suc sanh, va hau
or relatives (Dharmapada (139): Hoac b tan qua nhe nhang nhat cho sat sanh la tr lai
tam loan y, hoac b vua quan ap bach, hoac b lam ngi vi tuoi tho ngan. Lai na, sat hai
vu trong toi, hoac b quyen thuoc ly tan. chung sanh em en s lo au s hai va han
6) Or destruction of wealth, or lightening fire thu trong hien tai va tng lai va lam sanh
fire burn his house, and after death will go to khi tam kho tam u.
the hell (Dharmapada 140): Hoac b tai san 2) Thus the Buddha taught lay people in the
tan nat, hoac phong oc nha ca b giac thieu Middle Length Discourses: O householder,
ot, va sau khi chet b oa vao a nguc. killing living beings, due to killing living
Killing an Araht: Th A-la-hanSee Seven beings, fear and hatred arise in the present,
deadly sins. fear and hatred will arise in the future,
Killing of living beings is to be abandoned: thereby bringing up pain and suffering in
Sat sanh can phai t boSee Eight things that mind. Refrain from killing living beings, fear
lead to the cutting off of affairs. and hatred do not arise in the present, will not
arise in the future, thereby not bringing up
Killing a master (teacher): Th A xa leGiet
pain and suffering in mind. Those who refrain
Thay day aoSee Seven deadly sins.
from killing living beings will calm down this
Killing a monk: Th TangGiet Ty kheoSee
fear and hatred.Chnh v vay ma c Phat
Seven deadly sins.
a day Phat t tai gia trong Kinh Trung Bo,
Killing or not killing: Sat sanh hay khong sat nh sau: Nay gia chu, sat sanh , do duyen sat
sanh. sanh tao ra s hai han thu ngay trong hien tai,
1) The Buddha advises people, especially s hai han thu trong tng lai, khien tam cam
Buddhist followers not to kill because all tho kho u. T bo sat sanh, khong tao ra s
sentient beings tremble at the stick, to all life hai han thu trong hien tai, khong s hai han
is dear. The Buddha has respected for life, thu trong tng lai, khong khien tam cam tho
any life, even the life of an insect or of a kho u. Ngi t bo sat sanh lam lang du s
plant. He sets himself an example, not to hai han thu nay.
throw remaining food on green vegetation, or 3) The Buddha taught Bhiksus as follows:
in the water where there are small insects. He Here, o Bhiksus, the Aryan disciple does not

kill living beings, give up killing. O Bhiksus,
the Aryan disciple who gives up killing, gives
no fear to innumerable living beings, gives no
hatred to innumarable living beings, gives
harmlessness to innumerable living beings.
Having given no fear, no hatred, and
harmlessness to innumerable living beings,
the Aryan diisciple has his share in
innumerable fearlessness, in no hatred and in
harmlessness. O Bhiksus, this is first class
cherity, great charity, timeless charity that is
not despised by reclusees and brahmanas.
Ngai lai day cac e t xuat gia nh sau:
ay, nay cac Ty kheo, Thanh e t oan tan
sat sanh, t bo sat sanh. Nay cac Ty kheo,
Thanh e t t bo sat sanh, em s khong s once turned into a plantation for growing mulberry
hai cho vo lng chung sanh, em s khong
han thu cho vo lng chung sanh, em s bat
ton hai cho vo lng chung sanh. Sau khi cho
vo lng chung sanh khong s hai, khong han
thu va bat ton hai, v ay se c san se vo
lng khong s hai, khong han thu va bat ton
hai. Nay cac Ty kheo, ay la bo th th nhat,
la ai bo th, c biet la toi s, c biet la Temple is an architectural artistic vestige of the
lau ngay, khong b nhng Sa mon, Ba la mon
co tr khinh thng.
3) There are five necessary conditions to
complete the evil of killing Co nam ieu
kien can thiet e tao nen nghiep sat sanh
See Killing (III).
Killing ones father: Th phuGiet chaSee
Seven deadly sins.
Killing ones mother: Th mauGiet meSee
Seven deadly sins.
Killing oneself: T TanSee Suicide.
Killing a sentient being means killing the
live of a future Buddha for all sentient
beings have a common Buddha Nature: Giet
mot chung sanh la giet i s song cua mot v Phat
tng lai v tat ca chung sanh eu co Phat Tanh.
Kim Cang Temple: Chua Kim CangKim
Cang TName of a pagoda located in Bnh
Cang hamlet, Bnh Thanh village, Thu Tha
district, Long An province, South Vietnam. Kim
Cang Pagoda was built in the middle of the
nineteenth century and has been rebuilt many
times. The copies of the Diamond Sutra in
2435
Chinese character, engraved in wood, has still
been kept in the pagodaTen cua mot ngoi chua
toa lac trong ap Bnh Cang, xa Bnh Thanh, huyen
Thu Tha, tnh Long An, Nam Viet Nam. Chua
Kim cang c dng len vao gia the ky th 17
va a c trung tu nhieu lan. Trong chua hien
con ban Kinh Kim Cang bang ch Han c khac
tren go.
Kim Lien Temple: Kim Lien TName of an
ancient temple, located in Nghi Tam hamlet,
Quang An village, T Liem disrict, Hanoi, North
Vietnam. Its old name was ong Long Temple,
built in the Tran dynasty (1225-1413) on an old
floor of a house where Princess T Hoa, King Ly
Than Tongs daughter, was born. The house was
and silk worms. This is why the village is called
Nghi Tam. In 1639, the temple was repaired and
renamed ai Bi. In the thirty-second Le Canh
Hng year (1771), it was rebuilt again, and given
the present name, Kim Lien Temple. In 1792, it
was restored on the larger scale and has been
resconstructed many times. At present, Kim Lien
Tay Sn dynasty. The three-entrance gate is of
distinctive wooden structure styled Vietnamese
royal palace. Distinguished from the three-
entrance structure are the skillfully carved
wooden bas-reliefs representing the image of
flowers and dragonsTen cua mot ngoi chua co,
toa lac trong lang Nghi Tam, xa Quang An, huyen
T Lien, Ha Noi, Bac Viet Nam. Nguyen xa la
chua ong Long, dng t thi nha Tran (1225-
1413) tren mot nen nha cu, ni cong chua T
Hoa, con gai vua Ly Than Tong ra i. Ve sau
cho nay lap trai trong dau nuoi tam nen goi la
lang Nghi Tam. Nam 1639, chua c tu s lai,
goi la chua ai Bi, en nam Le Canh Hng th
32 (1771), lai c trung tu, va chua c mang
ten Kim Lien t o. Vao nam 1792, chua lai c
trung tu va nhieu lan ve sau nay na. Chua hien
nay c coi nh la di san kien truc thi Tay Sn.
Cong tam quan cua chua co kien truc go oc ao,
m dang ve cung nh. Noi bac con co nhng
bc cham tro hnh rong va hoa noi tren mat go
het sc tinh xao.
Kim Lien Tich Truyen Zen Master: Thien S
Kim Lien Tch TruyenZen Master Kim Lien
 2436

Tch Truyen (1745-1816)A Vietnamese Zen three-entrance gate, restored the screen wall,
master from Thng Phc, North Vietnam. He giving the temple a more impressive appearance.
left home and stayed at Van Trai Temple when he Kim Quang temple was closely linked with the
was very young. Later he went to Lien Tong maternal family of king Thanh Thai. Portraits of
Temple and became a disciple of Zen Master T king Thanh Thai and king Duy Tan were
Phong Hai Quynh. He spent most of his life to positioned on the altar in the back room of the
expand the Buddha Dharma in North Vietnam. He temple. Kim Quang temple is also a souvenir to
passed away in 1816, at the age of 70Thien s the above two patriotic kingsTen cua mot ngoi
Kim Lien, ngi Viet Nam, que Thng Phc, chua co Hue, Trung Viet. Kim Quang ban au
Bac Viet. Ngai xuat gia t thu be tai chua Van co ten la Tng Quang, la mot ngoi chua do d
Trai. Sau do ngai en chua Lien Tong va tr cua Vua Thanh Thai la ba Nguyen Th Lu xay
thanh e t cua ngai T Phong Hai Quynh. Hau dng nam 1871. Bon nam sau khi len ngoi, vua
het cuoc i ngai hoang phap tai mien Bac Viet Thanh Thai a sac t bien ngach oi ten la Kim
Nam. Ngai th tch nam 1816, tho 70 tuoi. Quang T, va cap tien e phung th tien to.
Kimmei (jap): Hoang e Kham Minh (Nhat Hoang Thai Hau T Minh, than mau cua vua
Ban). Thanh Thai ban tien e thep vang tng Phat va
Kimnara: Kimnara (skt)Khan na la (nhan phi m rong nha Tang cung nh hau lieu. Sau cn
nhan)Non-Human AngelsA being resembling bao lch s nam 1904, chua b h hai nang, nen
to a human being, but not a human being. A kind nha vua cap tien trung tu, qui mo chua lai mot lan
of mythical celestial musician. It has the na oi mi. Nam 1962, s Bch Phong chua Qui
appearance of humans but possessing parts of Thien on oc trung tu. Nam 1963 s Toan Lac
animals, with a one-horn horse-like head, and a xay cong tam quan, trung tu bnh phong, lam cho
body like that of human. The males sing and the canh chua tr nen uy nghi hn. Chua Kim Quang
females danceNhn phi nhn, mot chung sanh gan lien vi ho ngoai cua vua Thanh Thai. Anh
tng t nh con ngi, nhng khong phai la con cua hai v vua Thanh Thai va Duy Tan a c
ngi. ay la loai chung sanh thien nhac, co dang th tren an th pha sau chua. Chua Kim Quang la
ve nh ngi nhng lai co cac bo phan trong c ni lu niem cua hai v vua yeu nc.
the cua loai thu, au co mot sng, va co than Kim Son Temple: Kim Sn TName of an
ngi, loai giong c ca va loai giong cai nhay ancient temple in Hue, Central Vietnam. The
mua. temple was first named Bu Sn, then Ngoc Sn.
Kim Quang Temple: Kim Quang TName of No one knows when the temple was built;
an ancient temple in Hue, Central Vietnam. The however, there is still a stele of the temple
temples original name was Tng Quang. It was positioned in the yard of the Museum of Historic
built in 1871 by one of king Thanh Thais aunts, Antiques of Hue which dated 1667. In 1904, a big
Mrs. Nguyen Th Lu. In 1892, four years after storm badly damaged the temple. In 1908, king
he came to the throne, king Thanh Thai officially Duy Tan ordered to dismantle the temple and to
recognized the temple and renamed it Kim transfer Buddha statues and ritual instruments to
Quang, and allotted land for the use of the temple Thien Mu temple. On the old side, only a worhsip
to keep up worship services. The T Minh, the house was built for the worship of the dead
kings mother, granted money for the statues to be monks. In the 1970s, the temple was rebuilt on the
gilted and the staff house as well as the house the round hill at Bao Hu village, at one end of a
enlarged. After the historic storm in 1904, the range of low hills west of HueTen mot ngoi
temple was badly damaged, so the king granted chua co Hue, Trung Viet. Kim Sn trc ay
money for an overall reconstruction. The structure ten la Bu Sn, roi Ngoc Sn. Khong ai biet chua
of the temple once more changed for the better. In c xay dng t i nao, nhng hien nay tai san
1962, Venerable Bich Phong from Qui Thien Bao Tang Co Vat Hue van con mot tam bia a
temple supervised the reconstruction of the chua Bu Sn e nam 1667. Nam 1904, cn bao
temple. In 1963, Venerable Toan Lac built the ln a lam cho chua sup o. Qua nam 1908, vua

Duy Tan cho em tng Phat va phap kh ve chua
Thien Mu. Tren nen cu ch dng lai mot nha t
ng e th nhng v Tang qua co. Vao khoang Kind (a): Co long t tamGenerousKind-
cuoi thap nien 1970s, chua c tai thiet, van toa
lac tren ngon oi tron thuoc lang Bao Hu, cuoi
mot day oi thap ve pha tay cua Hue.
Kim Tien Temple: Kim Tien TName od an
old temple in Hue, Central Vietnam. Though it is
not a temple that has relations with a certain
venerable patriarch of a Buddhist sect, Kim Tien
was one of the oldest temples in Hue. Most
Venerable Bch Phong was the first monk who
rebuilt the temple in the seventeenth century.
Sometime later, the temple became a ruin, only a
thatched small temple survived. In the middle of
King Gia Long' reign, Most Venerable c Hoa
ao Thanh rehabilitated the thatched temple in a
small structure. Several decades later, during the
reign of king T c, the temple was rebuilt on a
larger scale by Most Venerable Tanh Thong Nhat
Tr, who was a royal-recognized monk of Thien
Mu Temple. In 1888, with the help of Most
Venerable Dieu Giac, Most venerable Tam Chnh
Hai T rebuilt the temple again. In 1930, Most
Venerable Thanh c Tam Khoan, a royal-
recognized monk from Dieu e temple rebuilt the
temple again. Though it has been rebuilt so many
times, it still maintains its ancient architectural
styleTen cua mot ngoi chua co Hue, Trung
Viet. Tuy khong phai la to nh cua mot he phai
nao nhng chua Kim Tien la mot ngoi chua c
xay dng rat sm Hue. Hoa Thng Bch Phong
la v s au tien trung tu chua Kim Tien vao
khoang the ky 17. Sau o chua tr thanh phe tch,
ch con la mot mai thao am. en khoang gia
trieu Gia Long, Hoa Thng c Hoa tai thiet lai
mai thao am. May mi nam sau, di trieu T
c, chua c Hoa Thng Thanh Thong Nhat y hp (long in long hay mieng cha noi ma y a
Tr, mot Tang Cang cua trieu nh tai chua Thien
Mu trung tu chua tren qui mo rong ln hn, va
giao cho Hoa Thng Tam Chnh Hai T tru tr.
Nam 1888, Hoa Thng Hai T vi s tr giup who has attained to his present high estate
cua Hoa Thng Dieu Giac a tai thiet ngoi chua
lan na. Nam 1930, chua c Hoa Thng
Thanh c Tam Khoan, Tang Cang chua Dieu
e trung tu lan na. Sau o Hoa Thng Hng
Man Trng Gia trung tu lai chanh ien, tai thiet
phng trng, xay dng lai Tang xa, hau lieu.
2437
Ngay nay, du chua a trai qua nhieu cuoc trung tu
nhng van gi c net kien truc co knh.
heartedBe kind to others: An tot vi ngi
khac.
Kind father makes a filial son: Cha nhan t
sanh con hieu thao (Phu t t hieu).
Kind heart: T TamMot trong T Vo Lng
Tam, cai tam muon mang lai cho tha nhan niem
an lacOne of the four immeasurables, a
compassionate heart. **See Four immeasureable
minds.
Kind-Hearted Ghost King: T Tam Quy
VngOne who leads other ghosts to resolve
their thoughts on enlightenment.
Kind Sir!: Nhan gia! (Luc To Hue Nang thng
dung t nay e goi ngi oi dien).
Kindliness: Loving-kindnessLong t.
Kindness (n): Kind heartLong hao tamNhan
hauNhan tNhan ai.
Kindness and affection: An ngha.
Kindness and hospitality: Long t te va hieu
khach.
Kindly father of the triple world: The
BuddhaTam gii t phu, c Phat.
Kindly talk: Priyavacana (skt) Kind speech, or
pleasant wordsAffectionate speechKind
communicationKind words which help beings
love and receive the truthAi Ng Nhiep hay tuy
theo can tanh cua chung sanh ma dung li le tot
lanh e dan dat ho vao con ng ao cSee
Four elements of popularity.
Kindness of heart: Nhan ai.
Kindred: Ba conRelatives.
Kindred spirits: Tam tam tng an hay tam au
hieu nhau. ay la mot loi truyen thu trong Phat
giao).
King: Quoc VngA king or a princeOne
consequent on keeping all the ten commandments
in a previous incarnationQuoc vng hay Thai
t, ngi c phc bao cao trong hien tai nh
tien kiep tu tr thap thien.
King Adorned With Lapus Lazuli Buddha:
Phat Lu Ly Trang Nghiem Vng.

King Ajatasattu: Vua A Xa TheSee c Phat la mot v Phap Vng (Vua cua cac
Ajatasatru.
King of Asura: Rahu or Rahu atula (skt)La King of devaloka: Thien e ThchSakrae
hauA kind of demon.
King with the awe-inspiring voice:
Bhismagarjita-ghosasvara-raja (skt)Oai Am
VngUy Am VngThe king with the awe-
inspiring voice, the name of countless Buddhas
successively appearing during the empty kalpa.
According to the Lotus sutra, this is the name of
countless Buddhas successively appearing during
the degenerating kalpaCon goi la Uy Am
Vng Phat vi am thanh vi dieu, ten cua vo
lng c Phat xuat hien thi Khong Kiep (cac Giac vng.
ngai th hien lam sang to ngha thc te vi am
thanh vi dieu cua cac ngai). Theo kinh Phap Hoa,
ay la ten cua nhng v Phat lien tiep xuat hien
trong thi mat kiep.
King in beggars clothing: V hoang e trong y
phuc ngi hanh khat.
King Bimbisara: Vua Tan Ba Sa LaSee
Bimbisara.
King of birds: Garuda or Garula (skt)Dragon-
devouring birdKim X ieuSee Garuda and
Garuda-raja.
King Blazing Red Imperial Banner Buddha:
Phat Hong Diem e Trang Vng.
King of the bodhi of the Pure Land: Lord
AmitabhaCu Pham Giac VngVua Bo e
ni coi Tnh o.
Kings Book of records: Thanh ang Luc.
King of bulls: Ngu VngA term applied to
the BuddhaT ng am ch c Phat.
King of celestial musicians: Tr Quoc Thien
VngDhrtarastra (skt)Dhatarattha (p)
Eastern Heaven KingDeva who rules over the
Gandhabbas and keeps his kingdom (white
color)ong thien vng (a La Tra) cai quan
Can That Ba (nhng v tri nhac s)See Four
Heavenly (Guardian) Kings.
King of devas: T Tai ThienSee Isvaradeva.
King of the demons: Quy vng.
King Demon-Horde-Subduer Buddha: Phat
Hang Phuc Chung Ma Vng.
King of the Dharma: Dharma KingPhap
VngThe Buddha is King of the Dharma
2438
phap).
Thch ThienTri e Thch, v chua te cua cung
tri ao Li cung ho vi Phat Thch Ca.
King of the dragon:
1) Mucilinda (skt)Chan lien aSee
Mucillinda.
2) Upananda-naga-raja (skt)Bat Nan a Long
vng.
3) Vasuki-Nagaraja (skt)Hoa tu cat Long
vng.
King of enlightenment: Enlightened king
King-feast: Vng ThienA royal feast
referred to in the Lotus Sutra, where the hungry
people feared to accept the Kings feast till he
came himself and called them, such as the feast of
Buddhahood and the Buddhas callBa tiec
hoang gia c Phat noi en trong Kinh Phap
Hoa, nhng ngi oi chang dam an cho en khi
nao ch than nha vua en keu ho an, cung nh
Phat qua va li keu goi cua Phat.
King of Gandharvas: Manodijnasvara (skt)
Nhac Am Can That Ba VngThe king of
Gandharvas, named Citraratha, but translated as
Druma, a treeVua cua cac v nhac Than cua
vua tri e ThchSee Gandharva.
KingsGandharva Kings (The Flower
Adornment SutraChapter 1): Can Thac Ba
Vng (Kinh Hoa NghiemPham 1)They all
had deep faith and appreciation of the great
teaching, rejoiced in it and respected it, and
diligently practiced it tirelesslyCac Can Thac
Ba Vng nay eu tin hieu sau xa oi vi ai
phap, hoan hy knh men sieng nang tu tap chang
moi nham:
1) Sustaining the Nation: Tr Quoc Can Thac Ba
Vng.
2) Tree Light: Tho Quang Vng.
3) Clear Eyes: Tnh Muc Vng.
4) Flower Crown: Hoa Quang Vng.
5) Universal Sound: Pho Am Vng.
6) Joyously Moving Beautiful Eyes: Nhao Dieu
ong Dieu Muc Vng.
7) Wondrous Sound Lion Banner: Dieu Am S
T Trang Vng.

8) Universally Emitting Jewel Light: Pho Phong
Bu Quang Minh Vng.
9) Diamond Tree Flower Banner: Kim Cang
Tho Hoa Trang Vng.
10) Joyfully Causing Adornment to Appear
Everywhere: Nhao Pho Hien Quang Nghiem
Vng.
KingsGaruda Kings (The Flower
Adornment SutraChapter 1): Ca Lau La
Vng (Kinh Hoa NghiemPham 1)They had
already perfected the power of great skill in
expedient methods of liberation and were able to
rescue all beingsCac Ca Lau La Vng nay
eu a thanh tu sc phng tien ln, co the cu 1) Raja (skt): Minh VngFierce spirits who
ho tat ca chung sanh:
1) Power of Great Swiftness: ai Toc Tat Lc
Vng.
2) Unbreakable Jewel Topknot: Vo Nang Hoai
Bao Cai Vng.
3) Pure Speed: Thanh Tnh Toc Tat Vng.
4) Nonregressing Mind: Tam Bat Thoi Chuyen
Vng.
5) Sustaining Power in the Ocean: ai Hai X
Nhiep Tr Lc Vng.
6) Steady Pure Light: Kien Co Tnh Quang
Vng.
7) Artistically Decorated Crown Topknot: Xao
nghiem Quang Ke Vng.
8) Immediate Manifestation Everywhere: Pho
Thiep Th Hien Vng.
9) Surveying the Ocean: Pho Quan Hai Vng.
10) Universal Sound and Broad Eyes: Pho Am
Quang Muc Vng.
King of gods: Sakra-devanam (skt)Nang
Thien ee ThchSee Indra.
King-goose: Raja-hamsa (skt)Nga Vng.
1) The king-goose, leader of the flight, i.e.
Buddha, one of whose thirty-two marks is
webbed hands and feet: Nga vng c so
sanh vi c Phat, trong 32 tng tot cua
Phat la tay chan man vong tng hay co
tng li an (gia cac ngon chan va tay
cua c Phat co mang li an lien giong
nh chan cua loai ngong.
2) The walk of a Buddha is dignified like that of
the goose: Tng i uy nghi cua c Phat
giong nh loai ngong.
2439
King-goose with a mixture of milk and
water: Nga Vng Biet NhuA king-goose is
reputed to be able to absorb the milk from a
mixture of milk and water, leaving the water
behind, so with a bodhisattva and truthTrong
mot hp chat nc va sa, th vua cua loai ngong
co the ch uong chat sa, con bo nc lai, dung
hnh anh nay e v vi v Bo Tat ch tham nhuan
chn ly Phat va bo i nhng th tap nhap khac.
King of the grievous river: S Giang Vng
Vua cua a nguc th nh trong thap ien a
ngucThe second of the ten rulers of Hades.
King of Hell: Diem Vng.
are the messengers and manifestation of
Vairocanas wrath against evil spiritsCac
Minh Vng than giao lenh, nhan giao lenh
cua c Ty Lo Gia Na, hien Phan No than
e hang phuc chung ma.
2) Yama-raja (skt): Diem VngGod Yama
Con goi la Diem La, Diem Ma Vng, Diem
Ma La, Diem Lao, hay Diem La Vng.
King of the hell of the Black-Rope: Tong e
VngThe third of the ten rules of Hades, who
presides over the KalasutraV chua nguc th ba
trong thap ien nguc vng, cai quan Hac
Thang a nguc.
King of Jewel-Lotuses: ai Bao Hoa Vng
King of Jewel-lotuses (the finest of such gem-
flowers).
KingsKinnara Kings (The Flower
Adornment SutraChapter 1): Khan Na La
Vng (Kinh Hoa NghimPham 1)They all
made diligent efforts, contemplating all things,
their minds always blissful, roaming freelyCac
Khan Na La Vng nay eu sieng nang tinh tan
quan tat ca phap, long thng khoai lac du h t
tai:
1) Heaven of Light of Refined Intellect: Thien
Hue Quang Minh Thien Vng.
2) Exquisite Flower Banner: Dieu Hoa Trang
Vng.
3) Various Adornments: Chung chung Trang
Nghiem Vng.
4) Pleasing Sound: Duyet Y Hong Thinh Vng.
5) Jewel Tree Light: Bu Tho Quang Minh
Vng.
 2440

6) Delight to the Beholder: Kien Gia Han Lac 3) Adornment of Supreme Wisdom: Thang Hue
Vng. Trang Nghiem Ke Vng.
7) Adornment of Supreme Light: Toi Thang 4) Lord of Sublime Eyes: Dieu Muc Chu Vng.
Quang Trang Nghiem Vng. 5) Lamp like Banner Refuge of the Masses: Nh
8) Delicate Flower Banner: Vi Dieu Hoa Trang ang Trang Vi Chung S Quy Vng.
Vng. 6) Supreme Light Banner: Toi Thang Quang
9) Earth-Shaking Power: ong a Lc Vng. Minh Trang Vng.
10) Conquering Evil Beings: Nhiep Phuc Ac 7) Lion Guts: S T c Vng.
Chung Vng. 8) Sound Adorned by Myriad Subtleties: Chung
KingsKumbanda Kings (The Flower Dieu Trang Nghiem Am Vng.
Adornment SutraChapter 1): Cu Ban Tra 9) Stable as a Polar Mountain: Tu Di Kien Co
Vng (Kinh Hoa NghiemPham 1)They all Vng.
diligently practiced and studied the teachings of 10) Delightful Light: Kha Ai Nhao Quang Minh
freedom from impediment, and emitted great Vng.
lightCac Cu Ban Tra Vng nay eu sieng tu King-Master-Father: Quan S Phu (Vua-Thay
hoc phap mon vo ngai, phong quang minh ln: va Cha).
1) Increase: Tang Trng Vng. King of merciful virtue: See T Lc Vng.
2) Dragon Lord: Long Chua Vng. KingsNaga Kings (The Flower
3) Banner of Adornments of Goodness: Thien Adornment SutraChapter 1): ai Long
Trang Nghiem Trang Vng. Vng (Kinh Hoa nghiemPham 1)They all
4) Universally Beneficial Action: Pho Nhieu ch worked hard making clouds and spreading rain to
Hanh Vng. cause the heat and afflictions of all beings to
5) Most Fearsome: Tham Kha Bo Uy Vng. vanishCac Long Vng nay eu sieng nang
6) Handsome with Beautiful Eyes: My Muc keo may ri ma lam tieu tr nhiet nao cua
Trang Nghiem Vng. chung sanh:
7) High Peak Intellect: Cao Phong Hue Vng. 1) Virupaksha: Ty Lau Bat Xoa Vng.
8) Brave and Strong Arm: Dung Kien Ty 2) Shakra: Ta Kiet La Vng.
Vng. 3) Subtle Banner of Cloud Sounds: Van Am
9) Boundless Pure Flower Eyes: Vo Bien Tnh Dieu Trang Vng.
Hoa Nhan Vng. 4) c Xoa Ca Vng.
10) Enormous Godlike Face with Titans Eyes: 5) Flaming Mouth Ocean Light: Diem Khau Hai
Quang ai Thien Dieu A-Tu-La Nhan Quang Vng.
Vng. 6) Ubiquitous High Cloud Banner: Pho Cao Van
King Lions Roar And Power Of Self- Trang Vng.
Mastery Buddha: Phat S T Hau T Tai Lc 7) Unbounded Steps: Vo Bien Bo Vng.
Vng. 8) Pure Form: Thanh Tnh Sac Vng.
KingsMahoraga Kings (The Flower 9) Great Sound Traveling Everywhere: Pho Van
Adornment SutraChapter 1): Ma Hau La ai Thinh Vng.
Gia Vng (Kinh Hoa NghiemPham 1)They 10) No Heat or Torment: Vo Nhiet Nao Vng.
all diligently cultivated great and extensive skills KingsTitan Kings (The Flower
in method to cause sentient beings to forever tear Adornment SutraChapter 1): A-Tu-La
apart the net of ignoranceCac Ma Hau La Gia Vng (Kinh Hoa NghiemPham 1)They had
Vng nay eu sieng tu tap phng tien rong ln all worked energetically to conquer pride and
lam cho chung sanh dt han ngu si: other afflictionsCac A-Tu-La vng nay eu a
1) Beneficent Wisdom: Thien Hue Vng. sieng nang xo dep nga man va nhng phien nao:
2) Pure Dignified Sound: Thanh Tnh Oai Am 1) Rahula: La Hau La Vng.
Vng. 2) Bhimacitta: Ty Ma Chat a La Vng.

3) Skillful Magical Arts: Xao Huyen Thuat
Vng.
4) Great Following: ai Quyen Thuoc Vng.
5) Great Strength: ai Lc Vng.
6) Universal Shining: Bien Chieu Vng.
7) Wonderful Adornment of Firm Action: Kien
Co Hanh Dieu Trang Nghiem Vng.
8) Vast causal Wisdom: Quang ai Nhn Hue
Vng.
9) Manifesting Superior Qualities: Xuat Hien
Thang c Vng.
10) Sublime Voice: Dieu Hao Am Thinh Vng.
KingsYaksha Kings (The Flower
Adornment SutraChapter 1): Da Xoa
Vng (Kinh Hoa NghiemPham 1)They all
strived to guard and protect all living beingsCac
Da Xoa Vng nay eu sieng thu ho tat ca chung 3) Light of the Power of Transformation and
sanh:
1) Vaishravana: Ty Sa Mon Vng.
2) Independent Sound: T Tai Am Vng.
3) Solemn Weapon Bearer: Nghiem Tr Kh
Trng Vng.
4) Great Wisdom: ai Tr Hue Vng.
5) Lord of Flaming Eyes: Diem Nhan Chu
Vng.
6) Adamantine Eye: Kim Cang Nhan Vng.
7) Arm of Courage and Strength: Dung Kien Ty
Vng.
8) Bravely Resisting General: Dung ch ai
Quan Vng.
9) Rich in Material Goods: Phu T Tai Vng.
10) Power to Smash High Mountains: Lc Hoai
Ca Sn Vng.
King-goose: Nga VngSee Raja-hamsa.
King of heaven: Emperor of heavenThien e.
1) Emperor of Heaven: Vua cua coi Tri.
2) Indra: Nhan a La: Thch CaThch Ca
BaSee Indra.
3) Sakra, king of the devaloka. One of the
ancient gods of India, the god of the sky who
fights the demons with his vajra or
thunderbolt. He is inferior to the trimurti,
Brahma, Visnu, and Siva, having taken the
place of Varuna or sky. Buddhism adopted
him as its defender, though, like all the gods,
he is considered inferior to a Buddha or any
who have attained bodhi: Vua Tri e Thch,
vua cua cung tri ao Li, mot trong nhng
2441
v tri cua An o thi co. Vua coi tri chien
au chong lai ma quy bang kim cang chuy.
Phat giao xem v nay nh la v tri ho phap,
thap hn Phat va cac v a chng ngo Bo e.
Kings of Heavens of Enjoyment of
Emanations (The Flower Adornment
SutraChapter 1): Hoa Lac Thien Vng
(Kinh Hoa NghiemPham 1)All of them
worked diligently to tame living beings and
enable them to attain liberationCh Thien
Vng nay eu sieng ieu phuc tat ca chung sanh
khien cho ho c giai thoat:
1) Skillful Transformation and Emanation: Thien
Bien Hoa Thien Vng.
2) Light of Silent Sound: Tch Tnh Am Quang
Minh Thien Vng.
Emanation: Bien Hoa Lc Quang Minh Thien
Vng.
4) Master of Adornment: Trang Nghiem Chu
Thien Vng.
5) Light of Mindfulness: Niem Quang Thien
Vng.
6) Supreme Cloud Sound: Toi Thng Van Am
Thien Vng.
7) Supreme Light of Myriad Subtleties: Chung
Dieu Toi Thang Quang Thien Vng.
8) Exquisite Topknot Light: Dieu Ke Quang
Minh Thien Vng.
9) Perfect Joy and Intellect: Thanh Tu Hy Hue
Thien Vng.
10) Flower Light Topknot: Hoa Quang Ke Thien
Vng.
Kings of Heavens of Free Enjoyment of
Others Emanations (The Flower
Adornment SutraChapter 1): Tha Hoa T
Tai Thien Vng (Kinh Hoa NghiemPham 1)
All of them diligently practiced and studied the
vast and great teaching of independent in means
of liberationCh Thien Vng nay eu sieng tu
tap phap mon rong ln phng tien t tai:
1) Sovereign Freedom: ac T Tai Thien
Vng.
2) Sublime Eye Lord: Dieu Muc Chu Thien
Vng.
3) Beautiful Crown Banner: Dieu Quang Trang
Thien Vng.

4) Courageous Intelligence: Dong Manh Hue
Thien Vng.
5) Wonderful Sound Phrases: Dieu Am Cu
Thien Vng.
6) Subtle Light Banner: Dieu Quang Trang
Thien Vng.
7) Gate of the Realm of Peace: Tch Tnh Canh
Gii Mon Thien Vng.
8) Array of Splendid Disc Banner: Dieu Luan
Trang Nghiem Trang Thien Vng.
9) Flower Grove Independent Intellect: Hoa Nh
Hue T Tai Thien Vng.
10) Light of Beautiful Adornments of the Power
of Indra: Nhn a La Lc Dieu Trang
Nghiem Quang Minh Thien Vng.
Kings of HeavensKings of the Great
Brahma Heavens (The Flower Adornment
SutraChapter 1): ai Pham Thien Vng
(Kinh Hoa NghiemPham 1)All of them had
great compassion and took pity on living beings;
unfolding light that illumined everywhere, they
caused them to be joyful and blissfulCh Thien
Vng nay eu u ai t thng xot chung sanh,
phong quang chieu khap lam cho chung sanh eu
vui ep:
1) Shikhin: Thi Kh Thien Vng.
2) Light of Wisdom: Hue Quang Thien
Vng.
3) Radiance of Beneficent Wisdom: Thien Hue
Quang Minh Thien Vng.
4) Sound of Ubiquitous Clouds: Pho Van Am
Thien Vng.
5) Independent Observer of the Sounds of
Speech of the Worlds: Quan The Am Ngon
T Tai Thien Vng.
6) Eyes of Still Light: Tch Tnh Quang Minh
Nhan Thien Vng.
7) All-Pervading Light: Quang Bien Thap
Phng Thien Vng.
8) Sound of Magical Displays: Bien Hoa Am
Thien Vng.
9) Eyes of Shining Light: Quang Minh Chieu
Dieu Nhan Thien Vng.
10) Pleasing Ocean Sound: Duyet Y Hai Am
Thien Vng.
Kings of Heavens of Great Freedom (The
Flower Adornment SutraChapter 1): ai
2442
T Tai Thien Vng (Kinh Hoa NghiemPham
1)All of them diligently contemplated the truth
of formlessness, and their actions were all
equanimous and impartialCh Thien Vng
nay eu sieng quan sat phap vo tng, cho thc
hanh bnh ang:
1) Seas of Subtle Flames: Dieu Diem Hai Thien
VngA king of a heaven of great
freedom, who found the door of liberation
through the tranquilityand practical power of
the realm of space and the cosmosV Thien
Vng c giai thoat mon co sc phng
tien tch tnh khap phap gii h khong gii.
2) Light of the Name of Freedom: T Tai Danh
Xng Quang Thien VngWho gained the
door of liberation through freely observing all
thingsV Thien Vng c giai thoat mon
quan sat khap tat ca phap eu t tai.
3) Eye of Pure Virtues: Thanh Tnh Cong c
Nhan Thien VngWho found the door of
liberation of effortless action knowing that all
things are not born, do not perish, and do not
come or goV Thien Vng c giai thoat
mon biet tat ca phap vo tng, khong sanh
diet, vo cong dung hanh, khong lai kh.
4) Enjoyable Great Intelligence: Kha Ai Nhao
ai Hue Thien VngWho found the door
of liberation through the ocean of wisdom
directly perceiving the real character of all
thingsV Thien Vng c giai thoat mon
bien tr hue hien thay thc tng cua ch
phap.
5) Freedom of Immutable Light: Bat ong
Quang T Tai Thien VngWho found the
door of liberation through the great practical
concentration of bestowing boundless peace
and happiness on living beingsV Thien
Vng c giai thoat mon ai nh phng
tien em lai vo bien s an lac cho chung
sanh.
6) Eyes of Sublime Adornments: Dieu Trang
nghiem Nhan Thien VngWho found the
door of liberation through causing observation
of the truth of nullity and annihilating all
ignorance and fearV Thien Vng c
giai thoat mon quan sat phap tch tnh dt
nhng si me bo uy.

7) Light of Skillful Meditation: Thien T Duy
Quang Minh Thien VngWho found the
door of liberation through entering infinite
realms without producing any activity of
thought about existentsV Thien Vng
c giai thoat mon cong hanh t duy kheo
vao vo bien canh gii chang khi tat ca coi
hu lau.
8) Delightful Great Knowledge: Kha Ai Nhao
ai Tr Thien VngWho found the door of
liberation by going everywhere in the ten
directions to preach the truth, yet without
moving and without relying on anythingV
Thien Vng c giai thoat mon en thuyet
phap khap mi phng, nhng van bat ong,
vo s y.
9) Universal Sound Array Banner: Pho Am
Trang Nghiem Trang Thien VngWho
found the door of liberation by entry into the
Buddhas realm of tranquility and everywhee
manifesting great lightV Thien Vng
c giai thoat mon vao canh gii tch tnh,
khap hien quang minh cua Phat.
10) Light of Fame of extreme Exertion: Cc Tinh
Tan danh Xng Quang Thien VngWho
found the door of liberation by abiding in his
own enlightenment, yet having an infinitely
broad perspectiveV Thien Vng c
giai thoat mon an tru ni cho t ngo, ma dung
vo bien canh gii rong ln lam canh s
duyen.
Kings of Heavens in which Light is used for
Sound (The Flower Adornment Sutra
Chapter 1): Quang Am Thien Vng (Kinh Hoa
NghiemPham 1)All of them dwell in the
unhindered state of great peace, tranquility, joy
and blissCh Thien Vng nay eu an tru ni
phap mon hy lac, tch tnh rong ln vo ngai:
1) Pleasing Light: Kha Ai Nhao Quang Minh
Thien Vng.
2) Pure Subtle Light: Thanh Tnh Dieu Quang
Thien Vng.
3) Sound of Freedom: Nang T Tai Am Thien
Vng.
4) Supreme Awareness and Knowledge: Toi
Thang Niem Tr Thien Vng.
5) Delightful Pure Subtle Sound: Kha Ai Nhao
Thanh Tnh Dieu Am Thien Vng.
2443
6) Sound of Skillful Meditation: Thien T Duy
Am Thien Vng.
7) Universal Sound Illuminating Everywhere:
Pho Am Bien Chieu Thien Vng.
8) Most Profound Light Sound: Tham Tham
Quang Am Thien Vng.
9) Pure Name Light: Vo Cau Xng Quang Minh
Thien Vng.
10) Supreme Pure Knowledge Light: Toi Thang
Tnh Hue Quang Thien Vng.
Kings of Heavens of the Suyama (heavens)
(The Flower Adornment SutraChapter
1): Da Ma Thien Vng (Kinh Hoa Nghiem
Pham 1)All of them diligently cultivated great
roots of goodness, and their minds were always
joyful and contentCh Thien Vng nay eu
sieng nang tu tap can lanh rong ln, thng co
long hy tuc:
1) Timely Portion: Thien Thi Phan
ThienVng.
2) Delightful Light: Kha Ai Nhao Quang Minh
Thien Vng.
3) Banner of Inexhaustible Wisdom and Virtue:
Vo Tan Hue Cong c Trang Thien Vng.
4) Skilled in Miraculous Displays: Thien Bien
Hoa oan Nghiem Thien Vng.
5) Great Light of Memory Power: Tong Tr ai
Quang Minh Thien Vng.
6) Inconceivable Wisdom: Bat T Ngh Tr Hue
Thien Vng.
7) Circular Navel: Luan Te Thien Vng.
8) Light Flames: Quang Diem Thien Vng.
9) Illumination: Quang Chieu Thien Vng.
10) Greatly Famed for Universal Observation:
Pho Quan Sat ai Danh Xng Thien Vng.
Kings of HeavensKings of Thirty-Three
Heavens (The Flower Adornment Sutra
Chapter 1): ao Li Thien Vng (Kinh Hoa
NghiemPham 1)All of them strived to bring
forth great works in all worldsCh Thien Vng
nay eu sieng phat khi phc nghiep rong ln
cua tat ca the gian:
1) Shakra-Indra: Thch Ca Nhn a La Thien
Vng.
2) Everywhere Intoning Fulsome Sound: Pho
Xng Man Am Thien Vng.

3) Kind Eyes Jewel Topknot: T Muc Bu Ke
Thien Vng.
4) Jewel Light Banner Fame: Bu Quang Trang
Danh Xng Thien Vng.
5) Joy-Producing Topknot: Phat sanh Hy Lac Ke
Thien Vng.
6) Admirable Right Mindfulness: Kha Ai Nhao
Chanh Niem Thien Vng.
7) Suprem Sound of the Polar Mountain: Tu Di
Thang Am Thien Vng.
8) Perfect Mindfulness: Thanh Tu Niem Thien
Vng.
9) Pleasing Flower Pure Light: Kha Ai Nhao
Tnh Hoa Quang Thien Vng.
10) Independent Light Able to Enlighten: T Tai
Quang Minh Nang Giac Ngo Thien Vng.
King of all ideas or aims: ai Ngha Vng.
King Krta of Kashmere: Cat Li a Vng
King Krta of Kashmere, whose descendants were
opposed to Buddhism; they were dethroned by
Kaniska, who restored Buddhism; but later the
royal regained the throne and drove out the
Buddhist monksVua Cat Li a, ma con chau
cua ong sau nay chong oi Phat giao, b Ca Nh
Sac Gia (Kaniska) lat o e hoi phuc Phat giao
trong vng quoc, nhng ve sau nay th con chau
cua dong Cat Li a khoi phuc ngai vang va uoi
ch Tang i.
King of Kindness and Strength Buddha:
Phat T Lc Vng.
King of maras: Ma VngSee Mara-raja.
King of the Ten Vows: Samantabhadra (skt)
Thap Nguyen VngSee Ten vows of respects
of Samantabhadra Bodhisattva.
Kings of the Tushita Heavens (The Flower
Adornment SutraChapter 1): au Suat
Thien Vng (Kinh Hoa NghiemPham 1)All
of them diligently kept in mind the names and
epithets of the BuddhasCh Thien Vng nay
eu sieng tr niem danh hieu cua tat ca ch Phat:
1) Contented: Tri Tuc Thien Vng.
2) Ocean Bliss Topknot: Hy Lac Hai Ke Thien
Vng.
3) Supreme Virtue Banner: Toi Thang Cong
c Trang Thien Vng.
4) Still and Silent Light: Tch Tnh Quang Thien
Vng.
2444
5) Pleasing beautiful Eyes: Kha Ai Nhao Dieu
Muc Thien Vng.
6) Clear Moon on a Jewel Peak: Bu Phong
Tnh Nguyet Thien Vng.
7) Supreme Courage and Strength: Toi Thang
Dung Kien Lc Thien Vng.
8) Subtle Diamond Light: Kim Cang Dieu
Quang Minh Thien Vng.
9) Constellation Array Banner: Tinh Tu Trang
Nghiem Trang Thien Vng.
10) Pleasing Adornment: Kha Ai Nhao Trang
nghiem Thien Vng.
Kings of Heavens of Universal Purity (The
Flower Adornment SutraChapter 1): Bien
Tnh Thien Vng (Kinh Hoa NghiemPham
1)They were all already abiding securely in the
great teaching and worked diligently to benefit all
worldsCh Thien Vng nay eu a an tru
phap mon rong ln, sieng lam li ch cho the gian:
1) Pure reputation: Thanh Tnh Danh Xng
Thien Vng.
2) Supreme Vision: Toi Thang Kien Thien
Vng.
3) Virtue of Tranquility: Tch Tnh c Thien
Vng.
4) Sound of the Polar Mountain: Tu Di Am
Thien Vng.
5) Eye of Pure Mindfulness: Tnh Niem Nhan
Thien Vng.
6) Lord of World Sovereign: The Gian T Tai
Chua Thien Vng.
7) Light Flame Sovereign: Quang Diem T Tai
Thien Vng.
8) Enjoyer of Meditation on the Truth and
Creating Demonstrations: Nhao T Duy Phap
Bien Hoa Thien Vng.
9) Baner of Miraculous Displays: Bien Hoa
Trang Thien Vng.
10) Exquisite Array of Constellation Sound: Tinh
Tu Am Dieu Trang nghiem Thien Vng.
Kings of Heavens of Vast Results (The
Flower Adornment SutraChapter 1):
Quang Qua Thien Vng (Kinh Hoa Nghiem
Pham 1)They all dwelt at peace in the palace of
tranquilityCh Thien Vng nay eu dung phap
tch tnh ma lam cung ien va an tru trong o:
1) Banner of Delightful Light of Truth: Ai Nhao
Phap Quang Minh Trang Thien Vng.

2) Ocean of Pure Adornments: Thanh Tnh
Trang Nghiem Hai Thien Vng.
3) Light of Supreme Wisdom: Toi Thang Hue
Quang Minh Thien Vng.
4) Independent Wisdom Banner: T Tai Tr Hue
Trang Thien Vng.
5) Delight in Tranquility: Nhao Tch Tnh Thien
Vng.
6) Eye of Universal Knowledge: Pho Tr Nhan
Thien Vng.
7) Delight in Use of Intellect: Nhao Trien Hue
Thien Vng.
8) Light of Intellect Sown with Virtue: Thien
Chung Hue Cong c Quang Minh Thien
Vng.
9) Undefiled Tranquil Light: Vo Cau Tch Tnh
Quang Thien Vng.
10) Vast Pure Light: Quang ai Thanh Tnh
Quang Thien Vng.
King of Hell: Diem vngMinh VngThe
rajasKing of hellFierce spirits who are the
messengers and manifestation of Vairocanas
wrath against evil spiritsCac Minh Vng than
giao lenh, nhan giao lenh cua c Ty Lo Gia Na,
hien Phan No than e hang phuc chung ma.
King of Immateriality: Khong vng (Buddha).
King Infinite Voices Buddha: Phat Vo Lng
Am Thinh Vng.
King of the Kinnaras: Druma (skt)Phap Kien
Na La VngVua Kien Na LaSee Kinnara.
King Kosala: Vua Cau Xa La.
King of the mahadruma Kinnaras: ai Tho
Khan Na La VngThe Indras musicians, who
live on Gandha-madana.
King of Mara: Lord of the sixth heaven of the
desire-realmMa vngSee Mara-raja.
King of merciful power: Maitribala-raja
(skt)King of merciful virtueT Lc Vng
See Maitribala-raja.
King of the mountains: Sn vng.
King Precious Lotus Skillful Dwelling
Beneath The Sala Tree Buddha: Phat Bao
Lien Hoa Thien Tru Ta La Tho Vng.
King Rare As The Udumbara Flower
Buddha: Phat u am Bat La Hoa Thu Thang
Vng.
2445
Kings relatives on his maternal side: Hoang
thch.
Kings relatives on the paternal side: Hoang
than.
King of samadhi: Vng Tam MuoiTam
Muoi VngTam Muoi Vng Tam Muoi
Thu Lang nghiem nhThe highest degree of
samadhi, obtained by invoking Buddha or sitting
in meditation or tranceLoai Tam Muoi thang
dieu nht trong tat ca cac th tam muoi, cung la
ten khac cua Thu Lang Nghiem nh.
King of stars Buddha: Natchatraraja-Buddha
(skt)Tu Vng Phat.
King of the star-flower: Naksatra-raja-
sankusumitabhijna (skt)Tuc Vng HoaKing
of the star-flower, a bodhisattva in the Wonder
Lotus SutraMot v Bo Tat trong Kinh Dieu
Phap Lien Hoa.
King of Successive Victories: Lien Thang
Vng.
King of the teaching: Phap Vng (The
Buddha, King of the Teaching or Heaven king of
Name of FreedomNh Lai Phap Vng hay T
Tai Danh Thien Vng)According to the
Buddha in the Flower Adornment SutraTheo
c The Ton trong Kinh Hoa nghiem:
1) Who appears in the world: Ngi xuat hien
trong tran the.
2) Who is able to light the lamp of sublime truth
which illumines the world: Ngi co kha
nang thap en dieu phap chieu khap coi i.
3) His state is boundless and inexhaustible:
Canh gii cua Nh Lai vo bien vo tan.
King of Treasures: Bao Vng.
1) The precious King or King of Treasures: Vua
cua Kho Bau.
2) A title of Buddha: Mot danh hieu cua c
Phat.
3) The ruler of the continent west of Sumeru: V
T Ton ng tr tren luc a ve pha tay cua
nui Tu Di.
4) Jewel-lord: Bao ChuLord of jewels.
King of Treasures Samadhi: Bao Vng Tam
MuoiThe King of Treasures samadhi, achieved
by fixing the mind on Buddhaat ti Bao
Vng Tam Muoi do viec niem Phat Tam Muoi.
 2446

King of Univeral Purity: Bien Tnh Vng Kinnara (skt): Half horse, half manNhan Phi
Vua cua coi Tri Bien Tnh (coi tri th ba trong NhanKhan na la trong Thien long bat bo
coi tam thien thuoc sac gii). ** See Deva. Chan at La ai TngNon-Human Angels
King of Universal and Supernatural A being resembling but not a human being. A
Illumination: A Buddha is known as King of being having the appearance of humans but
universal and supernatural illuminationang possessing parts of animals. A kind of mythical
Dieu Giac Vng. celestial musician. It has a horse-like head with
King Vast Adornment Buddha: Phat Quang one horn, and a body like that of human. The
males sing and the females dance. They are
Trang Nghiem Vng.
described as men yet not men. They are one of
King Well-Stilled Moon-Sound And
the eight classes of heavenly musicians; they are
Wonderful Venerable Wisdom Buddha: also described as horned, as having crystal lutes,
Phat Thien Tch Nguyet Am Dieu Ton Tr Vng. the females singing and dancing, and as ranking
King of wisdom-lamp: Tue ang VngA below gandharvasMot chung sanh giong nh
king who gave his flesh and blood to save the con ngi, co dang ve nh ngi nhng lai co cac
lives of othersV vua a bo th mau tht mnh e bo phan trong c the cua loai thu, mot nhac s
cu ngi. huyen thoai cua coi tri, co au nga vi mot
King Wisdom Like Mountains And Seas sng, va than hnh giong nh hnh ngi. Con nam
And Self-Masterys Penetrations Buddha: th ca con con n th mua. Con goi la Ca Than
Phat Sn Hai Hue T Tai Thong Vng. co sng, vi nhng ong sao thuy tinh trong suot.
King of Yaksas and guardian of the secrets Ca Than N thng va ca va mua. Nhng Ca
of Buddha: Vajirasattva (skt)B mat chu. Than nay c xep di hang Can That Ba.
1) Mythical beings (heavenly beings), or
Kingdom (n): Vng quoc.
musicians of Kuvera, with a human figure and
Kingdom of gods: Kingdom of celestialsNc the head of a horse or with a horses body and
TriNc cua ch Thien. the head of a man. They are described as
Kingdom of light and virtue: Quang c men yet not men. They are one of the eight
quocSee Avabhasa. classes of heavenly musicians; they are also
Kingdom of Righteousness: Vng quoc described as horned, as having crystal lutes,
Chanh ao. the females singing and dancing, and as
Kingship (n): Vng quyen. ranking below gandharvasKhan na la trong
Kinhin (jap): Cankrama (skt)Kinh hanhA Thien long bat boMot chung sanh (chung
Japanese term for walking meditation, usually sanh coi tri) na nga na ngi, hoac mnh
used in Zen. After a session of seated meditation ngi au nga, hoac mnh nga au ngi.
(Zazen), practitioners commonly walk in a line, Con goi la Ca Than co sng, vi nhng ong
with heads down, looking at the ground. This sao thuy tinh trong suot. Ca Than N thng
practice is said to refresh the body while va ca va mua. Nhng Ca Than nay c
maintaining the minds concentration on xep di hang Can That Ba.
meditationT ng Nhat Ban dung e ch Hanh 2) Kinnara, one of the eight classes of
Thien, thng c dung trong Thien. Sau mot supernatural beings in the Lotus Sutra or eight
thi khoa toa thien, hanh gia thng i bach bo Vajra DeitiesKhan-Na-La, mot trong tam
trong mot hang, au ngo xuong, nhn di at. chung sanh sieu nhan trong Kinh Lien Hoa
Loai thc tap nay c dung e lam cho c the See Eight classes of supernatural beings in
khoe khoan va gi cho tam chanh niem trong the Lotus Sutra.
thien. ** See Eight classes of divinities, Eight classes
Kinkakuji (jap): Chua Kim Cac (Nhat Ban). of supernatural beings in the Lotus Sutra,
Eight classes of nagas and devas, and Twelve
spirits connected with the Master of Healing.
 2447

Kin-Shi-Cho-O (jap): Garuda (skt)Dragon- house asking people if they knew of a medicine
devouring birdKing of birdsKim X ieu that could restore her childs life. Of course no
See Garuda. one was able to help her. Finally, she met a
Kinship (n): Quan he than thuocQuan he follower of the Buddha, who advised her to see
huyet toc. the Buddha. When she carried the dead child to
the Buddha and told him her sad story, he listened
Kiriyama, Seiyu (1921 - ): Founder of Agonshu,
with patience and compassion. The Buddha
a Japanese Buddhist sect that claim to have
wanted her to recognize that suffering is a fact of
received pure and original Buddhism as taught in
life and that no one can avoid it. He said to her,
its earliest texts. Kiriyama asserts that he received
There is only one way to solve your problem. Go
a vision of Kannon (Avalokitesvara) in 1970,
and get me five mustard seeds from any family in
during which he was told the problems of most
which there has never been a death. Kisa
people, including himself, are caused by the
Gautami set off to look for such a household but
malicious actions of the dead, who plague the
without success. Every family she visited had
living unless the karmic ties that allow them to do
experienced the death of one person or another.
so are cut off. Subsequent to this vision, he
At last, she understood what the Buddha had
founded a new movement that emphasized
wanted her to find out for herself that death
worship of Kannon. His followers also commonly
comes to all. Accepting the fact that death is
engage in ascetic practices designed to cut off
inevitable, she no longer grieved. She took the
karma, as well as meditation, reciting Buddhist
childs body away and later returned to the
texts, and standing under waterfalls in order to
Buddha to become one of his followersKisa
cleanse themselves. In 1978 he began calling his
Gautami la ten cua mot thieu n thuoc hang the
organization Agonshu, claiming that its doctrines
gia vong toc, ket hon vi mot thng gia giau co.
and practices derive from the AgamasV sang
en khi con trai cua ba len mot tuoi, th no ot
lap ra tong phai Agonshu cua Nhat Ban, tong phai
nhien phat benh ma qua i. V qua buon kho nen
nay tuyen bo la a nhan c giao phap thanh
ba Kisa Gautami mang xac a con tren tay i het
tnh va nguyen thuy Phat giao a c giang day
nha nay qua nha khac hoi xem ngi ta co biet
trong nhng kinh van buoi sm sua nhat.
thuoc g cu song con ba hay khong. D nhien la
Kiriyama xac nhan rang chnh ong a nhan c
khong ai co the giup ba c ca. Cuoi cung, ba
nhan nang cua ngai Quan The Am vao nam 1970,
gap c mot v e t cua c Phat, ngi a
trong luc ay ong c day rang tr ngai cua hau
khuyen ba nen en gap Phat. Khi ba mang xac
het moi ngi ke ca ong gay ra bi nhng hanh
con en gap Phat va ke cho c Phat nghe cau
ong xau ac cua ngi chet, nhng ngi gay tai
chuyen buon cua ba, c Phat lang nghe vi tat
hoa cho ngi song tr phi nao nhng ac nghiep
long bi man. c Phat muon ba phai nhan ra kho
ay b cat t. Theo sau nhan nang, ong thanh lap
au la mot s kien that cua i song ma khong ai
mot phong trao nhan manh en viec le bai ngai
co the tranh c nen Ngai ben bao ba: Co mot
Quan Am. Nhng e t cua ong cung thng
cach giai quyet van e. Ba i tm cho ta nam hat
tham d vao viec tu tap kho hanh c phac hoa
cai t nhng gia nh cha co ngi chet. Nghe
ra e cat t ac nghiep, cung nh tu tap thien
xong Kisa Gautami ben ra i tm hat cai t nhng
nh, tr tung kinh ien va ng di that nc e
gia nh khong co ngi chet, nhng that bai v
t thanh loc mnh. Nam 1978 ong bat au goi to
gia nh nao ba en gap cung eu a co ngi
chc cua ong la Agonshu, va tuyen bo rang giao
chet. Cuoi cung ba hieu ra rang c Phat muon
thuyet va thc hanh eu lay t trong Kinh A Ham.
t ba tm ra Cai chet en vi tat ca moi ngi.
Kisa Gautami (skt): Kisa Gautami was a young
Chap nhan cai chet la mot s kien khong tranh
woman from a rich family who was married a
khoi trong i song nen ba khong con buon kho
wealthy merchant. When her only son was about a
na. Ba lien chon cat con, sau o ba tr lai gap
year old, he suddenly fell ill and died.
va xin quy-y Phat.
Overwhelmed with grief, Kisa Gautami took the
dead child in her arms and went from house to
 2448
Kisu-Chijo (jap): Wei-Tsung-Chih-ChangQui
Tong Tr ThngSee Zhi-Chang-Kui-Zong.
Kito (jap): Ky ao (cau nguyen).
Kiyosumi (jap): Nui Thanh Trng (Nhat Ban).
Kleang Temple: Chua KleangName of a
temple, located in Soc Trang town, Soc Trang
province, South Vietnam. The temple was built in
1533 and has been restored many times. The main
hall was restored 80 years ago. This is one of the
most ancient famous temples of Soc Trang town.
The temple always holds Khmer cultural
ceremonies and activitiesTen mot ngoi chua
toa lac trong th xa Soc Trang, tnh Soc Trang,
Nam Viet Nam. Chua c xay cat t nam 1533
va c trung tu nhieu lan. Ngoi chanh ien c
trung tu cach ay 80 nam. ay la mot trong
nhng ngoi chua co noi tieng cua th xa Soc
Trang. Chua thng to chc le hoi va sinh hoat
van hoa cua dan toc Khmer trong vung.
Klesas (skt): Kilesha (p)Phien naoAffliction
(troubleHindrancePain from disease
AnguishDistressDefilementMoral
depravityThe three fires: lust, hatred and
illusion).
(I) An overview of KlesaTong quan ve Klesa:
Klesa is a Sanskrit term for affliction, distress,
worldly cares, vexations, and as consequent
reincarnation. They are such troubles as
desire, hate, stupor, pride, doubt, erroneous
views, etc., leading to painful results in future
rebirths, for they are karma-messengers
executing its purpose. Klesa also means
negative mental factors, that lead beings to
engage in non-virtuous actions, which
produce karmic results. Klesa are all
defilements that dull the mind, the basis for
all unwholesome actions that bind people to
the cycle of rebirths. People also call Klesa
the thirst of Mara. In order to attain
enlightenment, the number one priority is to
eliminate these defilements by practicing
meditation on a regular basis. Klesa also
means all defilements that dull the mind, the
basis for all unwholesome actions as well as
kinks that bind people to the cycle of rebirths.
People also call Klesa the thirst of Mara. In
order to attain enlightenment, the number one
priority is to eliminate these defilements by
practicing meditation on a regular basis
Klesa theo Phan ng co ngha la S, la ten
khac cua phien nao hay nhng lo au the gian,
dan en luan hoi sanh t. Chung la nhng tr
ngai nh ham muon, thu ghet, cao ngao, nghi
ng, ta kien, van van, dan en nhng hau qua
kho au trong tng lai tai sanh, v chung la
nhng s gia b nghiep lc sai khien. Klesa
con co ngha la nhng yeu to lam o nhiem
tam, khien cho chung sanh lam nhng viec
vo ao c, tao nen nghiep qua. Phien nao
ch tat ca nhng nh ban lam roi loan tinh
than, c s cua bat thien, cung nh gan lien
con ngi vao chu ky sanh t. Ngi ta con
goi chung la khat vong cua Ma vng. Muon
giac ngo trc tien con ngi phai co gang
thanh loc tat ca nhng nh ban nay bang cach
thng xuyen tu tap thien nh. Nh ban co
nhieu th khac nhau. Klesa con co ngha la o
nhiem hay tai hoa, ch tat ca nhng nh ban
lam roi loan tinh than, c s cua bat thien,
cung nh gan lien con ngi vao chu ky sanh
t. Ngi ta con goi chung la khat vong cua
Ma vng. Muon giac ngo trc tien con
ngi phai co gang thanh loc tat ca nhng
nh ban nay bang cach thng xuyen tu tap
thien nh. Nh ban co nhieu th khac nhau.
(II) There are different kinds of kleshasCo
nhieu loai phien nao khac nhau:
(A) There are five great passions or disturbers or
KlesasCo nam phien nao can banSee
Five great disturbers.
(B) There are six great klesa, passion or
distressersCo sau phien nao lnSee Six
great klesas, passions or distressers.
(C) According to Visuddhi-Magga, there are ten
kleshasTheo Visuddhi-Magga, co mi th
o nhiem:
1) Trishna: Craving or desireThem muon.
2) Hate: Oan thu.
3) Delusion: Lam lac.
4) Pride: Kieu cang.
5) Drishti: False viewsTa kien.
6) Vichikitsa: DoubtNghi hoac.
7) Rigidity: Cng nhac.
8) Excitability: Soi noi.
9) Shameless: Tr trao (khong biet ho then).
 2449

10) Lack of conscience: Thieu lng tam ao Klistamano consciousness (Alaya): Y can
c. See Klistamano-vijnana, and Seven
Klesas arising from false reasoning: Phan consciousnesses.
biet khi phien naoPhien nao y nng vao cac Klistamano-vijnana (skt): Klistamanas
duyen ma khi day nhng ta ly luanSee Two consciousnesse Nh Nang BienThc Mat
kinds of affliction (B). NaY CanSecond power of change
Klesa which is natural to all: Cau sinh khi Disturbed-mind, consciousness or self-
phien naoPhien nao do huan tap t vo thuy en consciousness which gives form to the universe
naySee Two kinds of affliction (B). Seventh consciousnessThe discriminating and
Klesadvaya (skt): Nh Phien NaoSee Two constructive sense. It is more than the
kinds of affliction. intellectually perceptive. It is the cause of all
Klesakshaya (skt): Phien nao oan hay s oan egoism (it creates the illusion of a subject I
diet cac phien naoThe extinction of the evil standing apart from the object world) and
desires. individualizing of men and things (all illusion
arising from assuming the seeming as the real)
Klesavarana (skt): Phien nao chng
The self-conscious defiled mind, which thinks,
Affliction obstaclesAfflictive hindrance
wills, and is the principal factor in the generation
Barrier of temptation, passion or defilement
of subjectivity. It is a conveyor of the seed-
Hindrance of impurityHindrance of passions
essence of sensory experiences to the eighth level
Hindrance on spiritual progress.
of subconsciousnessay la ly tr tao ra moi h
1) The passions and delusion which aid rebirth
vong. No chnh la nguyen nhan gay ra ban nga
and hinder entrance into nirvana: Nhng duc
(tao ra h vong ve mot cai toi chu the ng
vong va ao anh tiep sc cho tai sanh va lam
tach ri vi the gii khach the). Mat Na Thc
chng ngai Niet ban. Phien nao chng con
cung tac ong nh la c quan chuyen van hat
co ngha la nhng tr ngai cua phien nao.
giong hay chung t cua cac kinh nghiem giac
Phien nao c chia lam hai nhom, phien nao
quan en thc th tam (hay tang thc). **See
chnh va phu. Phien nao chnh gom nhng
Second power of change, and Eight
thuc ay xau von nam trong nen tang cua
consciousnesses (I) (B)..
moi t tng va c muon gay au kho.
2) The barrier of temptation, passion or Knee: au goi.
defilement, which obstructs the attainment of Knee-Animals: au goi sanh Bang sanhWhen
the nirvana. Klesa is also means hindrance of the persons knees are the last to remain warm,
the afflictions. Klesa is generally divided into the spirit of that person has been reborn among
two groups, primary and secondary. The animalsKhi iem nong sau cung trong than the
primary comprises of such evil impulses that la au goi, th than thc cua ngi ay a tai sanh
lie at the foundation of every tormenting vao loai bang sanh (thu).
thought and desire: Nhng rao can cua duc Kneel with incense: Quy HngA form of
vong va ue trc lam tr ngai s thanh at punishment where on has to kneel until the
Niet ban. incense burned out. Some incense takes several
** See Two hindrances (A), and Six great klesas, hours before it burned out completelyMot hnh
passions or distressers. thc phat ma ngi b phat phai quy cho en khi
Klesavarana-Jneyavarana (skt): Phien Nao tan mot cay hng. Mot vai loai nhang chay het
Chng va S Tri ChngHindrances caused phai mat may gi ong ho.
by evil passions and by intellectionNhng Knife: DaoKnife (chopper)See Eight
chng ngai gay nen bi phien nao va tri thc. appurtenances of a monk or a nun.
Klishtamanas (skt): Nhiem o y hay mat na b o Knives and staves: Nan gm aoSee Seven
nhiemManas contaminated. calamities (B).
 2450

Knots: He PhcAccording to The Connected Know clearly all sentient beings: Biet ro
Discourses of the Buddha, Chapter Esanavaggo chung sanhSee Ten kinds of unimpeded
(Searches), there are four knotsTheo Tng function relating to knowledge.
ng Bo Kinh, Pham Tam Cau, co bon He Know the created and uncreated are
PhcSee Four knots. ungraspable: Biet hu vi vo vi bat kha ac
Knot of hatred: Oan ket. See Ten kinds of adamantine mind of
Know (v): Biet. commitment to universal enlightenment (10).
Know action is ungraspable: Biet hanh bat Know the dharmas: Tri Phap.
kha acSee Ten kinds of adamantine mind of 1) In the exoteric sects, to know the deep
commitment to universal enlightenment (10). meaning of the sutras: Tri Phap Hien Giao
Know affairs: tri s. Ngi biet c cac ngha tham sau cua kinh
Know beforehand: Biet trc. ien.
2) In the esoteric sects, to know the mysteries:
Know to behave: Biet c x.
Tri Phap Mat GiaoNgi biet c s
Know that the body of one sentient being
tng b mat.
enters all realms of sentient beings: Biet mot
Know the different classes of people: Biet
than chung sanh vao khap tat ca chung sanh
ngiSee Seven knowings.
giiSee Ten kinds of certain understanding of
Know all the different phenomena in all
the realm of sentient beings.
Know all Buddhas fulfillment of the ten worlds, interrelated in Indras net: Biet het
tat ca the gii chung, trong tat ca phap gii nhng
powers and attainment of true
s sai biet nh li Thien e khong tha sot
enlightenment: Biet tat ca Nh Lai ay u thap See Ten exhaustive knowledges of all Buddhas.
lc thanh Chanh ang Chanh GiacSee Ten
Know the doctrine: Quan ao.
kinds of realizational knowledge possessed by
Know the doctrine thoroughly: Quan ao
Great Enlightening Beings.
Thau triet giao phap.
Know the Buddha-law: Know the deep
Know domains of the network of the ten
meaning of the sautrasTri phap (hieu biet tham
ngha cua Phat phap). directions: Biet chng ngan mi phng xuat
Know that all Buddhas of all times and all sanh tr hueSee Ten ways of generating
knowledge of Great Enlightening Beings.
the beings they teach are essentially equal,
Know Enlightening Beings are ungraspable:
definitely, without duality: Ch Phat eu biet
Biet Bo Tat bat kha acSee Ten kinds of
tam the tat ca ch Phat, cung tat ca chung sanh
adamantine mind of commitment to universal
c giao hoa the tanh bnh ang, quyet nh
enlightenment (10).
khong haiAll Buddhas know that all Buddhas of
Know all enlightening beings vows and
all times and all the beings they teach are
essentially equal, definitely, without duality, one practices, mastery, preservation of the
of the ten kinds of mastery of nondual action of all teaching, and mystical transfigurations: Biet
BuddhasSee Ten kinds of mastery of nondual tat ca Bo Tat nguyen hanh, t tai, tru tr, bien
action of all Buddhas. hoaSee Ten kinds of realizational knowledge
Know Buddha is ungraspable: Biet Phat bat possessed by Great Enlightening Beings.
kha acSee Ten kinds of adamantine mind of Know Enlightenment is ungraspable: Biet
commitment to universal enlightenment (10). Bo e bat kha acSee Ten kinds of
Know all the Buddha-worlds: To have the adamantine mind of commitment to universal
infinite Buddha-wisdom and to know how to save enlightenment (10).
all beings in themTri vo bien ch Phat the gii. Know the equality of faculties of all sentient
beings: Biet tat ca chung sanh cac can bnh
 2451

angSee Ten kinds of realizational knowledge know that all instants, past, future and present, are
possessed by Great Enlightening Beings. one instant, definitely, without duality, one of the
Know by experience: Chng giacTo prove ten kinds of mastery of nondual action of all
and perceive. BuddhasSee Ten kinds of mastery of nondual
Know the good and bad acts of all sentient action of all Buddhas.
beings: Biet tat ca chung sanh thien va bat thien Know the interpenetration of mental
hien hanhSee Ten kinds of realizational activities of all sentient beings: Biet chung
knowledge possessed by Great Enlightening sanh tam hanh vo ngaiSee Ten kinds of
Beings. realizational knowledge possessed by Great
Know how to exterpate afflictions: Biet oan Enlightening Beings.
tr phien naoSee Ten kinds of jewel-like state Know the lands and congregations of all
in unexcelled complete perfect enlightenment (5). Buddhas present in the cosmos, their
Know the mentalities of all sentient beings: teaching and training: Biet hien tai thap
Biet tat ca chung sanh tam tanh phan bietSee phng tan h khong phap gii tat ca Phat, quoc
Ten kinds of jewel-like state in unexcelled o, chung hoi, thuyet phap, ieu phucSee Ten
complete perfect enlightenment (8). kinds of profound penetration of the Buddhass
Know the perspective of all sentient beings: teachings of Great Enlightening Beings.
Biet tat ca canh gii cua chung sanhSee Ten Know the Law: Biet phapSee Seven
kinds of jewel-like state in unexcelled complete knowings.
perfect enlightenment (8). Know the light of knowledge of all Buddha
Know how to prevent afflictions: Biet phong teachings is unobstructed: Biet tat ca Phat
ho phien naoSee Ten kinds of jewel-like state phap tr hue quang minh vo ngaiSee Ten kinds
in unexcelled complete perfect enlightenment (5). of contemplation of knowledge of Great
Know how to reject afflictions: Biet nham la Enlightening Beings.
phien naoSee Ten kinds of jewel-like state in Know the meaning: Biet nghaSee Seven
unexcelled complete perfect enlightenment (5). knowings.
Know how to stop afflictions: Biet ngan dt Know the mental compulsions of all sentient
phien naoSee Ten kinds of jewel-like state in beings: Biet tat ca chung sanh tam s hien
unexcelled complete perfect enlightenment (5). hanhSee Ten kinds of realizational knowledge
Know the impassioned habitual activities of possessed by Great Enlightening Beings.
all sentient beings: Biet tat ca chung sanh phien Know the mind is ungraspable: Biet tam bat
nao tap kh hien hanhSee Ten kinds of kha acSee Ten kinds of adamantine mind of
realizational knowledge possessed by Great commitment to universal enlightenment (10).
Enlightening Beings. Know the misconceptions and delusions of
Know all the inclinations of all sentient all worldlings without clinging to them: Biet
beings minds: Biet ro tat ca tam s thch cua tat ca the gian ien ao mong tng eu vo s
chung sanhSee Ten kinds of Buddha-work in all trc xuat sanh tr hueSee Ten ways of
worlds in all times of the Buddhas (B) (5) (i). generating knowledge of Great Enlightening
Know the infinity of all things: Biet tat ca Beings.
phap vo lng tngSee Ten kinds of Know moderation: Biet ieu tiet (biet thieu
realizational knowledge possessed by Great duc tri tuc)See Seven knowings.
Enlightening Beings. Know no where to go: Khong biet i au.
Know that all instants, past, future and Know one another: Tng tri.
present, are one instant, definitely, without Know ones appellations: Biet nhng xng
duality: Ch Phat eu biet tam the tat ca sat na tanSee Ten ways of knowing the worlds of past,
la mot sat na, quyet nh khong haiAll Buddhas present and future of all Enlightening Beings.

Know ones definitions: Biet nhng an lap
See Ten ways of knowing the worlds of past,
present and future of all Enlightening Beings.
Know ones deliberations: Biet nhng luan
nghSee Ten ways of knowing the worlds of
past, present and future of all Enlightening
Beings.
Know ones endlessness: Biet kia vo tanSee
Ten ways of knowing the worlds of past, present
and future of all Enlightening Beings.
Know ones faults: Tri quaBiet loi mnhIn
Buddhism, Buddhists should never look at others
fault, but know your ownTrong ao Phat, Phat
t ng bao gi nhn loi ngi khac, ma hay t Buddha-lands inhere in one Buddha-land,
biet lay loi cua chnh mnh.
Know the future is ungraspable: Biet v lai
bat kha acSee Ten kinds of adamantine mind
of commitment to universal enlightenment (10).
Know ones heart in reality: Nh thc tri kien
tamTr sang suot cua Nh Lai, do t xem xet
mnh ma phat lo (khong theo ngi khac, khong
do ngi khac).
Know ones orders: Biet nhng che lnhSee
Ten ways of knowing the worlds of past, present
and future of all Enlightening Beings.
Know ones own capability: T lng.
Know ones place: An phan thu thngT
seek contentment in ordinarinessTo have no
fighting spirit.
Know ones provisional names: Biet nhng
gia danhSee Ten ways of knowing the worlds
of past, present and future of all Enlightening
Beings.
Know ones quiescence: Biet kia tch diet
See Ten ways of knowing the worlds of past,
present and future of all Enlightening Beings.
Know ones rules: Biet nhng quy tacSee
Ten ways of knowing the worlds of past, present
and future of all Enlightening Beings.
Know oneself: Biet mnhSee Seven knowings.
Know ones speech: Biet nhng ngon ngSee
Ten ways of knowing the worlds of past, present
and future of all Enlightening Beings.
Know ones total emptiness: Biet tat ca la
khong.See Ten ways of knowing the worlds
2452
of past, present and future of all Enlightening
Beings.
Know the order of appearance of all
Buddhas of the future: Biet tat ca v lai tat ca
th e cua cac v PhatSee Ten kinds of
profound penetration of the Buddhass teachings
of Great Enlightening Beings.
Know the order of appearance of all
Buddhas of the past: Biet qua kh tat ca th e
cua cac v PhatSee Ten kinds of profound
penetration of the Buddhass teachings of Great
Enlightening Beings.
Know that all past, future and present
definitively, without duality: One of the ten
kinds of mastery of nondual action of all
BuddhasCh Phat eu biet tam the tat ca coi
Phat, vao mot coi Phat, quyet nh khong hai
See Ten kinds of mastery of nondual action of all
Buddhas.
Know past lives and attain the Way: Biet
c i trc va hoi nhap c ao ch thng
According to the Sutra In Forty-Two Sections,
Chapter 13, a Sramana asked the Buddha: What
are the causes and conditions by which one come
to know past lives and also by which ones
understanding enables one to attain the Way?
The Buddha said: By purifying the mind and
guarding the will, your understanding can achieve
(attain) the Way. Just as when you polish a mirror,
the dust vanishes and brightness remains; so, too,
if you cut off and do not seek desires, you can
then know past lives.Theo Kinh T Thap Nh
Chng, Chng 13, co mot v sa Mon hoi Phat,
Bi ly do g ma biet c i trc, ma hoi nhap
c ao ch thng? c Phat day: Tam thanh
tnh, ch vng ben th hoi nhap ao ch thng,
cung nh khi lau knh het d th trong sang hien
lo; oan tan ai duc va tam khong mong cau th se
biet i trc.
Know the past is ungraspable: Biet qua kh
bat kha acSee Ten kinds of adamantine mind
of commitment to universal enlightenment (10).
Know the path to salvation: Tri aoOne
who knows the path to salvation, an epithet of the
BuddhaNgi biet ao cu o chung sanh, mot
danh hieu cua c Phat.
 2453

Know people as individuals: Biet ngi nh Know the presence of all things in a single
nhng ca nhanSee Seven knowings. instant: Biet tat ca phap tai mot niemSee Ten
Know and perceive: Tri thcLearning kinds of realizational knowledge possessed by
PerceptionFalse ideas produced in the mind by Great Enlightening Beings.
common or unenlightened knowledgeNhng t Know the present is ungraspable: Biet hien
tng sai lac cua ngi cha giac ngo. **See Five tai bat kha acSee Ten kinds of adamantine
kinds of consciousness. mind of commitment to universal enlightenment
Know perfectly all beings: Biet ro tat ca chung (10).
sanhSee Ten kinds of Buddha-work in all Know all principles: Bodhisattvas have no
worlds in all times of the Buddhas (B) (5) (i). discrimination, and yet expound various
Know perfectly all Buddha-lands: Biet ro tat principleBiet cac phap eu khong phan biet ma
ca coi PhatSee Ten kinds of Buddha-work in all thuyet cac phapSee Ten kinds of profound
worlds in all times of the Buddhas (B) (5) (i). penetration of the Buddhass teachings of Great
Know perfectly all disciplines: Biet ro tat ca Enlightening Beings.
ieu phucSee Ten kinds of Buddha-work in all Know principles of Buddhas: Biet Nh Lai
worlds in all times of the Buddhas (B) (5) (i). phapSee Ten kinds of profound penetration
Know perfectly all Enlightening Beings: Biet of the Buddhass teachings of Great
ro tat ca Bo TatSee Ten kinds of Buddha-work Enlightening Beings.
in all worlds in all times of the Buddhas (B) (5) (i). Know principles of Buddhist disciples: Biet
Know perfectly all mystic transformations: Thanh Van phapSee Ten kinds of profound
Biet ro tat ca than bienSee Ten kinds of penetration of the Buddhass teachings of Great
Buddha-work in all worlds in all times of the Enlightening Beings.
Buddhas (B) (5) (i). Know principles of Individual Illuminates:
Know perfectly all pasts, presents, and Biet oc giac phapSee Ten kinds of profound
futures: Biet ro tat ca tam theSee Ten kinds of penetration of the Buddhass teachings of Great
Buddha-work in all worlds in all times of the Enlightening Beings.
Buddhas (B) (5) (i). Know all principles of language
Know perfectly all phenomena: Biet ro tat ca exhaustively: Biet het tat ca phap ngon ng
cac phapSee Ten kinds of Buddha-work in all khong tha sotSee Ten exhaustive knowledges
worlds in all times of the Buddhas (B) (5) (i). of all Buddhas.
Know perfectly all teachings: Biet ro tat ca Know principles of the world: Biet the gian
giao phapSee Ten kinds of Buddha-work in all phapSee Ten kinds of profound penetration of
worlds in all times of the Buddhas (B) (5) (i). the Buddhass teachings of Great Enlightening
Know perfectly all worlds: Biet ro tat ca the Beings.
giiSee Ten kinds of Buddha-work in all worlds Know that the realms of desire, form, and
in all times of the Buddhas (B) (5) (i). formless are only mind: Biet tam gii duy
Know that all periods of time are not tamSee Ten peerless states of Great
periods of time, yet they innumerate periods Enlightening Beings.
of time: Biet tat ca cac kiep eu la phi kiep, ma Know that all realms of sentient beings can
chn that noi tat ca kiepSee Ten peerless states be vessels of the Buddhas teaching: Biet tat
of Great Enlightening Beings. ca chung sanh gii eu kham lam phap kh cua
Know all phenomena come from ch PhatSee Ten kinds of certain understanding
interdependent origination: Biet het tat ca of the realm of sentient beings.
phap eu t duyen khi khong tha sotSee Know that all realms of sentient beings
Ten exhaustive knowledges of all Buddhas. enter the body of an Enlightening Being:
Biet tat ca chung sanh gii eu vao than mot Bo
 2454

TatSee Ten kinds of certain understanding of Know and see the reality of all things: Nh
the realm of sentient beings. Thc Tri KienAs does the BuddhaNh Lai
Know that all realms of sentient beings thay biet thc tng cua ch phap.
enter the body of one sentient being: Biet tat Know that the seed of enlightenment in all
ca chung sanh gii eu vao than mot chung sentient beings, past, present, and future,
sanhSee Ten kinds of certain understanding of does not die out: Biet tam the tat ca chung sanh
the realm of sentient beings. Phat chung khong dt, xuat sanh tr hueSee
Know that all realms of sentient beings Ten ways of generating knowledge of Great
enter the matrix of enlightenment: Biet tat ca Enlightening Beings.
chung sanh gii eu vao Nh Lai tangSee Ten Know by seeing: Becoming awareTri kien.
kinds of certain understanding of the realm of Know all sentient beings are difficult to
sentient beings.
harmonize: Biet tat ca chung sanh eu rat kho
Know that all realms of sentient beings hoa hpSee Ten kinds of mind outstanding like
essentially have no reality: Biet tat ca chung a mountain of Great Enlightening Beings.
sanh gii bon tanh khong thatSee Ten kinds of Know all sentient beings are difficult to
certain understanding of the realm of sentient
liberate: Biet tat ca chung sanh rat kho oSee
beings.
Ten kinds of mind outstanding like a mountain of
Know and regard reality as it is: Biet va thay Great Enlightening Beings.
nh thc (tri kien nh thc)The Buddhas
Know all sentient beings minds
doctrine rests on the idea of Knowing and
exhaustively: Biet het tat ca tam chung sanh
Regarding Reality As It Is. This means one
khong tha sotSee Ten exhaustive knowledges
should know the true facts about this earthly life
of all Buddhas.
and look at it without making excuses, and
regulate ones daily conduct of life according to Know all sentient beings are by nature
this knowledge and standpointGiao ly cua c neither harmonious nor good: Tat ca chung
Phat da tren quan iem Nh Thc Tri Kien. sanh tanh chang hoa chang lanhSee Ten kinds
ieu nay co ngha la ta phai biet nhng s kien of mind outstanding like a mountain of Great
chan thc chung quanh cuoc song tran gian cua ta, Enlightening Beings.
nhn no ma khong bien giai, va hang ngay tu Know sentient beings are ungraspable: Biet
chnh ao c cho cuoc song tuy theo tri kien nh chung sanh bat kha acSee Ten kinds of
thc nay. adamantine mind of commitment to universal
Know the roots of all beings: Tri CanTo enlightenment (10).
know the capacities of all beings as do Knowing that all sentient beings are only
Bodhisattva; therefore, they have no fearBo upheld by thought: Biet tat ca chung sanh ch
Tat biet ro can coi va kha nang cua chung sanh
do tng chap trSee Ten unimpeded functions
nen khong con s hai. relating to sentient beings of Great Enlightening
Know that the roots of goodness of all Beings.
Buddhas of all times: All Buddhas know that Know the spiritual power of the enlightened
the roots of goodness of all Buddhas of all times can enter all universes: Biet Nh Lai than lc
are the same one root of goodness, definitely, hay nhap tat ca phap gii xuat sanh tr hueSee
without duality, one of the ten kinds of mastery of Ten ways of generating knowledge of Great
nondual action of all BuddhasCh Phat eu biet Enlightening Beings.
tat ca tam the ch Phat co bao nhieu thien can Know something inside out: Am Hieu (biet
eu ong mot thien can, quyet nh khong hai ro)To know wellHieu tng tanTo
See Ten kinds of mastery of nondual action of all understand thoroughlyHieu t trong ra ngoai.
Buddhas.
 2455

Know the techniques for entering and mind of commitment to universal enlightenment
emerging from concentration: Kheo biet tam (10).
muoi, nhap xuat phng tienSee Ten kinds of Know thoroughly: Tattva-jna (skt)Chan
path of Great Enlightening Beings (5). TriTo know the true nature or to know
Know all ten directions are inconceivable: thoroughlyBiet ban the chan thc hay biet hoan
Biet tat ca thap phng bat t nghSee Ten toan.
kinds of contemplation of knowledge of Great Know the times and all duties: Biet thi biet
Enlightening Beings. viecSee Seven knowings.
Know all things in all times: Biet ro tam the Know the true nature: Chan TriSee Know
According to the Flower Adornment Sutra, thoroughly.
Chapter 38 (Detachment from The World), there Know the true reality of all things is
are ten ways of knowing the worlds of past, unvarying, not different, and they attain
present and future (know all things in all times) of freedom: Biet ni cac phap chang rieng chang
all Enlightening Beings mentioned by the khac ma c t taiSee Ten kinds of skill in
BuddhaTheo Kinh Hoa Nghiem, Pham 38 (Ly means of all Buddhas.
The Gian), co mi phap biet tam the cua ch Bo
Know that all truths ultimately lead to
TatSee Ten ways of knowing the worlds of
emancipation by one path: Biet tat ca phap
past, present and future of all Enlightening
eu do mot ao xuat ly xuat sanh tr hueSee
Beings.
Ten ways of generating knowledge of Great
Know all things to be known: Biet tat ca
Enlightening Beings.
nhng ieu can biet.
Know the understandings of all sentient
Know all things are beyond idle
beings: Biet tat ca chung sanh tri giai chung sanh
philosophizing: Ch Phat biet tat ca phap eu
tr hueSee Ten ways of generating knowledge
ri nhan am hy luan, ma van hay khai th thien
of Great Enlightening Beings.
can cua ch PhatAll Buddhas know all things
Know the unity of all things: Biet tat ca phap
are beyond idle philosophizing, yet can
mot tngSee Ten kinds of realizational
demonstrate the roots of goodnessSee Ten
knowledge possessed by Great Enlightening
kinds of skill in means of all Buddhas.
Beings.
Know all things of the future exhaustively:
Know the unity, variety, and universality of
Biet het tat ca phap v lai khong tha sotSee
Ten exhaustive knowledges of all Buddhas. all things: Biet tat ca phap mot tanh, nhieu tanh,
tru rong ln xuat sanh tr hueSee Ten ways of
Know all things have no bondage or release:
generating knowledge of Great Enlightening
Biet ch phap khong troi khong mSee Ten
Beings.
kinds of skill in means of all Buddhas.
Know the various distinctions of all
Know all things have no reception or
Buddha-lands: Biet tat ca coi Phat nhieu th sai
assembly: Biet ch phap khong tho khong
biet xuat sanh tr hueSee Ten ways of
nhomSee Ten kinds of skill in means of all
generating knowledge of Great Enlightening
Buddhas.
Beings.
Know all things of the past exhaustively:
Know the various physical forms: Biet tat ca
Biet het tat ca phap qua kh khong tha sotSee
nhieu loai than xuat sanh tr hueSee Ten ways
Ten exhaustive knowledges of all Buddhas.
of generating knowledge of Great Enlightening
Know all things of the present exhaustively:
Beings.
Biet het tat ca phap hien tai khong tha sotSee
Know all the various ranks: Know high,
Ten exhaustive knowledges of all Buddhas.
middling, and low of the roots of goodness. Know
Know all things are ungraspable: Biet tat ca
all Buddhas complete knowledge and virtues do
phap bat kha acSee Ten kinds of adamantine
not increase or decreaseBiet het tat ca tr vien

man va cong c cua ch Phat khong tha sot
See Ten exhaustive knowledges of all Buddhas.
Know virtues or qualities of a Buddha: Tr
cSee Three Buddhas virtues (IV).
Know ones weakness: Biet than.
Know well: Am hieuTo understand 2) Those who advise, teach or dissuade one
thoroughlyTo know something inside out.
Know the words of all Buddhas of all times
are the words of one Buddha, definitely,
without duality: One of the ten kinds of mastery
of nondual action of all BuddhasCh Phat eu
biet tam the tat ca li Phat, la mot li Phat, quyet 3) Do not associate or make friends with evil
nh khong haiSee Ten kinds of mastery of
nondual action of all Buddhas.
Know all worlds, inverted, upright, and so
on: Biet tat ca the gii up nga van van xuat sanh
tr hueSee Ten ways of generating knowledge
of Great Enlightening Beings.
Know all world systems exhaustively: Biet
het tat ca ao the gian khong tha sotSee Ten
exhaustive knowledges of all Buddhas.
Know all worlds are ungraspable: Biet tat ca
the gian bat kha acSee Ten kinds of
adamantine mind of commitment to universal
enlightenment (10).
Know that worldly phenomena and
Buddhist principles are essentially not
different, definitely, without duality: One of
the ten kinds of mastery of nondual action of all
BuddhasCh Phat eu biet the phap va Phat
phap, tanh khong sai khac, quyet nh khong
haiSee Ten kinds of mastery of nondual action 6) As a solid rock is not shaken by the wind;
of all Buddhas.
Knowability (n): Tnh co the nhan biet c
Tnh kha triCo the ly giai c.
Knower: Tr Gia.
(I) The meaning of KnowerNgha cua Tr Gia:
Wise man: Ngi tr.
(II) The Buddhas teachings on the wise in the
Dharmapada SutraNhng li Phat day ve
Tr Gia trong Kinh Phap Cu:
1) 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 8) Good people give up all attachments, they
associate such a person (Dharmapada 76):
2456
Neu gap c ngi hien tr thng ch 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.
from evil-doing, will be beloved and admired
by the good, but they will be hated by the bad
(Dharmapada 77): 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.
friends; do not associate with mean men.
Associate with good friends; associate with
noble men (Dharmapada 78): 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.
4) 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): c uong nc
Chanh phap th tam thanh tnh an lac, nen
ngi tr thng vui mng, a nghe Thanh
nhn thuyet phap.
5) Irrigators guide the water to where they want,
fletchers bend the arrows, carpenters control
their timber, and the wise control or master
themselves (Dharmapada 80): Ngi ti
nc lo dan nc, th lam cung ten lo uon
cung ten, th moc lo nay mc o cay, con
ngi tr th lo t ieu phuc lay mnh.
likewise, the wise are not moved by praise or
blame (Dharmapada 81): Nh ngon nui kien
co, chang bao gi b gio lay, cung nh the,
nhng li huy bang hoac tan dng chang
bao gii lam lay ong ngi ai tr.
7) Water in a deep lake is clear and still;
similarly, on hearing the Buddha teachings,
the wise become extremely serene and
peaceful (Dharmapada 82): Nh nc ho sau,
va yen lang trong sach, nhng ngi co tr
tue sau khi nghe phap, tam ho cung thanh
tnh va yen lang.
dont talk about sensual craving. The wise

show neither elation nor depression;
therefore, they are not affected by happiness
or sorrow (Dharmapada 83): Ngi lanh
thng xa la ma khong ban en nhng ieu
tham duc. Ke tr a xa la niem l mng lo,
nen chang con b lay ong v kho lac.
9) Neither for the sake of oneself, nor for the
sake of another, a wise man does nothing
wrong; he desires not son, wealth, or kingdom
by doing wrong; he seeks his own success not
by unjust means, then he is good, wise and
righteous (Dharmapada 84): Khong v tnh
thien ha, cung khong v tnh mot ngi nao,
ngi tr khong lam bat c ieu g sai quay:
khong nen cau con trai, s giau co, vng
quoc bang viec sai quay; khong nen cau
mong thanh cong cua mnh bang nhng
phng tien bat chanh. c vay mi that la
ngi ao c, tr tue va ngay thang.
10) Few are among men who crosses and reaches
the other shore; the rest of mankind only run
about the bank (Dharmapada 85): Trong nhan
loai ch co mot t ngi at en ben b kia, qualities of the true man.
con bao nhieu ngi khac th ang boi hoi v
van tai b nay.
11) Those who preach and act according to the
teachings, are those who are crossing the
realm of passions which is so hard to cross,
and those who will reach the other shore
(Dharmapada 86): Nhng ngi nao hay
thuyet phap, hay theo Chanh phap tu hanh,
th c at ti b kia, thoat khoi canh gii ta Knower of the world: Lokavid (skt)The Gian
ma kho thoat.
12) A wise man should abandon the way of
woeful states and follows the bright way. He
should go from his home to the homeless
state and live in accordance with the rules for
Sramanas (Dharmapada 87): Ngi tr hay
nen ri bo hac phap (ac phap) ma tu tap bach
phap (thien phap), xa gia nh nho hep, xuat
gia song oc than theo phap tac Sa-mon.
13) A wise man should purge himself from all the
impurities of the mind, give up sensual
pleasures, and seek great delight in Nirvana
(Dharmapada 88): Ngi tr phai got sach
nhng ieu cau ue trong tam, hay cau cai vui
Chanh phap, xa la ngu duc ma chng Niet
ban.
2457
14) Those whose minds are well-trained and
well-perfected in the seven factors of
enlightenment, who give up of grasping,
abandon defiled minds, and eradicate all
afflictions. They are shinning ones and have
completely liberated and attained Nirvana
even in this world (Dharmapada 89): Ngi
nao thng chnh tam tu tap cac phep giac
chi, xa la tanh co chap, ri bo tam nhiem ai,
diet het moi phien nao e tr nen sang suot,
th se giai thoat va chng ac Niet ban ngay
trong i hien tai.
Knower of the Dhamma: Tri PhapSee
Seven qualities of the true man.
Knower of groups: Parisannu (p)Tri Chung
See Seven qualities of the true man.
Knower of the meaning: Atthannu (p)Tri
NghaSee Seven qualities of the true man.
Knower of moderation: Mattannu (p)Tri
LngSee Seven qualities of the true man.
Knower of persons: Tri NhanSee Seven
Knower of reality: Nh Thc Tri GiaThe
Buddhas are knowers of realityTat ca ch Phat
biet thc tng nh phap va cung thuyet cho
chung sanh thc tng nh phap ay.
Knower of the right time: Tri ThiSee
Seven qualities of the true man.
Knower of self: Attannu (p)T triSee Seven
qualities of the true man.
GiaiHe who knows the world, one of the ten
epithets (characteristics) of a BuddhaNgi biet
ro the gian, mot trong mi danh hieu cua mot v
PhatSee Ten epithets of a Buddha.
Knowing: Jananam (p)Jna (skt)S hieu
bietUnderstandingKnowing reveals itself in
many ways. Knowing can be active whenever
there is hearing, seeing, feeling, comparing,
remembering, imagining, reflecting, worrying,
hoping and so forth. In the Vijnanavadin school of
Buddhism, which specialized in the study of
consciousnesses, many more fields of activity
were attributed to knowing. For instance, in
alayavijnana, or storehouse of consciousness,
the fields of activity of knowing are maintaining,
conserving, and manifesting. Also according to

the Vijnanavadins, all sensation, perception,
thought, and knowledge arise from this basic
store-house consciousness. Manyana is one of the
ways of knowing based on this consciousness and
its function is to grasp onto the object and take it
as a self. Manovijnana serves as the
headquarters for all sensations, perceptions, and
thoughts, and makes creation, imagination, as well
as dissection of reality possible. Amala is the
consciousness that shines like a pure white light
on the store-house consciousness. In any
phenomena, whether psychological, physiological,
or physical, there is dynamic movement, life. We
can say that this movement, this life, is the
universal manifestation, the most commonly
recognized action of knowing. We must not regard
knowing as something from the outside which
comes to breathe life into the universe. It is the
life of the universe itselfCai biet co the c
bieu hien ra bang nhieu cach. Tac dung cua cai
Biet nh chung ta thng thay khi nghe, thay,
cam giac, so sanh, nh, tng tng, suy t, lo s,
hy vong, van van. Trong Duy Thc Hoc Phat
Giao, mon hoc chuyen ve nhan thc, nhieu tac
dung cua s nhan biet c tm thay. Trong
trng hp A Lai Da thc, biet co ngha la s ham
cha, duy tr va bieu hien. Cung theo Duy Thc
Hoc, tat ca nhng cam tho, t tng, va tri thc
eu khi len t tang thc can ban nay. Trong
trng hp Mat na thc, mot trong nhng cai biet
can ban, ch biet co tac dung bam chat khong chu
buong bo vao mot oi tng va cho la o la cai
nga. Mat Na chnh la bo ch huy cua tat ca moi
cam tho, t tng, va lam ra s sang tao, s tng
tng cung nh s chia che thc tai. Trong trng
hp Yem Ma La thc, cai biet co tac dung chieu
roi giong nh mot th anh sang trang tinh khiet
trong tang thc. Trong bat c hien tng nao, du
la tam ly sinh ly hay vat ly, co s co mat cua s
van chuyen sinh ong, o la i song. Chung ta
co the noi rang s van chuyen nay, i song nay,
la s pho hien cua vu tru, la tach dung pho bien
cua cai biet. Chung ta khong nen cho rang cai
biet la mot vat ben ngoai en e lam hi th cho
i song trong vu tru. No chnh la s sinh ong
cua chnh vu tru.
1) Knowledge: Buddhi (skt)Awareness
AcquaintanceTanh giac.
2458
2) To know: Budh (skt)To be aware ofTo
be acquainted withGiac.
3) To discern: Vijanati (p)Vijna (skt)To
distinguishBiet co s phan biet bang suy
ngh hay y thc.
4) Discerning: Vijananam (p)Vijnanana
(skt)DistinguishingKnowing
UnderstandingS biet (co s phan biet
bang suy ngh hay y thc).
** See Seven knowings.
Knowing all beings: Tri nhat thiet chung sanh
(Buddha-wisdom).
Knowing the Buddha-worlds and how to
save the beings: Tri Vo Bien Ch Phat TrTo
have the infinite Buddha-wisdomBiet c tr
vo bien cua ch Phat hay biet nhng li Phat day
cung nh cach cu o chung sanh.
Knowing the desires of others: Tri chung
chung giai tr lcSee Ten great powers of a
Buddha.
Knowing the destinations of others: Tri nht
thiet s ao tr lcSee Ten great powers of a
Buddha.
Knowing hand: Right handTr thu (ban tay
biet viec).
Knowing how to feel satisfied and being
content with material conditions: Thieu Duc
Tri TucSee Content with few desires.
Knowing karmic retributions throughout
the three periods of time: Tri tam the nghiep
bao Tr lcSee Ten great powers of a Buddha.
Knowing all methods of salvation: Tri nht
thiet phap cu o (Buddha-wisdombiet tat ca
phng phap cu o chung sanh).
Knowing a mind-object with the mind: Khi y
nhan phap, hoan hy khi len, phap ay c suy
tWhen, on knowing a mind-object with the
mind, one investigates a corresponding object
productive of pleasureSee Six pleasurable
investigations, Six indifferent investigations, and
Six unpleasurable investigations.
Knowing the minds of others: Tha Tam
ThongSee Six supernatural powers (3) and Ten
supernatural powers.

Knowing all previous transmigrations: Tuc
Menh ThongSee Six supernatural powers (5)
and Ten supernatural powers.
Knowing the right modes of ceremonial: Tri
LeKnowing the right modes of respectBiet
nghi thc le lac.
Knowing the states of others: Tri chung chung
gii tr lcSee Ten great powers of a Buddha.
Knowing the suffering of disintegration:
Biet hoai kho.
Knowing the suffering of pain: Biet kho kho.
Knowing the suffering of transitoriness: Biet
hanh kho.
Knowledge (n): Nana (p)Jnana or Vidya
(skt)Prajna paramita (skt)Kien thcTri
thchoc thcNhan bietHieu biet (F) According to the Sangiti Sutta in the Long
ComprehensionInsightReal wisdom
WisdomSee Ten Paramitas.
(A) Categories of knowledgeCac loai tr:
(Acquired) Knowledge: Tri thc thau thap
c.
(Analogical) Knowledge: Tri thc t loai
(so sanh).
(Conceptual) Knowledge: Tri thc tru
tng hay khai niem.
(Contemplative) Knowledge: Tri thc do
quan tng ma co.
(Evaluational) Knowledge: Tri thc cu the
(nhan biet va phe bnh ve gia tr). lc cua c Nh Lai. **See Ten powers of a
(Natural) Knowledge: Tri thc t nhien.
(Necessary) Knowledge: Tri thc can thiet.
(Perfect) Knowledge: Tri thc toan hao.
(Scientific) knowledge: Kien thc khoa
hoc.
(Supernatural) Knowledge: Tri thc sieu
nhien.
(Worldly) knowledge: Kien thc pham phu.
(B) According to the Flower Adornment Sutra,
Chapter 33, there are ten kinds of knowledge
of all BuddhasTheo Kinh Hoa Nghiem,
Pham 33, co mi tr cua ch PhatSee Ten ao nay ma chng lay qua xuat lySee Ten
kinds of knowledge of all Buddhas.
(C) Three kinds of knowledge (three insights or
three kinds of clarity) which can be obtained
by observing precepts (according to The Path
of Purification by Bhadantacariya
2459
Buddhaghosa)Ba loai sang suot co the at
c bang tr gii (theo Thanh Tnh ao cua
Ngai Bhadantacariya Buddhaghosa). **See
Three insights.
(D) Svabhavalakshana-traya (skt)Theo Kinh
Lang Gia, co ba hnh thc cua tr con c
goi la tam t tnh tngAccording to The
Lankavatara Sutra, there are three forms of
knowledge known as Svanhavalakshana-
traya. **See Three forms of knowledge.
(E) Three degrees of knowledgeTheo ngai
Long Tho trong Trung Quan Luan, co ba cap
o kien thcAccording to Nagarjuna in the
Madhyamika-karika, there are three degrees
of knowledgeSee Three degrees of
knowledge.
Discourses of the Buddha, there are four
knowledgesTheo Kinh Phung Tung trong
Trng Bo Kinh, co bon trSee Four
knowledges.
Knowledge of the absolute: Wisdom of
ultimate truthChan tr.
Knowledge of absolute truth: Tattvajnana
(skt)Chan Thc TrSee Tattvajnana.
Knowledge of the actual condition of every
individual: Tri chung chung gii tr lc (biet
c ieu kien that cua tat ca chung sanh)One
of the ten powers of a BuddhaMot trong mi
Buddha.
Knowledge appears to enter the path of
individual illumination: Yet Bodhisattvas do
not cease to generate great compassionTr hue
hien tien nhap Bch Chi Phat ao, ma phat khi
ai bi chang thoi dtSee Ten kinds of way of
adornment of Great Enlightening Beings.
Knowledge appears to enter the path of
personally liberated saints: Yet Bodhisattvas
do not take emancipation by this routeTr hue
hien tien nhap Thanh Van ao, nhng chang do
kinds of way of adornment of Great Enlightening
Beings.
Knowledge arising from fundamental
knowledge: Hau ac trKnowledge succeeding
upon fundamental knowledge. Also called

detailed or specific knowledge or wisdom
succeeding upon or arising from fundamental
knowledge (Can ban tr). Differentiating
knowledge can discriminate phenomena, as
contrast with knowledge of the fundamental
identity of all things (vo phan biet tr)Tr khi
len t can ban tr. Con goi la Phan Biet Tr, tc la
cai tr chan chanh, sau knh, ngam hp chan nh,
tr s ac theo sau can ban tr. Tr co the phan
biet hien tng hay s tng hu vi, oi lai vi vo
phan biet hay can ban thc tr cua c Phat.
Knowledge or assurance derived from
Trc TrThe knowledge which makes one
doing: Action and proofPractice of religious clings to signs of individuality and work out false
discipline and the resulting enlightenmentHanh
chng.
Knowledge attained through cultivation:
Wisdom attained through cultivationTrSee
Eight dharmas, and Eight essential things.
Knowledge of the bhutatathata: Inherent
intelligenceInherent knowledgeTnh Giac.
Knowledge of the births of all beings: Tr biet
tat ca chung sanhSee Ten kinds of treasury of
great knowledge possessed by Enlightening
Beings.
Knowledge of Buddhas: Nh Lai Tr
Enlightening Beings know that the knowledge of
Buddhas is boundless and do not try to access it in
limited terms (they know that everything written
or said in all words has limitations and cannot
comprehend the knowledge of Buddhas)Ch Bo
Tat biet Nh Lai tr vo bien nen chang dung
chng ngan o lng (ch Bo Tat biet tat ca van
t the gian noi ra eu co chng ngan, eu chang
biet c Nh Lai tr hue)See Ten kinds of
definitive mark of Great Enlightening Beings (5).
Knowledge of all Buddha-bodies: Tr vao
khap tat ca than PhatSee Ten kinds of treasury
of great knowledge possessed by Enlightening
Beings.
Knowledge of Buddha shines on all without
Hu tnh sanh t minhSee Three dharmas (LI).
discrimination: Tr hue cua c Nh Lai chieu
Knowledge derived from memory: Vasita
khap tat ca khong co phan bietSee Ten
characteristics of the body of Buddha.
Knowledge of all Buddha-teachings: Tr biet
tat ca Phat phapSee Ten kinds of broad
knowledge.
2460
Knowledge of the causes and effects: Tr
kheo biet nghiep bao nhan qua, qua kh, v lai va
hien tai cua tat ca chung sanhKnowledge of the
causes and effects, deeds and consequences, past,
future, and present, of all sentient beingsSee
Ten kinds of path of Great Enlightening Beings
(10).
Knowledge of the cessation of suffering: Diet
trSee Four knowledges (B).
Knowledge of clinging to signs and false
discriminations: Thu Tng Phan Biet Chap
discrimination. This knowledge is contrasted to
the Pravicaya-buddhiCai tr lam cho ngi ta
chap vao cac tng trang cua ac thu va tien
hanh s phan biet sai lam. Tr nay trai nghch vi
Quan Sat Tr. **See Pravicayabuddhi.
Knowledge of complete destruction:
Kshayajnana (skt)Tr cua s oan diet hoan
toanWhen the knowledge of complete
destruction or kshayajnana is realized, there is
never again the assertion of evil passionsKhi
cai tr cua s oan diet hoan toan (kshayajnana)
c the chng th se khong bao gi con s xac
nh ve cac phien nao naSee Eight ways of
no-birth.
Knowledge comprehending all Buddha
teachings: Tr thong at tat ca Phat phapSee
Ten kinds of treasury of great knowledge
possessed by Enlightening Beings.
Knowledge of the consequences of actions of
all sentient beings: Tr biet tat ca nghiep bao
cua chung sanhSee Ten kinds of broad
knowledge.
Knowledge of contemplation: Tri thc do quan
tng ma co.
Knowledge of the decease and rebirth of
beings: Sattanam-cutupapate-nanam-vijja (p)
(skt)Huan tap hay s hieu biet xuat phat t ky
cHabitual perfuming derived from memory.
Knowledge derived from phenomena: Tng
TrKnowledge derived from phenomena,
associated with afflictionsHu lau tr hay tr
 2461

nng vao s tng the gian va hay con quan he powers of a BuddhaMot trong mi lc cua
vi phien naoSee Two kinds of wisdom. c Nh LaiSee Ten powers of a Buddha.
Knowledge of desires or moral directions of Knowledge of the discriminating of
all beings: Tri chung chung giai tr lc (biet c existences: Vastuparativikalpa-vijnana (skt)Y
nhng ham muon hay hng ao c cua tat ca thc phan biet (nhng ieu khac nhau nay sinh
chung sanh)One of the ten powers of a trong y thc chu quan).
BuddhaMot trong mi lc cua c Nh Lai. Knowledge of distinctions in all sentient
**See Ten powers of a Buddha. beingss cycle of births and deaths:
Knowledge of the destruction of the Knowledge of distinctions in all sentient beingss
corruption: Asavanam-khaye-nanam-vijja (p) death in one place and birth in another in the
Lau tan tr minhSee Three dharmas (LI). various states of existenceTr biet tat ca chung
Knowledge of destruction of all illusion: Tri sanh trong cac loai chet ay sanh kia sai khac
vnh oan tap kh tr lcOne of the ten powers nhauSee Ten kinds of path of Great
of a BuddhaMot trong mi lc cua c Nh Enlightening Beings (10).
Lai. **See Ten powers of a Buddha. Knowledge of distinguishing all things: Thch
Knowledge of the Dharma: Dharma-jnana tr hue v phan biet cac phapThey enjoy
(skt)Phap TrSee Dharma-jnana, and Four knowledge, distinguishing all things, one of the
knowledges (A). ten kinds of enjoyment of Enlightening Beings.
Knowledge of the differences in faculties of Enlightening Beings who abide by these can attain
all sentient beings: Knowledge that explains the the supreme enjoyment of truth of all Buddhas
See Ten kinds of enjoyment.
truth to all sentient beings as is appropriateTr
kheo biet can c cua tat ca chung sanh chang Knowledge of embodying omniscience in all
ong ma tuy nghi thuyet phapSee Ten kinds of realms of beings: Tr ni tat ca cho tho sanh
path of Great Enlightening Beings (10). eu ay u nht thiet trSee Ten kinds of broad
Knowledge of differentiation: Phan biet tr knowledge and Ten kinds of purity.
According to the Flower Adornment Sutra, Knowledge embracing all pure phenomena:
Chapter 27, there are ten kinds of knowledge of Tr nhiep khap tat ca tnh phapSee Ten kinds of
differentiation of entry into concentration of Great treasury of great knowledge possessed by
Enlightening Beings. Also ten other kinds of Enlightening Beings.
knowledge of differentiation of Enlightening Knowledge establishing all universal
Beings mentioned by the Buddha in The Flower principles: Tr an tru tat ca phap quang ai khap
Adornment Sutra (Chapter 38Detachment from het khong thaSee Ten kinds of treasury of
The World) Enlightening Beings who rest on great knowledge possessed by Enlightening
these principles will attain the Buddhas Beings.
unexcelled, far-reaching knowledge of Knowledge and experience of Nirvana: Giai
differentiationTheo Kinh Hoa Nghiem, Pham thoat tri kien.
10, Thap nh, co mi mon nhap tam muoi sai
Knowledge of extinction of contamination:
biet tr. Con mi tr khac c Phat day trong
Lau tan trWith knowledge of extinction of
Kinh Hoa Nghiem (Pham 38Ly The Gian). Bo
contamination they actually realize the ultimate
Tat nao an tru ni phap nay se c tr sai biet
truth, while carrying out the deeds of enlightening
quang ai vo thng cua Nh Lai. **See Ten
beings without ceasesLau tan tr hien chng
kinds of knowledge of differentiation of
thc te khi Bo Tat hanh chang oan dietSee
Enlightening Beings.
Ten kinds of path of Great Enlightening Beings
Knowledge of direction and consequence of (6).
all laws: Tri nhat thiet s ao tr lc (biet ng Knowledge of extinction of all sentient
i va ket qua cua ch phap)One of the ten
beings deisres, compulsions, delusions, and
 2462

habits, without abandoning the practices of Knowledge of interpretation of all writings:

Enlightening Beings: Tr kheo biet tat ca chung Tr biet tat ca van t bien taiSee Ten kinds of
sanh lac duc, phien nao, nghi hoac, tap kh eu broad knowledge and Ten kinds of purity.
diet het, ma chang ri bo hanh Bo TatSee Ten Knowledge of introducing sentient beings to
kinds of path of Great Enlightening Beings (10). truth: Tr kheo biet tat ca chung sanh kien giai
Knowledge of the extinction of suffering: sai biet, ma lam cho ho nhap vao phap phng
Diet tr. tienKnowledge of differences in weak,
Knowledge of all forms of former existences middling, and superior understanding of all
of self and others: Purvanivasanusmrti-jnana sentient beings, and means of introducing them to
(skt)Tuc Mang ThongKha nang biet c truthSee Ten kinds of path of Great
qua kh v lai cua mnh va ngiSee Six Enlightening Beings (10).
miraculous or transcendental powers. Knowledge of karma of all beings: Tri tam
Knowledge of all former existence: the nghiep bao tr lcA Buddha is able to know
Purvanivasanusmrti-jnana (skt)Tuc Mang what is the karma of every being, past, present,
ThongSee Five supernatural powers. and future. This is one of the ten powers of a
Buddhac Nh Lai co kha nang biet c tam
Knowledge of (all) former existence of self
the nghiep cua moi chung sanh. ay la mot trong
and others: Puva-nivasanusmrti-jnana (skt)
mi lc cua c Nh LaiSee Ten powers of a
Tuc mang thongSee Six miraculous or
Buddha.
transcendental powers.
Knowledge of the language and speech of all
Knowledge of fundamental principles:
sentient beings: Tr biet tat ca ngon ng am
Fundamental wisdomOriginal wisdomPrimal
thanh t bien thien xao cua chung sanhSee Ten
wisdomSource of all truth and virtueIntuitive
kinds of broad knowledge and Ten kinds of purity.
knowledge or wisdomCan ban tr.
Knowledge of future karma: Biet nghiep Knowledge of the law of suffering: Dukkha-
dharma-jnana (skt)Kho Phap TrThe
tng laiSee Three aspects of the omniscience
knowledge of the law of suffering and the way of
of Buddha.
release, one of the eight forms of understanding
Knowledge of how to cause all beings to
Mot trong Bat Tr, do quan kho e coi duc gii
enter the reality body: Tr khien tat ca chung ma phat sanh tr hue sang suot, chat t me hoac.
sanh nhap phap thanSee Ten kinds of treasury
Knowledge of liberation: Giai Tri KienA
of great knowledge possessed by Enlightening
Buddhas understanding, or interpreted as release,
Beings.
or nirvana, the fifth of the five attributes of the
Knowledge of how to make magical displays dharmakaya or spiritual body of TathagataGiai
of past, future and present: Tr lam s bien thoat va giai thoat tri kien, phan th nam trong
hoa khap tam theSee Ten kinds of treasury of ngu phan phap than cua Nh LaiSee Five
great knowledge possessed by Enlightening attributes of the dharmakaya.
Beings. Knowledge of like and dislike arising from
Knowledge illuminating all Buddha-lands: mental conditions: Tr TngConsciousness
Tr chieu sang tat ca coi PhatSee Ten kinds of of like and dislike arising from mental
treasury of great knowledge possessed by conditionsY thc do canh gii me chap ma
Enlightening Beings. chang biet o la huyen gia lai sanh tam thch hay
Knowledge of infinite different natures of khong thch khi len t trang thai tinh thanSee
sentient beings: Tr kheo biet tat ca chung sanh Six coarser stages.
co vo lng tanhSee Ten kinds of path of Great Knowledge of a man without ego: Nhan Vo
Enlightening Beings (10). Nga TrSee Pudgalanairatmyajnana.
 2463

Knowledge of manifestation of bodies in all Knowledge of ones liberation: Giai thoat tri
worlds: Tr hien than mnh khap trong tat ca kien.
the giiSee Ten kinds of broad knowledge and Knowledge of ones own past births: Tuc
Ten kinds of purity. mang minhSee Knowledge of ones past lives,
Knowledge of manifestation of reflections in and Three dharmas (LI).
all assemblies: Tr hien anh tng mnh khap Knowledge of ones past lives:
trong tat ca chung hoi ao trangSee Ten kinds Pubbenivasanussati-nanam-vijja (p)
of broad knowledge and Ten kinds of purity. Recollection of ones previous (past) livesTu c
Knowledge of all methods of concentration mang minh (tr biet cac i song trong qua kh)
spells: Tr biet tat ca mon a La NiSee Ten See Three dharmas (LI).
kinds of broad knowledge and Ten kinds of purity. Knowledge only: Prajnaptimatra (skt)Duy
Knowledge of methods are only means Thc (mot he thong triet hoc Phat giao chuyen ve
phan tch tam ly va ngoai quan).
liberation for enlightening beings:
Knowledge of the origin of suffering: Tap
Knowledge of all meditations, liberations, and
trSee Four knowledges (B).
concentrations, whether defiled or pure, timely or
not, expediently producing door of liberation for Knowledge of other beings passing away
enlightening beingsTr kheo biet tat ca thien, and arising: Knowledge of others deaths and
giai thoat, va cac tam muoi, hoac cau hoac tnh, rebirths according to their deedsThien nhan tr
thi cung phi thi, ch la nhng phng tien xuat hay tr biet s sanh t cua chung sanh tuy theo
sanh cho Bo Tat giai thoat monSee Ten kinds nghiep cua ho.
of path of Great Enlightening Beings (10). Knowledge of others minds: Paricce-nanam
Knowledge and mind: Tam TrKnowledge (p)Tha tam trSee Four knowledges (A).
and mind or the wisdom of the mind (mind being Knowledge of pain and pleasure resulting
the organ, knowing the function)Tam va tr from the knowledge or consciousness,
(tam la the, tr la dung). causing continuous responsive memory:
Knowledge of the minds of all others: Tng Tuc TngDa vao s phan biet cua tr
Paracitta-jnana (skt)Tha Tam ThongSee Five tng ma co y thc ve kho lac (au kho va vui
supernatural powers. sng)See Six coarser stages.
Knowledge of no-rebirth: Vo sanh trSee Knowledge of past and future of self and
Ten forms of understanding (A). others or ability to penetrate into past and
Knowledge of non-duality: Advaya-jnatritva future lives of self and others:
(skt)Tri Kien Bat NhNondualistic knowledge Purvanivasanusmrti-jnana (skt)Tuc Mang
(the knowledge without thinking of extremes) Thong Kha nang biet c qua kh v lai cua
Tri kien khong ngh en nh bien. mnh va ngiSee Six miraculous or
Knowledge of non-self of the dharma: transcendental powers.
Dharmanairatmyajnana (skt)Phap Vo Nga Knowledge of past karma: Biet nghiep qua
TrKnowledge of non-substantiality of the khSee Three aspects of the omniscience of
Dharma. The knowledge or wisdom of the Buddha.
dharmanairatmya, or the power of cognisance
Knowledge of the path (to eliminate
whereby the truth of Dharmanairatmya is
sufferings): ao trSee Four knowledges (B).
acceptedNang lc ve nhan biet nh o ma cai
chan ly ve Phap Vo Nga c chap nhan. Knowledge of perfection: Jnana-paramita
Knowledge of the objective sphere: Objective (skt)Tr Ba la matKnowledge paramita or
knowledge of the true definition of all dharmas.
world and the subjective mindCanh tr.
The cultivation of the Bodhisattvas intellectual
Knowledge obtained from seeing: Nhan tr.
and spiritual journey comes with his ascent to the
Jnana Paramita, then immediately preceding his
 2464

transformation into a fully awakened Buddha. The particular, as distinguished from their
most significant event in this level and the seeming: Tr biet suot tong tng va biet
paramount symbol of the Bodhisattvas highest tng cua ch phap mot cach ung nh thc.
accomplishment, is entrance into a meditative 2) Budha-omniscience: Phat Tr.
state of balanced concentration immersed in non- 3) The knowledge or wisdom of reality, in
dualistic knowledge of emptiness. This event is contrast with knowledge of the relative: Thc
represented by his initiation into the omniscience TrS hieu biet hay thong at ve thc
of a perfect Buddha, which is quintessential tng cua ch phap, oi lai vi quyen tr la
perfection. Knowledge perfection or Prajna s thong at ve s sai biet cua cac quyen
paramita has an analysis quality which does not phap.
seem to figure as a specific characteristic of non- Knowledge relies on the body: The kind of
dualistic knowledge developed by the Bodhisattva knowledge that relies on the body functions to
at the stage of Jnana Paramita. So, whereas Jnana perform deeds good or bad. This is one of the ten
refers more to intellectual knowledge, Prajna wrong ways into which the Yogin may fallTr
paramita has more to do with intuitionHieu ro thc nay nng vao sac than ma tao tac nhng
cac phap, gi vng trung ao. S tu tap tr tue va hanh vi thien hay ac. ay la mot trong mi lam
tam linh cua mot v Bo Tat en giai oan at lac ma thien gia co the b ri vaoSee Ten
c tr ba la mat, t o cac ngai thang tien tc wrong ways into which Zen practitioners may fall.
thi e chuyen thanh mot v Phat toan giac. S Knowledge of right and wrong in every
kien y co ngha nhat cua trnh o nay va bieu
condition: Tri th x phi x tr lc (biet c cai
tng cao nhat cua s thanh tu toi thng cua Bo
nao ung, cai nao sai)One of the ten powers of
Tat la bc vao trang thai thien nh cua tam can
a BuddhaMot trong mi lc cua c Nh
bang c khi len t tr tue bat nh cua tanh
LaiSee Ten powers of a Buddha.
khong. ay cung la bc khi au cua Bo Tat
Knowledge of the same order: Loai Tr
vao cong nhat thiet tr cua mot v Phat, tc la tr
Knowledge which is of the same order, e.g. the
tue tinh hoa nhat. Tr tue ba la mat co mot pham
four fundamental dogmas applicable on earth
chat phan tch nh mot ac tnh ac thu cua tr bat
which are also extended to the higher realms of
nh phat khi khi Bo Tat at en giai oan tr ba
form and non-formTr tue quan xet T e cua
la mat. V vay, tr tue bnh thng nghieng ve
Duc gii goi la Phap Tr, v vi tr tuc hay loai tr
phan tri giac trong khi tr tue ba la mat lai
quan xet t e cua hai gii cao hn la Sac gii va
nghieng ve phan trc giac.
Vo sac gii.
Knowledge of the powers and faculties of all
Knowledge of the seed or cause of all
beings: Tri chung sanh tam tanh tr lcOne of
phenomena: OmniscienceChung tr.
the ten powers of a BuddhaMot trong mi lc
cua c Nh LaiSee Ten powers of a Buddha. Knowledge of all sentient beings mental
Knowledge of present illusion and behavior: Tr biet tat ca tam hanh cua chung
liberation: Biet phien nao va giai thoat trong sanhSee Ten kinds of broad knowledge.
hien taiSee Three aspects of the omniscience Knowledge of all stages of dhyana
of Buddha. liberation: Tri ch thien giai thoat tam muoi tr
Knowledge of the profound, occult import lcOne of the ten powers of a BuddhaMot
of all Buddha teachings: Tr biet ly thu tham trong mi lc cua c Nh LaiSee Ten
powers of a Buddha.
mat cua tat ca Phat phapSee Ten kinds of
broad knowledge. Knowledge succeeding upon fundamental
Knowledge of reality: Wisdom of realityNh knowledge: Hau ac chKnowledge arising
Thc Tr. from fundamental knowledgeTr khi len t
1) Knowledge of reality, i.e. of all things can ban tr.
whether whole or divided, universal or
 2465

Knowledge of suffering: Kho TrSee Four Knowledge of what is so and what is not so:
knowledges (B). Tr kheo biet th x phi xSee Ten kinds of
Knowledge and supernatural power: Tr path of Great Enlightening Beings (10).
LcTr Tue va Than Lc. Knowledge of the workings of karma: Sanh
1) Power of knowledge: Nang lc cua tr tue. t tr (tr tue biet ro hanh hoat cua nghiep)Once
2) The efficient use of mystic knowledge: Hanh the mind composing quite purified, clarified, soft,
gia (tu thien) co u nang lc x dung mat tr. without blemish, without defilement, fixed and
Knowledge of the supreme spirit: immovable, practitioners will be able to know the
Adhyatmatidya (skt)Noi MinhSee Five passing and arising of beings as one possessed of
sciences. wrong conducts in body, speech and mind; after
Knowledge of all the thoughts of all beings: dying, have arisen in a sorrowful stateVi tam
Memory of all the thoughts of all beingsKy tam nh tnh, hoan toan thanh tnh, sang sua, khong o
(y: mental)Dung y nghiep cua c Phat phan nhiem, khong phien nao, nhu nhuyen, kien nh
biet c tam hanh sai biet cua ke khac (thc biet va bat ong... hanh gia co the biet c nhng
tha tam)See Three sovereign powers for chung sanh co ac hanh ve than khau va y, sau khi
converting others. chet se sanh vao canh gii kho au, hay ngc lai
se sanh vao canh gii thien lanh.
Knowledge of the total destruction of all
impurities: Knowledge by which one is able to Knowledge of all worlds, all lands, all times,
destroy all passions (greed, hatred and all ages, without abandoning the practices
ignorance)Lau tan tr hay tr biet ve s oan tr of enlightening beings: Knowledge of
hoan toan moi o nhiem. manifesting the appearance and conduct of
Knowledge of total freedom reaching the Buddha throughout all worlds, all lands, all times,
all ages, without abandoning the practices of
other shore: Tr tat ca t tai en b nganSee
enlightening beingsTr biet khap tat ca the
Ten kinds of treasury of great knowledge
gian, tat ca coi, tat ca tam the, tat ca kiep, hien
possessed by Enlightening Beings.
khap hnh tng oai nghi cua Nh Lai, ma cung
Knowledge of the ultimate: Final wisdom
chang bo viec lam cua Bo TatSee Ten kinds of
Ultimate wisdomTat canh tr (tr hue toi
path of Great Enlightening Beings (10).
thng).
Ko (jap): Gandha (skt)FragranceHng
Knowledge on the unimpediment of the
(hng thm).
Dharma: Phap Vo Ngai TrWisdom or power
Koan: KounganCong an.
of explanation in unembarrassed accord with the
(I) An overview of KoanTong quan ve
Law, or Buddha-truthTr tue hay kha nang
Cong an: A Japanese term for enigmatic or
giang giai ung theo Chanh Phap mot cach vo
problem cases whose purport cannot be
ngaiSee Four Unobstructed Eloquences.
discerned by conceptual and analytical
Knowledge and vision of the Buddha: Tri thinking. The koan is given to the student first
kien PhatFour knowledge and vision of the of all to bring about a highly wrought-up state
BuddhaSee Four knowledges and Four of consciousness, and its solution requires that
knowledges of Opening, Demonstrating, practitioners directly and intuitively perceive
Awakening, and Entering the enlightened the true nature of reality. They are commonly
knowledge and vision of the Buddha. used in Zen, especially in Lin-Chi Zen
Knowledge is wealth: Tri kien la tai san (a sectsCong an la mot t ng Nhat Ban ch
van vi phu). nhng trng hp an ng, ma chu y khong
Knowledge of what is consonant with it: the nhan biet bang khai niem hay phan tch
Anvaye-nanam (p)Loai TrSee Four bang suy ngh c. Cong an c e ra cho
knowledges (A). ngi hoc la e dan ti tam trang cang thang
cc o, va giai ap cua no oi hoi hanh gia
 2466

phai trc nhan thc chat cua van hu. Cong trc khi mnh chet i. Theo truyen thuyet
an c dung trong Thien, ac biet la trong ai Tha, ngi ta bao c Phat a thot ra
cac Thien phai Lam Te. mot cau sau ay khi Ngai ra khoi than the
(II) The meanings of Koan: Ngha cua Cong cua ba me: Thien thng thien ha, duy nga
anKoan is originated from Japanese oc ton. o la van kien cua c Phat e lai
language, which means a kind of problem, cho chung ta oc, va nhng ai oc c no
which is given the master to his disciples to tc la nhng e t nha Thien vay. Tuy nhien,
solve. Problem is not a good term, however, khong co g b an trong cau noi nay, v tat ca
for there is no other equivalent term for such no khai m hay cong khai trc chung ta,
term in English. According to Japanese term, trc moi ngi chung ta; va oi vi nhng ai
Ko literally means public and an is a co mat e thay li tho lo ay chang e ra kho
document. But a public document has khan nao ca. Neu co mot y ngha an dau nao
nothing to do with Zen. The Zen document trong no, la pha chung ta ch khong phai t
is the one each one of us brings along to this van kien. Cong an trong chung ta, va
world at his birth and tries to decipher before Thien s chang lam g khac hn la ch no ra
he passes away. According to Mahayana cho chung ta thay ro hn trc. Khi cong an
legend, the Buddha is said to have made the c em ra khoi vo thc vao pham vi cua y
following utterance when he came out of his thc, th chung ta noi la chung ta hieu no. e
mothers body: Heaven above, earth below, thc hien s thc tnh nay, cong an oi khi
I alone am the most honored one. This was mang hnh thc bien chng nhng thng th,
Buddhas document bequeathed to us to t ra la mot cach bieu hien ben ngoai, no
read, and those who read it successfully are mang mot hnh thc hoan toan phi ly.
the followers of Zen. There is, however, no (III) Characteristics of Koanac tnh cua
secrecy in this, as it is all open or public to Cong an:
us, to everyone of us; and to those who have 1) The koan is given to the student first of all to
an eye to see the utterance it presents no bring about a highly wrought-up state of
difficulty. If there is any hidden meaning in it consciousness: Cong an c e ra cho ngi
at all, it is our side and not in the document. hoc la e dan ti tam trang cang thang cc
The koan is within ourselves, and what the o.
Zen master does is no more than to point it 2) Koans are constructed from the questions of
out for us so that we can see it more plainly disciples together with responses from their
than before. When the koan is brought out of masters, from portions of the masters
the unconscious to the field of consciousness, sermons or discourses, from lines of the
it is said to have been understood by us. To sutras, and from other teachings. What are
effect this awakening, the koan sometimes they?: Cong an c hnh thanh t cac cuoc
takes a dialectical form but frequently van ap gia thay tro ngay xa, t nhng
assumes, superficially at least, an entirely oan van trong cac bai thuyet phap hay cac
nonsensical formKoan la thuat ng Nhat bai giang cua cac v thay, hoac t nhng cau
Ban, co ngha la mot th van e ma v thay kinh va cac li day khac.
e ra cho ngi e t giai quyet. Tuy nhien, 3) A case which established a legal precedent:
van e khong phai la ch ung v khong co Mot trng hp thiet lap mot tien le hp
t Anh ng nao tng ng vi t nay. Theo phap.
t ng Nhat Ban, Ko nguyen ngha la 4) The concrete manifestation of Dharma, that is
cong, va an la mot van kien. Nhng reality or the Universe itself: S the hien cua
mot van kien th khong an nhap g vi Phap, o la hien thc cua vu tru.
Thien ca. Cai van kien Thien la cai van 5) A story which manifests the universal
kien ma moi ngi chung ta em theo en principles of the Buddha-Dharma: Mot cau
the gii nay khi mnh sanh ra va co oc ra
 2467

chuyen the hien nhng nguyen tac can ban record, by Rinzai (died in 867) in China and
cua Phat Phap. by Bankei (1622-1693) in JapanPhng
6) In Zen a koan is a formulation, in baffling phap nghien cu Thien theo cong an Trung
language, pointing to the ultimate truth. Hoa vao the ky th 12 vi cac Thien s i
Koans cannot be solved by recourse to logical nha Tong, nh ngai Ngu to Phap Dien, Vien
reasoning, but only by awakening a deeper Ngo Khac Can, va ai Hue Tong Cao.
level of the mind beyond the discursive Nhng s he thong hoa cua no xay ra Nhat
intellect: Trong nha Thien cong an la mot Ban ngay sau s du nhap cua Thien vao the
nh thc, bang ngon ng anh la, ch thang ky th 13. Luc au cong an c phan loai
chan ly toi hau. Cong an khong the c giai vi 3 tieu e: trc giac Bat Nha, hoat ong,
ap bang cach s dung ly luan hp ly, ma ch va cu canh. Sau nay, vao the ky th 17 th
bang cach lam tam giac ngo en mot mc Bach An va cac o e lam ln them thanh
sau hn, cung nh vt qua ly tr bien biet. nam hay sau tieu e, nhng cot loi ba tieu e
7) Koan is a philosophical topic given to a Zen cu van con co gia tr. Tuy nhien, t khi bieu
student for contemplation by the Zen master. thc hoan thanh, tat ca hanh gia thuoc tong
This is a common method in Zen which helps Lam Te ngay nay eu nghien cu Thien theo
the novice Zen students lessen his no, va viec nghien cu khong nhieu th t b
attachments: Cong an la mot e muc triet ly ong khuon en mc a co dau hieu suy oi.
do mot v Thien s a cho mot v Thien sinh Nhng th du tieu bieu va co ien a c
mi nhap mon e quan tng. ay la mot ngai Phat Quang Quoc S Trung Hoa va
phng phap thong thng trong nha Thien Bach An Nhat Ban cho nhng hanh gia Loi
nham giup cac Thien sinh mi giam bt s nhan thc Thien bi nhng ngi thuoc he
chap trc. thong khong dung cong an c ai dien,
(IV) The origin of Koan: Nguon goc cua Cong theo tai lieu ma chung ta co c bi Lam Te
anThe koan method of studying Zen Trung Hoa va bi Bankei Nhat Ban.
started in China in the twelfth century with (V) Something to be pondered on during
the Sung masters, such as Goso Hoyen (died meditation by novices in Zen monasteries of
in 1104), Yengo Kokugon (1063-1135), and the Lin-Chi school: Cong an la mot cai g o
Daiye Soko (1089-1163). But its cho cac e t suy ngh va quan chieu trong
systematization took place in Japan soon after thien quan trong cac thien ng phai Lam
the introduction of Zen in the thirteenth TeProblems set by Zen masters, upon
century. In the beginning the koan was which thought is concentrated as a means to
classified under three headings: prajna- attain inner unity and illumination. Originally,
intuitional (richi), actional (kikwan), and the koan means public notice, means a legal
ultimate (kojo). Later, in the seventeenth case constituting a precedent. Later, koans
century, Hakuin and his followers amplified have been used in Zen as a systematic means
them into five or six, but in essence the older of training since around the middle of the
three still hold good. Since, however, the tenth century. Since the koan eludes solutions
schema was completed, all the Zen students by means of discursive understanding, it
belonging to the Rinzai school nowadays makes clear to the student the limitations of
study Zen after it, and the study is more or thought and eventually forces him to
less stereotyped and to that extent shows transcend it in an intuitive leap (not by
signs of deterioration. The typical and speaking or discussion), which takes him into
classical examples of the koan students are a world beyond logical contradictions and
supplied by Bukko Kokushi (1226-1286) in dualistic modes of thought. On the basis of
China and by Hakuin (1685-1768) in Japan. this experience, the student can demonstrate
The approach to Zen by those of non-koan his own solution of the koan to the master in a
system is exemplified, as far as we have the spontaneous and without recourse to

preconceived notionsLuc au, cong an la
mot yet th cong khai, co ngha la co
trc ve mat cong ly. Ve sau nay cong an
c nha Thien x dung mot cach co he
thong nh nhng phng tien ao tao t
khoang gia the ky th mi bang cach tranh
tat ca nhng li giai thch duy ly. Cong an
cho phep e t thay ro nhng gii han cua tr
tue va buoc phai vt len nhng gii han ay
bang trc giac ch khong bang duy ly, la th
a anh ta vao mot vu tru nam ben ngoai moi
mau thuan va moi t tng nh nguyen. S
phat khi nay cho phep ngi e t trnh bay
vi thay mot cach t phat va khong can ti s or demand presented by and upon the
giup t ben ngoai.
(VI) Koans used by Lin-Chi: Cong an c Lam
Te x dungTo help the ego awaken to and
realize the Buddha-nature, which Lin-Chi
called true man without a title, that is, to
fully be and truly know itself, there arose
among certain Zen masters, notably those of
the Lin-Chi school, the use of what is known,
in Japan, as the koan. This is a development
especially of the eleventh and twelfth
centuries, when Zen Buddhism having
acquired great esteem and wide renown
throughout China, attracted many who no
longer came out of any compelling existential
need. Earlier masters would probably have
reacted with the same outward indifference
and disregard as did Bodhidharma. These
later teachers, however, in the sincere and
compassionate desire to help all inquirers,
began, now themselves to initiate their
relation to the caller by means of a koan. The
Chinese Sung master first to employ the koan
somewhat systematically, Ta-Hui (12th
century), on one occasion spoke as follows:
Whence are we born? Whither do we go? He
who knows this whence and whither is the
one to be truly called a Buddhist. But who is
this one who goes through this birth-and-
death? Again, who is the one who knows not
anything of the whence and whither of life?
Who is the one who suddenly becomes aware
of the whence and whither of life? Who is the
one, again, who, facing this koan, cannot keep
his eyes fixed, and as he is not able to
2468
comprehend it, feels his internals altogether
put out of order as if a fiery ball swallowed
down could not readily be ejected. If you
wish to know who this one is, apprehend him
where he cannot be brought within the fold of
reason. When you thus apprehend him, you
will know that he is after all above the
interference of birth-and-death. The ultimate
objective remains the same: to know and
apprehend who one is beyond the fold of
reason, that is, beyond the subject-object
structure of intellection. Toward this end the
koan, a kind of question, problem, challenge,
initiative of the master, is intended to serve a
twofold function: The first is to penetrate to
the depths and quicken at its source the
deeply buried or deceptively concealed basic
underlying concern of the ego in ego-
consciousness. The second is, while stirring
this fundamental longing and its quest, to
keep them properly rooted and directed. For
it is not sufficient that they simply be aroused.
They must, in order to avoid the many
deceptive and delusive pitfalls in which they
may become attenuated or go astray, also be
careful guided even fostered. In the earlier or
pre-koan phase of Zen Buddhism, the caller
generally came out of the provocation of his
own life experience, already bestirred by
some existentially oppressing perplexity.
Normally, however, the question or concern
had not yet been plumbed to its ultimate
depth. Although kindled naturally, known
neither in its root-source nor in its true nature,
and hence without adequate form, it could
easily become veiled or deflected. Despite a
genuine intensity and seriousness, the longing
and quest were thus usually blind, amorphous,
and confused, requiring a correct grounding
and focus. When, in this period, the student,
during an encounter with the master, would
receive a piercing challenge or demand, for
instance, Bring forth your heart-mind!
What is it which thus comes? What is your
original face prior to your birth? When you
are dead, cremated, and ashes scattered,
where are you? Or, simply, Speak! Speak!
 2469

The effect, often, was to provide just the 12, khi Thien c het sc a chuong va pho
needed orientation and guidance. Even so, bien rong rai khap Trung Hoa, thu hut ca
such challenges, questions, or demands were nhieu ngi khong con tm en v mot nhu
not called koans. These spontaneous, cau hien sinh thuc bach nao ca. Nhng v
unstructured exchanges between master and thay thi trc co le han a phan ng vi cai
student were instead termed mondo, or in lanh am va l la be ngoai nh Bo e at
Chinese Wen-ta, literally, question and Ma. Tuy nhien, nhng v thay sau nay, thanh
answer. But since the mondo-exchanges did that va bi man muon giup tat ca nhng ke tm
not prompt, ground, and direct the radical and kiem, gi ay bat au chnh ho thiet lap moi
ultimate concern of the ego, many of them lien he vi nhng ngi en tm bang mot
were actually used, subsequently, either as cong an. V thien s i Tong au tien s
koans, or as the basis of koans. The koan in dung cong an co phan he thong la Tong Cao
its double function may therefore be ai Hue (the ky th 12), trong mot dp, a
considered a deliberate and calculated noi nh sau: Chung ta sinh ra t au? chung
attempt to secure a result previously obtained ta i ve au? Ke nao biet cai t au en va
naturally and without contrivance. i ve au nay la ke ma chung ta co the thc
Conversely, it can perhaps be said, regardless s goi la mot Phat t. Nh ai la cai ke trai
of the technical terminology and distinctions qua sinh t nay? Lai na, ai la cai ke chang
of Zen Buddhism itself, that the earlier biet g ve cai t au en va i ve au cua i
student had his own natural koan, natural as song nay? Ai la cai ke ot nhien y thc c
to the burning substance, although still to be cai t au en va i ve au cua i song? Lai
given a proper form or focus, whereas, in the na ai la cai ke oi mat vi cong an nay,
later period, when the inquirer approached khong the gi oi mat mnh nh, va v han
neither with a suitable form of the quesiton khong lanh hoi noi no, thay ca ruot gan mnh
nor yet existentially fired to its all-consuming ao lon nh nuot phai mot hon la khong de
content, the master himself sought to foster dang phung ra c. neu ong muon biet cai
both by intially presenting such a question, ke nay la ai, lanh hoi han cai cho ma mnh
as it were, from the outside. In this instance, khong the em han vao khuon kho cua ly tr.
the koan, rather than being partially natural, Khi ong a lanh hoi c han nh the, ong
was totally given. But again, it must be han biet rang rot cuoc han la ke vt qua s
emphasized immediately that as long as the can thiep cua sanh t. Muc tieu toi hau van
question, or koan continues to be on the gi nguyen nh vay: biet va lanh hoi xem ta
outside or given, the effort is futile, and la ai ben kia cai khuon kho cua ly tr, ngha
there is, finally, no Zen Buddhism. In its la ben kia cai c cau chu the-khach the cua
character and structure, however, as well as tr nang. Hng ve cu canh nay cua cong
in the mode of its application and usage, the an, mot th cau hoi, van e, thach thc, hay
koan is carefully designed as a safeguard oi hoi e ra bi va do sang kien cua v thay,
against precisely this danger. For by its very co y nh thoa man hai tach dung: th nhat la
nature the koan does not permit itself to be tham nhap vao nhng mien sau va kch thch
fitted into any dualistic subject-object scheme tan can nguon no moi u tam nen tang chon
of the ego-consciousnessNham giup cho sau hay gia doi che ay cua ban nga trong
cai nga tnh thc va chng nghiem Phat nga thc. Th hai la trong khi khch ong moi
tanh, ma ngai Lam Te goi la Vo v chan hoai mong can ban nay va cuoc tm kiem no,
nhan, ngha la tron ven la mnh va chan thc gi cho chung c ben re va ch ao mot
biet mnh, trong cac Thien s, nhat la cac cach thch ang. V ch khi day chung thoi
Thien s thuoc phai Lam Te, mi co s s cung khong u. Ma con phai ch ao va hn
dung cai ma tieng Nhat goi la koan. o la na nuoi dng chung mot cach can mat ngo
mot phat trien ac biet cua cac the ky 11 va hau tranh nhieu cam bay gia doi va ao tng

trong ay chung co the b giam thieu hay i lac
hng. Trong giai oan tien cong an cua
Thien, ke cau ao thng en v s thuc ay
cua kinh nghiem song cua chnh mnh, a roi
loan bi mot moi hoang mang dan nen nao
o cua i song. Tuy nhien, bnh thng cau
hoi hay moi u tam cha c tham do ti
mien sau toi hau cua no. Mac du c nhen
nhum mot cach t nhien, ngi ta cung khong
biet cai can nguon hay chan tnh cua no, do
o khong co mot hnh thc thch ang, no de
tr thanh m ho hay lech lac. Bat chap mot
s cang thang hay nghiem trong thc s, do
o moi hoai mong va tm kiem nay thng
mu quang, bat thng va hon on, oi hoi
mot nen tang va tam iem chnh xac. Khi,
trong thi ky nay, trong mot cuoc gap g vi
v thay, hanh gia nhan c mot thach thc
hay oi sac ben, th du nh em tam ong ra
ay! Cai g en nh the vay? The nao la
ban lai dien muc cua ong trc khi ong c
sanh ra? Khi chet, hoa thieu, va tro tan rui
th ong au? Hay, gian d Noi! Noi!
Thng thng hieu qua cua no cung cap cai
nh hng va ch dan can thiet. Du nh vay,
nhng thach thc , nhng cau hoi, hay nhng
oi hoi khong c goi la cong an. Thay vao
o ngi ta lai goi nhng trao oi nhat thi
va khong co cau truc, khong co to chc gia
thay va tro la Van ap, ngha en la hoi va
tra li. Nhng v nhng trao oi, hay van ap
nay gi y, at nen tang va ieu khien moi u
tam can ban va cu canh cua ban nga, do o,
tren thc te nhieu van ap c s dung nh
la cong an, hay nh la nen tang cho cong an.
Do o chung ta co the xem cong an vi tac
dung hai mat cua no la mot no lc co y va co
tru tnh e bao am mot ket qua trc ay a
c mot cach t nhien khong mu tnh. Trai
lai, co le ta co the noi, bat chap cai thuat ng
ky thuat va nhng sai biet cua Thien, rang
ngi e t trc kia co cong an t nhien cua
mnh, t nhien cai chat the nong chay, mac
du van phai the hien no di mot hnh thc
hay tam iem thch ng, trong khi giai oan
sau nay, khi ngi ta van cha c vi mot
hnh thc thch hp cua cau hoi cung cha lot
ta c het cai noi dung song ong cua no,
2470
chnh v thay phai co tm cach trng dng
ca hnh thc lan noi dung bang cach ngay t
au e ra mot cau hoi nao o, t ben
ngoai. Trong trng hp nay, cong an c
hoan toan e ra thay v co phan nao t nhien.
Nhng lan na, chung ta phai nhan manh
ngay tc khac rang khi nao ma cai cau hoi
hay cong an van tiep tuc la cai t pha ben
ngoai hay c e ra moi no lc cua
chung ta eu vo ch, va rot cuoc lai, chang co
Thien g ca. Tuy nhien, trong ac tanh ve c
cau nay cung nh trong the cach ap dung va
s dung no, cong an c tnh toan mot cach
can than e chong lai ung cai nguy hiem
nay. V ngay t ban tanh cua no cong an
khong t cho mnh thch ng vao bat c
khuon kho nh nguyen chu the-khach the nao
cua ban nga trong nga thc.
(VII)Numbers of koans: So lng cong anIt is
said that altogether there are about 1,700
koans. Of these, about 500 are usually used,
since many are repetitive and others are less
valuable for practice. Masters have their own
for references, but they prefer to use the Wu-
Men-Kuan and Pi-Yen-LuNgi ta noi
toan bo co khoang chng 1.700 cong an.
Trong so nay co 500 cong an chnh yeu, v co
nhieu cong an trung lap nhau, cung nh co
nhng cong an co gia tr thap cho viec thc
hanh. Cac v s eu co nhng s thch rieng
ve cong an, nhng thng thng ho dung Vo
Mon Quan va Bch Nham Luc la hai bien tap
cong an chnh.
(VIII)See Five characteristics concerning the koan
exercise.
Koan of Buddha recitation: Cong An Niem
PhatThe koan of Buddha Recitation uses the
invocation of Amitabha Buddha as a koan. At the
very moment the name is uttered, it must be the
focal point in respect to which all doubts and
delusions are laid aside. At the same time you ask
Who is this person reciting the Amitabhas
name? When you rely steadily on the koan, all
illusions and confused thoughts will be broken
down the way knotted threads are cut. When there
is no longer any place for them to reappear, it is
like the shinning sun in the sky. When illusion
does not arise and delusions disappear, the mind
 2471

is all calm and transparentCong an niem Phat phenomena are empty because they arise in
c dung khi chung ta coi niem Phat A Di a dependence upon causes and conditions. In
nh la mot cong an. Ngay trong phut giay hong themselves they are vacuous and insubstantial as
danh Phat c niem ra, no la iem tap trung then the circle created by the twirling stick of burning
chot ma moi nghi hoac ao tng phai c e qua incense. Again, phenomena are empty because
mot ben. ong thi t hoi coi ai la ngi ang they are evanescent. Things perish the moment
niem Phat? Khi da vao cong an, moi me m they arise, and thus there is no abiding entity
vong tng eu b bc v giong nh nhng gut ch behind the sensible appearances that present
b cat t. Khi ma khong con g na e cho nhng themselves to us. The phenomenal universe is like
th nay tai xuat hien, cung la luc anh nhat quang a film projected upon a blank screen. The film is a
pho chieu khap tri. Khi ao tng khong khi va continuous series of ever changing pictures.
me m bien mat, luc o tam ta tnh lang va trong Through our ignorance we may become attached
suot. to the figures on the screen. We may laugh with
Koan of Emptiness: Cong An ve Khong them or cry with them, swell with pride or grow
The term Emptiness or Nothingness has tense with excitement, but this does not make
become best known as a koan in Lin-Chi Zen, them real, and once the projector stops, all these
Zhao-Chou-Tsung-Shens Emptiness (Mu), and figures with whom we have been so deeply
it can indeed be said that the whole aim of all involved will vanish into nothingness, together
school of Zen is to bring about the realization of with all their loves and hates, their joys and
Emptiness. However, the origin of this concept sorrows, and their ventures and intrigues. The
goes back to the basic teaching of the Buddha. world we are living in is just like a movie on the
The Buddha taught that all phenomena are screen: evanescent, insubstantial and void. Even
branded with four marks: impermanence, this very being we call our self dissolves upon
suffering, selflessness, and emptiness. Why does analysis into a mere appearance destitute of final
the Buddha say about the emptiness of all actuality. The first and final goal of Zen is to
phenomena? According to Buddhism, all realize that everything is emptiness. But this
phenomena arise and exist through the realization must be experiential, not merely
combination of many different elements. Since intellectual. It is not enough to assert that
whatever exists depends upon other things for its everything is empty; one must see into the fact of
existence, it lacks an immutable core of emptiness in all ones daily activities. Emptiness
independent actuality and is therefore, considered is to be grasped from the inside at each moment,
in itself, void. Phenomena possess a kind of without hesitation. Once there was a Zen student
apparent existence, in that they can be seen, who was studying the koan of Emptiness under
heard, touched, etc., but beyond their status as a master. He worked very hard on the koan for
appearances they have no substantial reality. This several years until, one evening in meditation, he
lack of substantial reality is what signified by the believed that he had realized Satori. He ran to
word Emptiness. According to Zen Master the master to report his experience, but the master
Thich Thien An in Zen Philosophy-Zen was not in a hurry to offer his congratulations. As
Practice, perhaps the concept of emptiness is soon as the student entered the masters room and
difficult to be clarified by one or two illustrations. burst out with a loud bellowing Emptiness, the
If in a dark room, a stick of burning incense is master swatted him with his fan. Immediately the
twirled very rapidly, a circle of light is seen. But students face turned red with anger. Seeing this,
as soon as we stop the stick of burning incense, the master added with a gentle smile: If you
the circle of light disappears. Though the circle really understand that everything is empty, why
was visible and everybody saw it as such, it was are you angry? The student suddenly attained
actually an illusion created by the mind. Since it satori after hearing this. Emptiness must be
has no real existence, the circle even when lived in the stream of daily life flowing by us all
present and visible is empty. In the same way, all the time and not forming into an abstract concept
 2472

by understanding. When emptiness is grasped as chung von trong rong va khong co thc chat,
a concept and not a living reality, it has been lost. giong nh vong tron la do que nhang quay nhanh
With a blink of the eyes we have missed seeing. tao nen. Mat khac, cac hien tng la trong rong v
A man may have a thorough intellectual chung phu du. Cac vat eu hoai diet khi chung
understanding of the doctrine of emptiness, but if mi thanh, va v the khong co mot thc the co
he gets angry when insulted, clamors for praise nh ang sau nhng ve be ngoai cam xuc c
and fame, and feels upset when he does not get nh chung ta thay chung. Vu tru hien tng nh la
his way, he cannot be said to have realized mot cuon phim chieu tren man anh trang. Cuon
emptiness. Emptiness is not so much an idea as it phim la mot chuoi lien tuc cac bc anh luon thay
is a state of being. The man who lives in oi. V vo minh chung ta co the chap vao nhng
emptiness may not be able to expalin it, but if nhan vat tren man anh. Chung ta co the hoac
he can really demonstrate Empiness in every khoc theo ho, t hao hay cang thang bc xuc theo
phase of his day to day life, he is an accomplished hoan canh, nhng nh the cung khong lam cho ho
man of the WayT Khong hay H khong co that c, va mot khi may chieu phim ngng
a tr nen noi tieng la mot cong an cua Thien chieu, th tat ca nhng nhan vat ma chung ta a
phai Lam Te, cai Khong cua Trieu Chau Tong quyen luyen se tan bien vao h khong, em theo
Tham, va chung ta co the noi toan bo muc ch tat ca nhng vui buon, thng, ghet, nhng phieu
cua cac trng phai Thien la nhan thc cho c lu, uan khuc. The gii ma chung ta ang song
cai Khong. Tuy nhien, nguon goc cua khai cung giong nh mot cuon phim ang chieu tren
niem nay khi s ngay t giao ly can ban cua man anh: phu du, khong thc chat va trong rong.
c Phat. c Phat a day rang moi hien tng Ngay ca en cai sinh vat ma chung ta goi la ta
eu b ong bi bon dau an: vo thng, kho, vo khi c phan tch cung tan bien thanh mot hnh
nga va khong. Tai sao c Phat lai noi ve s tng thieu vang thc tai toi hau. Muc ch au
trong rong cua tat ca cac hien tng? Theo ao tien va cuoi cung cua Thien la nhan thc c
Phat, moi hien tng noi len va ton tai qua s tap rang moi vat la trong rong, Nhng s nhan thc
hp cua nhieu thanh phan khac biet. Moi vat ton nay phai do thc nghiem, ch khong phai do tri
tai c cung nh cac vat khac cho s ton tai cua thc. Ch khang nh rang moi vat eu trong rong
no, ma khong co c cot tuy bat bien hien thc van cha u, chung ta con phai thay c s trong
oc lap, va do o, t no von la khong. Cac hien rong trong hanh ong hang ngay cua chung ta. S
tng eu co mot ve be ngoai ton tai, ngha la trong rong phai c nam vng trong tng luc,
chung co the thay c, nghe c, s c, song khong mot thoang chan ch. Ngay xa co mot
ngoai cai ve be ngoai nay chung khong co mot thien sinh c Thay trao cho cong an Khong
thc chat ben vng. Cai thieu thc chat ben vng e tham cu. Suot nhieu nam tri ong c nghien
nay la y ngha cu Khong. Theo Thien S Thch ngam cong an cho en mot buoi chieu ngoi thien
Thien An trong Triet Ly Thien-Thc Tap ong ngh la mnh a ngo c. Ong lien chay i
Thien, co le khai niem kho hieu ve Khong tm thay e bao cao kinh nghiem cua ong, nhng
khong the c lam sang to bang mot hay hai th ong thay lai khong voi khen tang. Ngay khi v
du. Trong mot can phong toi, neu mot que nhang thien sinh va bc chan vao phong thay va gam
chay o c quay vong that nhanh, chung ta se len mot tieng Khong that ln, ong thay ben cam
thay mot vong sang. Nhng khi que nhang va cay quat ap cho y mot cai. Lap tc, v thien sinh
ngng quay th vong tron la bien mat. Dau vong o mat ta tai v gian. Thay the v thay lien bao:
tron co hien hien va moi ngi eu thay ro nh Neu qua that con hieu rang moi s eu la khong,
vay, no that ra ch la mot ao giac do tam tao ra, tai sao con con gian? V thien sinh ngo ngay
Cung v no khong he hien hu that s, nen ngay trong cau noi cua thay. Khong phai c song
khi vong tron la ay co mat, no van la trong ron, trong dong i cua chung ta tng giay tng phut,
no van la khong. Cung nh vay, moi hien tng ch khong phai ch sap xep thanh mot khai niem
eu la trong rong v chung noi len c nh tru tng bang kien thc. Khi Khong c
nhng nguyen nhan va ieu kien. T chung, xem nh mot khai niem ch khong phai la mot

thc the song ong, th no a mat. Ch chp mat
mot cai la chung ta a khong thay c. Mot
ngi co the hieu thau ao kien thc giao ly ve
Khong, nhng neu ngi ay noi gian khi b thoa
ma, ln tieng khoe khoang khi c ca tung hay
danh vong, va thay bc boi khi khong c va y,
th khong the noi ngi ay a nhan thc c cai and stated intention of bringing ethical conduct
Khong. Khong la mot loi song nhieu hn la
mot y ngh. Mot ngi song vi cai Khong co
the khong giai thch c no, nhng neu ng ay
that s chng to c cai Khong nay trong moi
luc cua i song hang ngay th ngi ay a thanh
tu con ng tu ao.
Koben (jap): S Cao Bien (Nhat Ban)A
Japanese monk who purely practiced KegonV
s Nhat Ban chuyen tu theo tong Hoa Nghiem.
Kobo Daishi (jap): Hoang Phap ai S (774-
835)Hung-Fa, name of a noted monk who
founded the Shingon Sect in JapanTen cua mot
v s noi tieng, ngi a khai sang ra tong Chan
Ngon tai Nhat Ban.
Kobukuji (jap): Chua Hng Phc (Nhat Ban).
Kodanna (skt): A Nha Kieu Tran Nh.
Kodha (p): San han, nong nay, "tam gai goc".
San han va nhng tam s i kem vi san han.
Koho (jap): KaofengZen Master Kao-Feng-
Yuan-Miao (1238-1295)Cao Phong Dieu To
See Kao Feng Yuan Miao Zen Master.
Koken (jap): Hoang hau Hieu Khiem (Nhat
Ban).
Kokika (skt): Cu Di LaTen mot loai chim
cuA kind of cuckoo.
Koku (jap): Akasa (skt)Open spaceH
khong.
Kokubunji (jap): Quoc T (Nhat Ban).
Kokubunniji (jap): Quoc Ni T (Nhat Ban).
Kokushi (jap): Quoc s.
Kolita (skt): Cau Li Thai TThe eldest son of
Dronodana, uncle of Sakyamuni; said to be
Mahanama, but others
MahamaudgalyayanaNgi con trng cua
au Pham Vng, mot ngi chu cua Phat Thch
Ca; co ngi noi la Ma-Ha-Na-Ma, nhng co
ngi lai noi la Ma Ha Muc Kien Lien.
2473
Koma (jap): Cao Ly Quoc (mo trong ba nc nho
cua Han Quoc, hai nc kia la Tan La Shiragi va
Bach Te Kudara).
Komeito: Japanese political party associated
with the Soka Gakkai, which traces itself back to
Nicheren (1222-1282). Ironically, despite its name
into Japanese politics, but it has been involved in
a number of high profile scandalsang phai
chnh tr cua Nhat Ban lien he vi Soka Gakkai,
co nguon goc t thi ngai Nhat Lien. Ma mai, du
ten va chu ch cua no la em ao c vao chnh
tr Nhat Ban, nhng to chc nay a dnh lu vi
mot so nhng van e that xau xa.
Komokuten (jap): Virupaksha (skt)The broad-
eyed (ugly-eyed) devaQuang Muc Thien
VngSee Four Heavenly (Guardian) Kings.
Komuso (jap): Emptiness monksS H
KhongMonks of the Fuke School who wander
through the countryside playing the bamboo flute.
They wear beehive-shaped bamboo hats, which
hide their faces and thus their identitiesNhng
nha s thuoc phai Fuke, ngi lang thang khap
cac vung que, thoi sao tre. Ho oi non tre co hnh
to ong e che mat va goc gac cua mnh.
Komyoji (jap): Chua Quang Minh (Nhat Ban).
Komyo-Kogo (jap): Hoang hau Quang Minh
(Nhat Ban).
Kon (jap):
1) Indriya (skt)Sense organSee Roots and
Sixteen roots.
2) Mula (skt): RootCan ban.
Styana (skt): SlothHon tram.
Konantoritsu (jap): Co Nam o Luat Tong
(Phat Giao Nhat Ban).
Konchok Gyelpo (1034-1102): Founder of
Sakya monastery in 1073. He was a disciple of the
translator Drokmi, who traveled to India and
studied Sanskrit with Santipa. Sakya later became
the chief monastery of the Sakyapa order of
say
Tibetan BuddhismV sang lap tu vien Sakya
vao nam 1703. Ngai la e t cua nha thong dch
Drokmi, ngi a du hanh en An o va hoc
Phan ng vi Santipa. Tu vien Sakya sau nay tr
thanh tu vien chnh cua trng phai Sakyapa cua
Phat giao Tay tang.
 2474

Kondane (skt): Name of a Buddhist place in west Konkomyokyo (jap): Suvarnaprabhasa-Sutra

India, about seven miles from Karjat. The (skt)Kinh Kim Quang MinhSee
Buddhist caves in Kondane are slightly of later Suvarnaprabhasa-Sutra.
date than those at Bhaja. The facade pillars are in Konkomyo-Shitenno-Gokoku (jap): Kim
stone instead of wood. The caitya hall is one of Quang Minh T Thien Vng Ho Quoc Chi T
the earliest and is an important landmark in the (nhat Ban).
development of rock-cut architectureMot a Konpon-Setsu-Issai-U-Bu (jap): Mula-
danh Phat giao vung tay An o, cach Karjat sarvastivadin (skt)Original School of the
bay dam. Cac hang ong Kondane co nien ai Preaching that All Things Exist, one of the sects of
hi muon hn cac hang ong Bhaja (see Bhaja). Early BuddhismCan Ban Thuyet Nhat Thiet
Cac cay cot mat tien bang a ch khong phai Hu Bo, mot trong nhng bo phai cua Phat giao
bang go. ai sanh Thanh ien thuoc loai xa Nguyen Thuy.
nhat, va la mot bc ngoat quan trong trong s
Konyodha (skt): Cung Ng aAccording to
phat trien cua kien truc hang a.
Eitel in The Dictionary of Chinese-English
Kondo (jap): Kim ng ien (Chua Nhat Ban). Buddhist Terms, Konyodha, an ancient kingdom
Kongakai (jap): Kim Cang Gii. mentioned by Hsuan-Tsang as a stronghold of
Kongan (kor): A Korean term for koan.Han unbelievers; it is said to be in south-east Orissa,
ng ch cong an.See Koan. possibly the present Ganjam townTheo Eitel
Kongochi (jap): S Kim Cang Tr (Nhat Ban). trong Trung Anh Phat Hoc T ien, Cung Ng
Kongochokyo (jap): Kinh Kim Cang anh. a c ngai Huyen Trang noi en la mot vng
quoc co cua nhng ngi khong tin Phat, nam ve
Kongochokyo-Mikkyo (jap): Kinh Kim Cang
pha ong nam Orissa, co le bay gi la th tran
anh Mat Giao.
Ganjam.
Kongo-Kyo (jap): Vajraccedika-prajna-
Korean Buddhism: Korean BuddhismPhat
paramita-sutra (skt)Diamond sutraKinh Kim
Giao Trieu TienKorea, one of the important
Cang.
Buddhist countries in the Far East, Buddhism was
Kongo-Satta (jap): The Diamond BuddhaKim
introduced to this country early in the fourth
Cang Tat oa.
century A.D. According to Prof. P.V. Bapat in The
Konjin (jap): DarknessSlothStupefaction Twenty-Five Hundred Years of Buddhism, in
Hon TramWhen practicing meditation, those days (4th century A.D.), the Korean
sometimes cultivators drift into a dark heavy peninsula was divided into three parts, namely,
mental state, akin to sleep, this is the delusive Koguryu in the North, Pakche in the South-West,
obstruction of drowsinessKhi hanh thien, thnh and Silla in the South-East. The history of
thoang trang thai tam cua hanh gia ri vao mot Buddhism in these three parts of Korea is
vung nang ne toi am (me m) va buon ngu, ay therefore not identical. Buddhism was first
la vong chng hon tram. brought to Koguryu in around 372 A.D. when the
Konkai-Komyoji (jap): Kim Gii Quang Minh emperor Fu-chien of the Former Chin dynasty
T (Nhat Ban). (351-394) sent a delegation to Koguryu. This
Konkanapura (skt): Cung Kien Na Bo La delegation was led by the monk Shun Tao, who
According to Eitel in The Dictionary of Chinese- met directly with king Sosurim (371-384), king of
English Buddhist Terms, Konkanapura, an ancient Koguryu. Monk Shun Tao also brought with him
kingdom on the West Coast of India, including Buddhist images and many Buddhist texts. It was
Konkan, Goa, and North KanaraTheo Eitel twelve years later that Buddhism came to Pakche
trong Trung Anh Phat Hoc T ien, Cung Kien through the agency of a Central Asian monk
Na Bo La la mot vng quoc co nam ve b bien named Marananda. Silla was the last to embrace
pha tay cua An o, bao gom cac vung Konka, Buddhism which came nearly 30 years after it had
Goa, va pha bac Kanara. been introduced in Koguryu. The chief
 2475
significance of Korean Buddhism lies in the role it
played as an intermediary between China and
Japan, for, although Buddhism received royal
patronage almost throughout its history in Korea,
there was no notable development in its doctrine.
Korean Buddhism was at its peak in the 11th
century A.D. during the rule of the Wangdynasty
of Korea. Before this period, Buddhism had been
spreading under the influence of the kings of the
Silla dynasty. At this time, several famous
scholars went to China to study the Buddhist
doctrines. Of these, Yuan-Tso (613-683 A.D.) of
the Fa-Hsiang sect, Yuan-Hiao (617-670 A.D.)
and Yi-Siang (625-702 A.D.) of the Hua-Yen sect
are best known. After King Taejo (reigned 918-
943) initiated the Koryo period (918-1392)
following the collapse of Silla, Son became the
dominant Buddhist school in Korea after being
designated the state religion. After the 11th
century A.D., Buddhism, which had been the
religion of the aristocracy related to the Silla
dynasty, became the faith of the common people,
owing largely to the efforts of Yi-Tien, Pu-Chao
and a number of other monks. Yi-Tien, a scholar
famous for his editing of the Catalogue of the
Chinese Tripitaka, called Yi-Tien-Lu, studied
Buddhism in China and then propagated the
doctrine of both the Hua-Yen and Tien-Tai scts
in Korea. He also wrote articles on Buddhism in
the Korean language. However, it was Pu-Chao
who introduced Korea to Zen Buddhism which, in
later days, was to play such an important part in its
history. During the period when the Yuan dynasty
of the Mongolian Empire had gained sovereignty
over the Wang dynasty, Korean Buddhism was
much influenced by Lamaism. After the decline of
the Mongolian Empire, the Rhee dynasty of
Choson period (1392-1909), Korea accepted
Confucianism as the leading principle of its
culture and thus dislodged Buddhism from its
place of honour. During this time numbers of
monks and nuns in Korea reduced noticeably, and
at one time there were only thirty-six temples in
the whole country, while at the end of the Koryo
there had been almost a thousand temples. During
the period of more than five hundred years under
the Choson period, Buddhist establishments were
forbidden in the cities, and monks and nuns were
chased deep into the forests and mountains.
Nevertheless, even though it lost royal patronage
in Korea, Buddhism continued to flourish as the
religion of the masses. In 1910, Japan occupied
Korea and they lifted the restriction under the
Choson that prevented the monastic order from
operating in the cities. During this time the
Japanese practice of married Buddhist clergy was
introduced to Korea, but this has been generally
rejected by most Korean Buddhists. Modern
Korean Buddhism is, in fact, Zen Buddhism (Son)
tinged with a belief in Amitabha Buddha or
Maitreya Bodhisattva. Its largest order is Chogye,
which controls around ninety percent of Koreas
operating monasteries. After more than five
centuries of decline, during the twentieth century,
Korean Buddhism has been revived, but at the
same time, it also come into a big competition
with aggressive Christianity. However, according
to the most up-to-date census from the
government in South Korea, more than twenty-
five percent of the Korean population considered
themselves to be Buddhists, twenty-five percent
identify themselves as Christians, and the
remaining fifty percent state that they are
indifferent to religionTrieu Tien la mot trong
nhng quoc Phat Giao quan trong Vien ong.
Phat giao a c du nhap vao at nc nay t
the ky th 4 sau Tay Lch. Theo Giao s P.V.
Bapat trong Hai Ngan Nam Tram Nam Phat Giao,
vao the ky th t Trieu Tien c chia lam ba
vung, o la Koguryu pha Bac, Pakche pha
Tay Nam, va Silla ong Nam. Lch s Phat
giao trong ba vung nay khong giong nhau. Phat
giao c a vao Koguryu au tien vao nam 372
khi vua Fu-Chien cua trieu nha Kim (351-394) gi
mot phai oan en x Koguryo. Phai oan nay
c s Shun Tao hng dan, s a gap truc tiep
vua x Koguryo la Sosurim (371-384). S Shun
Tao cung mang theo phai oan nhng anh tng
Phat va rat nhieu giao ien Phat giao. Mi hai
nam sau, Phat giao mi en Pakche qua trung
gian cua mot tu s ngi Trung A ten la
Marananda. Silla la vung at cuoi cung en vi
Phat giao gan 30 nam sau so vi Koguryu. Y
ngha quan trong nhat cua Phat giao Trieu Tien la
no gi vai tro trung gian gia trung Hoa va Nhat
Ban, v du rang c s bao tr cua hoang gia

trong suot qua trnh lch s Phat giao tai ay,
nhng ton giao nay chang co s phat trien ang
ke nao ve mat giao ly. Phat giao Trieu Tien a
at c nh cao vao the ky 11, trong thi gian
tr v cua trieu Wang. Trc thi nay, Phat giao
a c truyen ba di anh hng cua cac v vua hien tai la giao hoi Chogye, kiem soat gan 90
trieu ai Silla. Thi o co nhieu hoc gia noi tieng
i en Trung Quoc e nghien cu giao ly ao
Phat. Trong so nay c biet en nhieu nhat la
Yuan-Tso (613-683) cua he phai Phap Tng,
Yuan Hiao (617-670) va Yi-Siang (625-702) cua
he phai Hoa Nghiem. Sau khi vua Taejo ( ngoi
t nam 918 en nam 943) bat au thi ky Koryo
(918-1392) sau s sup o cua trieu ai Silla,
Thien tong tr nen la mot trng phai Phat giao
co u the ai Han sau khi c cong nhan la
quoc giao. Sau the ky 11, Phat giao cho en bay
gi von la ton giao cua tang lp qu toc thuoc
trieu ai Silla, a tr thanh mot ton giao cua toan
the dan chung, phan ln la nh nhng no lc cua
Yi-Tien, Pu-Chao cung mot so tu s khac. Yi-
Tien, mot hoc gia noi tieng v ban chu giai bo
Tam Tang ch Han, goi la Yi-Tien-Lu, a nghien
cu Phat giao Trung Hoa, roi sau o truyen ba
giao ly cua he phai Hoa Nghiem va Thien Thai
tai Trieu Tien. Tuy nhien, Pu-Chao mi la ngi
lam cho Trieu Tien tiep xuc c vi Phat Giao
Thien Tong, mon nay ve sau a tr thanh mot
phan quan trong trong lch s Phat giao Trieu
Tien. Trong thi Mong Co chiem lay quyen lc t
Vua Wang th Phat giao Trieu Tien chu nhieu
anh hng cua phai Lat Ma (Lamaism). Sau khi
e quoc Mong Co sup o th trieu ai Rhee cua
Choson lay Khong giao lam nguyen tac chu ao,
do o ay lui Phat Giao ra khoi v the danh d.
Luc o con so Tang Ni giam thieu ang ke, va co
luc tren toan quoc ch co 36 ngoi chua ma thoi,
trong khi vao cuoi thi ai Koryo tren toan quoc
co gan ca ngan ngoi chua. Trong khoang thi gian
tren 500 nam di thi ai Choson, c s Phat
giao tai cac o th b cam oan, ch Tang Ni b
uoi vao rng sau nui tham. Du khong con s bao
tr cua hoang gia, Phat giao Trieu Tien van tiep
tuc phat trien nh mot ton giao quan chung. en
nam 1910, Nhat Ban chiem ong Trieu Tien va
bai bo lenh cam cac c s Phat giao hoat ong
trong thanh pho di trieu ai Choson. Trong
khoang thi gian nay thay tung co gia nh theo
2476
kieu Phat giao Nhat Ban c a vao Trieu
Tien, nhng thng b chong oi bi Phat t tai
ay. Thc ra Phat giao Trieu Tien hien nay la
mot phai Phat giao Thien m niem tin vao Phat
A Di a hoac Di Lac Bo Tat. Giao hoi ln nhat
phan tram cac t vien Trieu Tien. Sau hn 5 the
ky suy vong, trong suot the ky 20, Phat giao hoi
sinh Trieu Tien, nhng ong thi phai chu s
canh tranh ln cua giao hoi Tin Lanh nang no.
Tuy nhien, theo thong ke mi nhat cua chanh phu
Nam Trieu Tien, khoang hn 25 phan tram dan so
theo ao Phat, 25 phan tram theo Tin Lanh, con
lai 50 phan tram khong co hng thu vi ton giao.
Korean canon of Buddhism: Cao Ly Tang
(tang kinh ien cua Cao Ly)One of the three
collections which still exists in the Ocean Seal
Temple with 1,521 sets and 6,589 volumesBo
ai tang Cao Ly, mot trong ba tang s tap hien
van con ay u tai chua Hai An vi 1.521 bo va
6.589 quyen.
Korin (jap): Hsiang-LinVung Hng Lam
(Nhat Ban).
Kornfield, Jack: American lay vipassana
teacher who trained with Ajahn Chah and S. N.
Goenka. Chogyam Trungpa invited him to teach
Theravada meditation at Naropa Institute in the
early 1970s, and for several years after that he
taught meditation in a variety of places all over
the world. He co-founded the Insight Meditation
Society in Barre, MA, U.S.A., where he is one of
the main teachers. He has published a number of
books, including Living Buddhist Masters, and
Dharma Talks, (with Joseph Goldstein)Phat
t tai gia ngi My, thay day thien minh sat, tng
tho giao vi Ajahn Chah va S. N. Goenka.
Chogyam Trungpa a mi ong day thien Nguyen
Thuy tai Vien Naropa vao au thap nien 1970s,
va trong nhieu nam sau khi day thien tai ay, ong
con day thien tai nhieu ni khac khap the gii.
Ong ong sang lap Hoi Thien Minh Sat (Insight
Meditation Society) Barre, Massachussett, Hoa
Ky, tai ay ong la thay giao tru cot. Ong a xuat
ban mot so sach, gom quyen Nhng V Thay
Phat Giao Song, va Phap Thoai (cung viet vi
Joseph Goldstein).
Korosi, Csoma Sandor (1784-1842):
Transylvanian scholar who traveled to Ladakh in
 2477

search of the origins of the Hungarian people. He text is lost, but fortunately we have a commentary
believed that these origins lay in Central Asia written by Yasomitra called the Abhidharma-
among the Uighurs, and thought that their kosa-vyakhya which has facilitated the restoration
language was related to Hungarian. In order to of the lost text undertaken by the late Professor
trace Hungarian origins, he traveled throughout Louis De La Vallee Poussin of belgium and
Central Asia and the Himalayan region, and he completed by Rahula Sankrityayana of Ceylon.
conducted research in Leh for almost two years. All elements of the universe were minutely
Although he never found records relating to explained by Vasubandhu in his Abhidharma-
Hungarians, during his studies he produced a kosa. The significant name of the School all-
seminal Tibetan-English dictionary and things-exist-doctrine (sarva-asti-vada) affirms all
Grammar. He also brought a wealth of existences, both material and mental, as well as
information about Tibetan culture to Europe, and that which is neither matter nor mind. This,
is widely regarded as the father of Tibetan Studies however, does not mean to admit the existence of
in the WestMot hoc gia ngi Transylva du Self (atman), an individual ego or soul or the
hanh en Ladakh e tm toi nguon goc cua ngi universal principle or First Cause. Whether or not
Hung Gia Li. Ong tin tng rang nguon goc cua he anticipated the danger of being involved in the
ho tai vung Trung A trong so nhng ngi admission of Self, Vasubandhu devoted the whole
Uighurs, va ngh rang ngon ng cua ho lien he ti ninth chapter of his Abhidharma-kosa sastra to the
ngon ng Hung Gia Li. e truy nguyen nguon refutation of the atman theory (see Bay Mi
goc cua ngi Hung Gia Li, ong a du hanh Lam Phap Cau Xa Tong). The Kosa School,
khap cac mien Trung A va vung Hy Ma Lap Sn, though it states that all things exist, is quite
va ong a lam cuoc nghien cu tai Leh trong 2 different from general nave materialism, because,
nam. Mac du ong chang bao gi tm thay tai lieu according to its theory, all things are elements
lien he ti ngi Hung Gia Li, trong khi nghien (dharmas) which include mind as well as matter,
cu ong a lam ra mot bo T ien va Van Pham all on an equal footing. It asserts the reality of all
Tay Tang. Ong cung a mang ve Au Chau rat dharmas and yet it admits the theory of no
nhieu nhng tin tc ve van hoa Tay Tang, va ong substance, no duration and no bliss except
c xem nh mot cach rong rai la cha e cua Nirvana. Most of the Abhidharma schools
nganh nghien cu ve Tay Tang phng Tay. probably arose after the Council of Asoka (240
Kosa (skt): B.C.), because the Abhidharma literature, seven
1) CaskBoxTreasuryCau xa (chiec hop, texts in all, was for the first time recognized as
kho bau). one of the Tripitaka (three baskets or collections)
2) Abhidharma (skt)Sarvastivadin (skt) in this council. At the time of the first and the
TreasuryCau Xa TongSee Kosa Sect, second councils there were only two Pitakas
and Ten schools of Chinese Buddhism. (Sutras and Vinaya)Ten goi cua tong phai la
Kosa Sect: Cau Xa TongTong Cau Xa cua mot danh t gian lc cua Phan ng A Ty at Ma
Ngai The ThanAbhidharma-kosa or Pitaka Cau Xa, la nhan e cua mot tac pham cua The
school of VasubandhuName of the school is an Than viet ve chu thuyet duy thc va co the dch
abbreviation of Abhidharma-kosa, which is the la Cau chuyen cua Phap Toi Thng. ai triet
title of Vasubandhus work on realism and may be gia The Than sanh tai Bach Sa Ngoa, thuoc x
translated The Story of the Higher Dharma. The Kien a La, xuat gia theo Hu Bo. Ong am tham
great philosopher Vasubandhu was born in en Ca Thap Di La e hoc triet hoc A Ty am.
Purusapura (Peshawar) in Gandhara and received Khi tr ve co hng, ong viet A Ty at Ma Cau
his ordination in the Sarvastivada School. He went Xa Luan (Abhidharma-kosa-sastra) hien van con
to Kashmir incognito to learn the Abhidharma 60 quyen Han dch. Ban van Phan ng a that lac,
philosophy. On his return home he wrote the nhng may man chung ta van con mot ban chu
Abhidharma-kosa-sastra which is preserved in giai do Yasomitra viet vi nhan e la A Ty at
sixty volumes of Chinese translation. The Sanskrit Ma Cau Xa Thch Luan. Nh ban chu giai nay ma

co Giao S Louis De La Vallee-Poussin B a
de dang trong viec tai lap ban van that lac va
c kien toan bi Rahula Sankrityayana ngi
Tch Lan. Moi yeu to trong vu tru c The Than
giai ngha chi li trong Luan Cau Xa cua ong.
Danh t quan trong cua tong nay la hoc thuyet
ve tat ca eu hien hu, khang nh moi hien hu,
ca tam va vat, cung nh khong phai tam va khong
phai vat. Tuy nhien, ieu nay khong phai e tha
nhan hien hu cua nga (atman), mot ban nga ca
biet hay mot linh hon hay nguyen ly pho quat hay
nguyen nhan au tien. Chung ta khong biet The
Than co tien oan moi nguy hiem do s tha
nhan co Nga, se xay ra hay khong ma ong a
bo ra toan chng chn e bac bo thuyet Hu
Nga. Cau Xa tong du chu trng rang tat ca cac
phap eu thc hu, hoan toan khac vi duy thc
luan ngay th thng tnh, bi v theo ly thuyet
cua tong nay, van hu la nhng phap bao gom ca
tam va vat, tat ca cung tren cc a nh nhau.
Tong nay tha nhan thc tai tnh cua moi phap
nhng lai chap nhan thuyet khong co ton the,
khong co thng hang, khong co phuc lac ngoai
tr Niet Ban. Hau het nhng trng phai A Ty
am co le a phat khi sau cuoc ket tap cua Vua
A Duc (khoang nam 240 trc Tay Lch), bi v
van hoc A Ty am gom tat ca 7 bo luan, lan au
tien c chap nhan la mot trong Tam tang Kinh
ien (Tripitaka) trong cuoc ket tap nay. Trong
cuoc ket tap lan au va lan th hai ch co hai tang
(Kinh va Luat).
Kosala (skt): Kieu Tat LaCon goi la Cau Sa
La, Cau Tat La, hay C Tat La.
1) Uttarakosala (skt): Northern KosalaName
of an ancient Indian kingdom situated to the
north of the river Ganges, the modern Oude,
and containing the cities of Sravasti and
Varanasi (present-day Benares). One of the
two main kingdoms, together with Magadha,
determining the political scene in the areas
covered by the Buddha in his travels. Its
capital is Sravasti, where the Buddha and his
order stayed for a long period of timeBac
Kieu Tat La, ten cua mot vng quoc nam ve
pha Bac cua song Hang, ma bay gi la
Benares. Mot trong hai vng quoc quan
trong, cung vi vng quoc Ma Kiet a
quyet nh san khau chnh tr trong nhng
2478
vung ma Phat a i qua. Ngay nay vng
quoc nay thuoc vung Oude (theo Truyen
Phap Hien, Bac Kieu Tat La la ten mot
vng quoc co mien Trung An, khac vi
nc Nam Kieu Tat La. ay la mot trong 16
vng quoc ln thi c Phat con tai the, thu
phu la thanh Xa Ve, ni c Phat a lu tru
trong mot thi ky dai)See Xa Ve Quoc.
2) Daksinakosala (skt): Nam Kieu Tat LaAn
ancient kingdom, also in Central India, part of
the present Central ProvincesVng quoc
co ma bay gi thuoc ve cac tnh trung tam An
o (theo Tay Vc Ky th ngai Huyen Trang
cho rang vung nay la vung Trung An. Theo
Truyen Phap Hien, ay la nc at Than hay
Nam Kieu Tat La, e phan biet vi Bac Kieu
Tat La, con goi la ai Kieu Tat La. ay la
ni ma ngai Long Tho a tng lu tru, c
vua Sa a Ba Ha rat knh trong. Nha vua a
cho xay mot ngoi chua ln nam tang tai Bat
La V La. V tr thu phu cua nc nay ngay
nay cha ai nh ro)Southern Kosala.
Kosetsu (jap): Vipasyin-buddha (skt)Universal
Preaching BuddhaPho Thuyet Phat.
Koshu-Bunki (jap): Hangchou-WenhsiS
Hang Chau Van H.
Kosthaka (skt): Cau sac tha ca.
Koti (skt): Cau LiCau chiOne million (Also
explained by 100, or 100,000, or 10 million)Mot
trieu (co ni giai thch la 100, 100.000 hay 10
trieu).
Kotlan (skt): Kha ot LaAn ancient kingdom
west of Tsung-Ling, south of Karakal lakeMot
vng quoc co nam ve pha tay cua Sung Lnh, ve
pha nam ho Karakal.
Kotsu (jap): A Japanese term literally means
bones. In Japanese Buddhism, it means Ju-i,
the scepter, about 35 centimeters long, of a Zen
master, which is bestowed on him by his master as
a sign of his mastership. The scepter has a slight
S-shaped curve, like a human spinal cord. The
master used this scepter to point at something, or
to lean on when sitting, or also occasionally to
strike a studentThuat ng Phat giao Nhat Ban
co ngha la xng. Chiec gay dai khoang 35
phan ma mot Thien s nhan c t v thay cua
mnh nh dau hieu at ti trnh o cua mot bac

thay. Chiec gay nay co hnh hi cong theo hnh
ch S, nh cot xng song cua ngi ta. V thay
dung chiec gay nay e ch cho e t cai g o, e Kripa (skt): BiS thng xot, long bi man
ta vao ma ngoi hay co khi e anh hoc tro.
Kousha-shu (jap): Abhidharma-kosa or Pitaka
school of VasubandhuTong Cau Xa cua Ngai
The ThanSee Kosa Sect and Japanese Kosa
School.
Koya (jap): Nui Cao Da (Nhat Ban).
Kozankoka (jap): Huang SankuHoang Sn
Coc (Nhat Ban).
Krakucchanda (skt): Kakuda-Katyayana (skt)
Cau Lu Ton Mau NiCau Lu Ton PhatCu
Lau Ton PhatCau Lu Tan PhatCa La Cu
Xan aCa La Cu Thon aYet Lac Ca Ton
aYet La Ca on aYet La Ca Thon a
Yet Cau Thon Na.
1) The first of the Buddhas of the present
Bhadrakalpa, the fourth of the seven ancient
BuddhasV Phat th nhat trong cac v Phat
trong (1000 v Phat) Hien kiep, v Phat th t
trong bay v co PhatSee Seven ancient
Buddhas.
2) According to the Earth Store Bodhisattva
Sutra, Chapter 9, in the past, a Buddha named
Krakucchanda appeared in the world. If a
man or woman hears this Buddhas name and
sincerely beholds, worships, or praises him,
that person will become the king of the Greay
Brahma Heaven in the assemblies of the one
thousand Buddhas of the Worthy Aeon, and
will there receive a superior prediction
Theo Kinh a Tang Bo Tat, pham th chn,
ve thu qua kh, co c Phat ra i hieu la
Cau Lu Ton Nh Lai. Nh co ngi nam
ngi n nao nghe danh hieu cua c Phat
ay, ch tam chiem ngng le bai, hoac tan
than, ngi nay ni phap hoi cua mot ngan
c Phat trong Hien Kiep lam v ai Pham
Vng, ang Phat tho ky ao Vo thng cho.
Krama (skt): SuccessionTh eSee Twenty-
four non-interactive activity dharmas.
Krida (skt): Khela (skt)Hy.
1) To joke for passing time: Gin chi.
2) Play or sport: V kch hay tro chi the thao.
3) Take ones pleasure: Theatricals, which are
forbidden to monks and nunsXem hat giai
2479
tr la nhng tro vui ma ch Tang Ni khong
c tham gia.
PityCompassion.
Kripatma (skt): T tng thng xotPitying
thoughtA Bodhisattva with a pitying thought of
sentient beings ought not to eat any meat
whateverMot v Bo Tat vi t tng thng xot
chung sanh, khong nen an bat c th tht nao.
Krishna (skt): Cat Ly Sat Na.
1) Dark blue: Krsna (skt)Mau en hay xanh
amBlack, dark.
2) The hero-god of India: Ten mot v Than anh
hung cua An o.
3) With Buddhists he is chief of the black
demons, who are enemies of Buddha and the
white demons: oi vi Phat giao, Cat Ly Sat
Na la ten mot loai chua cua Hac Quy, ke
thu ch vi c Phat va Bach quy.
Kritaka-akritaka (skt): Tac phi tacc tao
ra va khong c tao ra hay c lam va khong
c lamMade and not-made or done and not-
done.
Kritsna (skt) Kasina (p): CompleteA circle.
Kriya (skt): Kiriya (p)Hanh hay hanh ong
ActingAction.
Kriyabhivyakti (skt): Manifested workS tac
minh lieu hay cong viec c bieu hien.
Kriya-tantra (skt): Nghiep chuA Sanskrit
term for action tantra. This is one of the four
divisions of tantra texts, according to Tibetan
Tantric Buddhism. Action tantras are said to have
been taught for meditators who require external
activities. The practices of this type of tantra
usually emphasize purification and external ritual
activities of worship, rather than internal yogas
T Bac Phan co ngha la nghiep chu. ay la
mot trong ba bo van kinh ve chu theo Phat giao
Mat tong Tay Tang. Nghiep chu c dung e
day cac hanh gia thien nhng ngi can co nhieu
nhng sinh hoat ben ngoai. Tu tap theo mat chu
Kriya Tantra thng nhan manh en thanh tnh
va nhng sinh hoat nghi thc va le bai ben ngoai,
hn la thien quan noi tam.
Krodha (skt): Pratigha or Dvesa (skt)Anger
Phan (gian d)Hat La aAnger, ire, wrath,
resentment, one of the six fundamental klesas or

one of the three poisons (passion, anger, and
ignorance)Can ban phien nao San Khue hay
s nong nay, mot trong tam oc (tham, san, si)
See Dosa, Wrath, Fifty-one Dharmas interactive
with the Mind, and Seventy-five dharmas of the
Abhidharma Kosa.
Krodha-candra-tilaka (p): Nguyet Yem Phan
No Tr Minh Vng.
Krosa (skt): Cau Lo XaCau Lau XaCau Lo
Xa.
1) The distance a sound of a drum can be heard:
Khoang xa nhat co the nghe tieng trong anh.
2) The eighth part of a yojana or 5 miles: Mot
phan tam cua Du Thien Na hay 5 dam.
3) Cau L Xa: The distance the lowing of an ox
can be heard, the eighth part of a yojana
Khoang cach ma tieng rong cua mot con bo
co the nghe c, khoang mot phan tam do
tuanSee Yojana.
Krsnakarma (skt): Darkening of the month
Latter half of the monthPeriod of the waning
moonSecond fortnight of a lunar monthHac
nguyetSee Krsnapaksa.
Krsnakarna (skt): A goddessHac nh.
Krsnapaksa (skt): Hac NguyetThe darkening
or latter half of the month, the period of the
waning moonNa thang tri toi hay na thang
sau tnh theo am lch (theo Tay Vc Ky, t ngay
trang bat au khuyet en ngay 30 trong thang, goi
la Hac Phan. Hac phan co the la 14 hay 15
ngay tuy theo thang thieu hay u).
Krttika (skt): NgangName of one of the
twenty eight constellationsSee Twenty eight
constellations.
Krtyanusthana-jnana (skt): Thanh S Tac
TrWisdom of perfecting the double work of
self-welfare and the welfare of others, one of the
five wisdoms mentioned in the Shingon texts. The
wisdom derived from the five senses (ngu can),
the wisdom of perfecting the double work of self-
welfare and the welfare of others; corresponds to
the air and is associated with Amoghasiddhi (Di
Lac Maitreya) and the northMot trong nam tr
c noi en trong kinh ien cua tong Chan
Ngon. Tr chuyen t ngu can (nhan, nh, ty, thiet
va than), tr thanh tu dieu nghiep t li li tha, lac. Hn na, do t ni nga va nga s chap, ngha
tng ng vi h khong va Phat Di Lac Bac la chap lay cai ta va cai cua ta, ma chung ta ch
2480
oSee Five kinds of wisdom. and Five
wisdoms.
Ksama (skt): Ksamayati (skt)Confession and
reformRepentanceSam HoiXoa MaTo
forebear or to have patience with; ask for
consideration or pardon. Patience or forebearance
of repentance or regret for error. From infinite
reincarnations in the past to the present, we have
existed in this cycle of rebirths. Because of
ignorance and greediness for desires of talent,
beauty, fame, food, sleep, wealth, and power, etc.
which have masked and covered our true nature,
causing us to lose our ways and end up
committing endless karmic transgressions.
Moreover, because of our egotistical nature, we
only hold to the concept of self and what belong to
us, we are only concerned with benefitting to
ourselves but have absolutely no regards on how
our actions may affect others. Thus, in this way,
whether unintentionally or intentionally, we often
bring pains and sufferings to countless sentient
beings, committing infinite and endless
unwholesome karma, consequently, creating
countless enemies. Even the most precious Triple
Jewels, we still make false accusations and
slander. All such karmic transgressions are
countless. Now we are fortunate enough, having a
few good karma leftover from former lives, to be
able to meet a good knowing advisor to guide and
lead us, giving us the opportunity to understand
the philosophy of Buddhism, begin to see clearly
our former mistakes and offenses. Therefore, it is
necessary to feel ashame, be remorseful, and
bring forth the three karmas of body, speech and
mind to repent sincerely. Repentance is one of the
most entrances to the great enlightenment; for
with it, the mind within is always stilledNhan
Th hay kien nhan thnh cau c tha th cho
nhng loi lam. Sam hoi hay Sam ma co ngha la
than nen kien tr nhan nai noi ra nhng loi lam
cua mnh, va thnh cau tien nhan tha th. Trong
vo so kiep luan hoi cua ta ke t vo thuy cho en
ngay nay, v vo minh tham ai tai, sac, danh, thc,
thuy, cua cai, quyen uy, van van phu che khien
cho chn tanh cua chung ta b me m, do o than
khau y gay tao khong biet bao nhieu ieu lam

muon gi phan li cho rieng mnh ma khong can
quan tam en nhng ton hai cua ngi khac, v
the ma chung ta vo tnh hay co y lam nao hai vo
lng chung sanh, tao ra vo bien toi nghiep, oan
trai chat chong. Ngay ca en ngoi Tam Bao
chung ta cung khong cha, nhng toi nghiep nh
vay khong sao ke xiet. Nay may man con chut
duyen lanh d lai t kiep trc nen gap va c Ksani (p): Nhan nhucKien nhan i ch viec
thien hu tri thc day do, dat du, khien hieu c gPatienceEnduranceForebearance
oi chut ao ly, thay biet s loi lam. The nen Patient waiting for something.
chung ta phai phat tam ho then an nan, em ba
nghiep than khau y ra ma ch thanh sam hoi. Sam
hoi la mot trong nhng ca ngo quan trong i vao
ai giac, v nh o ma noi tam chung ta luon c
goi ra. **See Repentance.
Ksamayati (skt): Hoi phapSamRepentance
ritesThe rules for repentance and confession.
To repent or regret for error and seek forgiveness,
or to ask for pardon. It especially refers to the
regular confessional service for monks and nuns
Nghi thc phat lo sam hoi toi loi. Hoi han ve loi
lam (hoi qua) va xin c tha th. Sam hoi la
nghi thc tu tap thng xuyen trong cac khoa le
cua ch Tang Ni. **See Three modes of
repentance.
Ksana (skt): Sat naTu DuKsana, said to be
20 lava or 400 finger-snapsBang hai mi lan
La D tc 400 lan khay mongSee Four short
divisions of time.
1) The shortest measure of timen v thi
gian ngan nhat
2) An instance as a measure of time: Mot
khoanh khac c xem nh mot n v o
lng thi gian.
3) The shortest period or measure of time, a
moment, an instant; in contrast with kalpa, the
longest period of time: Khoanh khac cua mot
khoang thi gian rat ngan, oi lai vi kiep la
mot khoang thi gian dai.
4) Sixty-five (some says 60) ksanas are said to
pass the clicking of the fingers: 65 (co cho noi
60) sat na tng ng vi mot cai khay
mong tay.
5) 90 ksanas are equal to a thought: 90 sat na
c coi nh mot niem.
6) A ksana is equal to one seventy-fifth of a
second, or 4,500 ksanas are equal to a minute:
Mot sat na tng ng vi mot phan bay
2481
mi lam giay, hay 4.500 sat na tng ng
vi mot phut.
Ksana of a ksana: Niem niemAn instant
Thought after thoughtA ksana is the ninetieth
part of the duration of a thoughtKhoang cach
gia hai niem qua ngan, khong the xen tap bi
bat c th g.
Ksanti-paramita (skt): Nhan Ba La MatNhan
nhucConstancyForebearancePatience
PerseverencePowers of patient endurance
RepressionSee Ten Paramitas.
(I) The meanings of KsantiNgha cua Nhan
nhuc: A Sanskrit term for an attitude of
forebearance, one of the six paramitas. In
Mahayana it is the third of the perfection
that a Bodhisattva cultivates on the path to
BuddhahoodT Bac Phan ch thai o nhan
nhuc, hay an nhan, mot trong luc ba La
Mat. Trong Phat giao ai Tha, nhan la ba la
mat th ba ma mot v Bo Tat phai tu tap tren
ng i en Phat qua. **See Six paramitas.
(II) Other characteristics of KsantiNhng ac
tnh khac cua Nhan nhuc:
1) Endurance is an especially important quality
in Buddhism. The Buddha always teaches his
disciples: If you try to rub two pieces of
wood together to get fire, but before fire is
produced, you stop to do something else, only
to resume later, you would never obtain fire.
Likewise, a person who cultivates
sporadically, e.g., during retreats or on
weekends, but neglects daily practice, can
never achieve lasting results: Nhan nai chu
ng. Nhan la mot c tanh quan trong ac
biet trong Phat giao. c Phat thng day t
chung rang: Neu cac ong cha xac hai manh
cay vao nhau e lay la, nhng trc khi co
la, cac ong a ngng e lam viec khac, sau
o du co co tiep roi lai ngng gia chng th
cung hoai cong ph sc. Ngi tu cung vay,
neu ch tu vao nhng ngay an c kiet ha hay
nhng ngay cuoi tuan, con nhng ngay khac
th khong tu, chang bao gi co the at c
ket qua lau dai.
 2482

2) According to the Six ParamitasTheo Luc Because Subhuti, in a past, when my body
o Ba La Mat: Kshanti generally translated was mutilated by Kaliraja, I had at that time
patience, or resignation, or humility, no notion of an ego, no notion of a
when it is one of the six Paramitas. But when personality, no notion of a being and a life, I
it occurs in connection with the dharma that is would have been stirred by feelings of anger
unborn, it would be rather translated and hatred. Subhuti, I also remember that in
acceptance, or recognition, or the past, during my former five hundred lives,
submission.Kshanti thng c dch la I was a Ksanti and held no conception of an
s kien nhan, hay s cam chu, hay s ego, no conception of a personality, no
khiem ton, khi no la mot trong luc o ba la conception of a being and a life. Therefore,
mat. Nhng khi no xuat hien trong s noi ket Subhuti, Bodhisattvas should forsake all
vi phap bat sinh th nen dch la s chap conceptions of form and resolve to develop
nhan, hay s nhan chu, hay s quy the Supreme Enlightenment Mind. Their
phuc. minds should not abide in form, sound, smell,
3) In the Abhidharmakosa, Kshanti is used in a taste, touch and dharma. Their minds should
way contrasted to Jnana. Kshanti is not always abide nowhere. If mind abides
knowledge of certainty which Jnana is, for in somewhere it should be in falsehood. This is
Kshanti doubt has not yet been entirely why the Buddha says Bodhisattvas minds
uprooted: Trong A Ty at Ma Cau Xa Luan, should not abide in form when practicing
Kshanti co ngha ngc vi Jnana. Kshanti charity. Subhuti, all Bodhisattvas should thus
khong phai la cai biet chac chan nh Jnana, make offering for the welfare of all living
v trong Kshanti s nghi ng cha c hoan beings. The Tathagata speaks of forms which
toan nho bat goc re. are not forms and of living beings who are not
4) Endurance-paramita, or forebearance living beings.Nhan nhuc Ba la mat la Ba
paramita, patience paramita, or ksanti- La Mat th ba trong Luc Ba La Mat. Nhan
paramita is the third of the six paramitas. It nhuc Ba La Mat la nhan nhuc nhng g kho
means to bear insult and distress without nhan, nhan s ma l ma khong he oan han.
resentment, It is also a gate of Dharma- Nhan nhuc Ba la mat con la ca ngo i vao
illumination; for with it, we abandon all hao quang ch phap, v nh o ma chung ta
anger, arrogance, flattery, and foolery, and co the xa ri c san han, nga man cong
we teach and guide living beings who have cao, nnh hot, va ngu xuan, va cung nh nhan
such vices. There are Bodhisattvas who have nhuc Ba la mat ma chung ta co the day do va
left home to become Bhiksus and dwell deep hng chung sanh vi nhng tat xau ke tren.
in the forest or in mountain caves. Evil people Co nhng v Bo Tat xuat gia, song i khong
may strike or rebuke them, the Bodhisattvas nha, tr thanh Ty Kheo, song trong rng nui
must endure patiently. When evil beasts bite co tch... Dau b ke xau ac anh ap hay
them, they must also be patient and not trach mang ho cung chu ng mot cach nhan
become frightened, their minds must always nhuc. Du b thu d can hai ho cung nhan nhn
remain calm and unperturbed. In cultivating ch khong s hai va tam cua ho luc nao cung
patience, Bodhisattvas calmly endure the bnh than va khong b xao ong. Trong khi tu
abuse, criticism and threat from proud monks. tap nhan nhuc, Bo Tat nhan chu khong gian
They endure all this without getting angry. d trc cac li phe bnh, ch trch va ham
They are able to bear all this because they doa cua cac Ty Kheo kieu man nh trong
seek the Buddha Way as in Vajraccedika Kinh Kim Cang, c Phat a bao ong Tu Bo
Prajna Paramita Sutra, the Buddha told e: Nay Tu Bo e! Nh Lai noi nhan nhuc
Subhuti: Subhuti, the Tathagata speaks of ba la mat khong phai la nhan nhuc ba la mat.
the perfection of patience which is not but is V c sao? Nay Tu Bo e nh thu xa, Ta b
called the perfection of patience. Why? vua Ca Li cat t than the, khi ay Ta khong

co tng nga, tng nhan, tng chung sanh,
tng tho gia. V c sao? Ta thu xa xa,
than the b cat ra tng phan, neu con tng
nga, tng nhan, tng chung sanh, tng tho
gia th Ta se sanh tam san han. Nay Tu Bo
e! Lai nh thu qua kh nam tram i, Ta
lam tien nhan nhan nhuc, vao luc ay Ta cung
khong co tng nga, tng nhan, tng chung
sanh, tng tho gia. The nen, Tu Bo e! Bo
Tat nen la tat ca tng ma phat tam vo
thng chanh ang chanh giac, chang nen tru
sac sanh tam, chang nen tru thanh hng v
xuc phap sanh tam, nen sanh tam khong cho
tru. Neu tam co tru at la khong phai tru. The
nen Nh Lai noi tam Bo Tat nen khong tru
sac ma bo th. Nay Tu Bo e! Bo Tat v li
ch cua tat ca chung sanh nen nh the ma bo
th. Nh Lai noi tat ca cac tng tc khong
phai tng. Lai noi tat ca chung sanh tc
khong phai chung sanh.
** See Six paramitas and Ten paramitas.
(III) Categories of Nhan (Endurance)Loai
Nhan:
1) Two kinds of endurance: Nh Nhan. **See
Two kinds of patience.
2) Three kinds of endurance: Three forms of
ksanti (PatienceEnduranceTolerance)
Tam Nhan. **See Three kinds of patience.
3) Five kinds of endurance: Ngu Nhan. **See
Five kinds of paramita tolerance.
4) Six kinds of endurance: Luc Nhan. **See Six
kinds of enduance.
5) Eight kinds of endurance: **See Eight ksantis
or powers of patient endurance.
Ksanti-paramita-Bodhisattva (skt): Cardinal
patienceSan e ba la mat Bo TatIts Guardian
Bodhisattva is the third on the left in the hall of
space in the Garbhadhatu: V Bo Tat th ba ben
trai trong H Khong Thai Tang Gii, mot trong
mi v Bo Tat trong Thai Tang Gii.
Ksanti in sound: Ghoshanugakshanti (skt)Am
Hng NhanSound and echo perseverance, the
patience which realizes that all is as unreal as
sound and echoNhan vao nhng am thanh tieng
vong v nhan thc rang chung khong thc.
Ksantirsi (skt): Ksantyrsi (skt)Enduring
rsiPatient rsiSan e tien nhan.
2483
1) The rsi who patiently suffers insult, i.e.
Sakyamuni, in a former life, suffering
mutilation to convert Kaliraja: Nhan Nhuc
TienV tien nhan nhuc trc moi lang nhuc
ma l, nh c Thch Ca Mau Ni trong tien
kiep, thi ngai con la mot v tien tu hanh
nhan nhuc, tng nhan nhuc trc s loc tht
xe da bi vua Ca Li ma khong sanh long
oan han.
2) Name of Sakyamuni Buddha in a previous
incarnationTen cua c Phat Thch Ca
Mau Ni trong tien kiep.
Ksarapaniya (skt): Sai La Ba NiSam La Ban
Ni.
1) Ash-water: Alkaline water, caustic liquid
Nc tro. Mot loai chat long co cha chat
kiem chua an da tay.
2) Ash-coloured garments: Mot loai y ao mau
nc tro.
Ksattriya (skt): Sat e LiMilitary and
rulingGiai cap quy toc (gi quyen thong tr at
nc ve quan s va hanh chanh)See Kshatriya
and Four Indian classes.
Ksauma (skt): Ksaumaka (skt)So MaCon
goi la Sam Ma, So Ma Ca, Thu Ma, To Ma, hay
Tu Ma, ngha la th quan ao lam bang gai
FlaxLinenLinen garment.
Ksauma garments: Sam Ma YClothing made
of ksauma, i.e. wild flaxY ao lam bang mot loai
cay gai dai.
Ksaya (skt): Tan theExhausting
DestructionDecayWasting or wearing
awayEndTerminationDestruction of the
universe.
Ksema (skt): An bnhPeaceQuietTranquil.
Ksetra (skt): oCountryFieldsLand
PlaceKsetra is also used to imply a universe
consisting of three thousand large chiliocosms.
According to the Tien-Tai Sect, there are four
Buddha-ksetra, or realmso cung c dung
e ch vu tru bao gom tam thien the gii. Theo
Tong Thien Thai, co T Phat oSee Four
Buddha-realms.
Ksha (skt): Sat o (at)See Ksetra.
Kshana (skt): Sat naA very short period of
time.
 2484

Kshanikam (skt): Sat na hay s tam b Luan Thuat Ky, ngha la can ban cua tong phai
Momentariness. **See Ksana. nay.
Kshanti (skt): Nhan nhuc hay an nhan, mot trong Ksinasrava (skt): Sat TacThief-destroyer, i.e.
luc ba La MatOne of the six paramitas. **See conqueror of the passions, an arhatNgi tieu
Patience and Six paramitas. diet nhng ten ao tac (cua chung sanh), ngi
Kshantideva (skt): Nhan nhuc thien. che ng duc vong, hay bac A La Han.
Kshanti-Paramita (skt): Nhan nhuc Ba la Mat. Ksirinika (skt): Sai Li Ni CaA sap-bearing
treeMot loai cay co mu.
Kshantiparamita sound: Nhan nhuc o.
Kshatriya (skt): Sat e liChinese render it as Ksitigarbha (skt): KshigarbhaEarth-store
BodhisattvaEarth-Treasury Bodhisattva
landowners and royal caste, the caste from which
Earth-Womb Bodhisattvaa Tang Vng Bo
the Buddha came forth. Ruling class: The warrior
Tat.
and ruling castes in India during Sakyamunis
(I) An overview of KsitigarbhaTong quan ve
time (a member of the military or reigning order).
a Tang:
The second of the four Indian castes. The other
1) The term Ksitigarbha or Earth Store
castes were the Brahmanas, the Vessas, and the
Bodhisattva is named after the earth, which
Sudras (the priest caste, the merchants or workers,
not only give birth to things and makes them
and the servants or slaves). At the time of the
grow, but it can store all things within itself.
Buddha, the Aryan clas in India recognized four
Because this Bodhisattva has these characters
social grades called varnas (a colour), the highest
so he is named Earth Store. In Mahayana
being the Brahmin or priest Ba la mon). Next
Buddhism, Ksitigarbha is also known as the
comes the Kshatriya (Sat e li), the Warrior
Bodhisattva of great filiality and also as the
ruler; then the Vaishya or merchant; and lastly the
Bodhisattva of great vows. According to
Sudra or people of non-Aryan descentHoa ng
Ksitigarbha Sutra, He vowed: Until the hells
dch la giai cap a chu va Vng chung, giai cap
are empty I will never become a Buddha. In
ma t o c Phat c sanh ra. Giai cap Sat e
other words, he doesnt want to attain
Li. Sat e li, giai cap thong tr. ay la giai cap
Buddhahood until every single living being is
th hai trong he thong giai cap xa hoi co An o.
taken across. In general, it can be said of
Vao thi c Phat, xa hoi An o nhn nhan bon
Ksitigarbha as a Bodhisattva who has great
giai cap la Ba La Mon, Sat e Li, Thng Nhan,
vows, great conduct, great wisdom, great
va Thu a LaSee Four classes or castes in
compassion, etc.T a Tang c at ten
India at the time of the Buddha.
t at, v chang nhng at san sanh ma con
Ksi-Ki: Khuy CA noted monk during the
cha ng trong no tat ca moi th na. V ac
Tang Dynasty, an outstanding pupil of Hsuan-
tnh cua v Bo tat nay cung giong nh ac
Tsang. Ksi-Ki seems to have monopolized the
tnh cua at, nen ngai c ngi ta at ten
transmission of the idealistic doctrine. The Fa-
la a Tang. Trong Phat giao ai Tha th
Hsiang School was actually systematized and
Bo Tat a Tang con c biet en nh v Bo
founded chiefly by Ksi-Ki. His two important
Tat ai hieu va ai nguyen. Trong Kinh a
works: Fa-Yuan-I-Lin-Chang and Wei-Shih-Shu-
Tang, Ngai a tng nguyen: a nguc v
Chi, are the fundamental texts of this school
khong, bat nguyen thanh Phat. (chng nao
Mot v Tang noi tieng vao thi nha ng, mot
ma a nguc cha het chung sanh, chng o
e t xuat sac cua Huyen Trang. Dng nh ong
ta nguyen cha thanh Phat). Noi chung Bo
la ngi oc nhat truyen tha hoc thuyet Duy
Tat a Tang co ay u ai nguyen, ai
Thc. Phap Tng tong qua nhien la do Khuy C
hanh, ai tr, ai bi, van vanSee Earth.
he thong hoa va chnh yeu sang lap nen. Hai sang
2) Ksitigarbha is one of the four great
tac quan trong cua Khuy C la ai Tha Phap
Bodhisattvas in Chinese Buddhism, who
Uyen Ngha Lam Chng, va Thanh Duy Thc
according to folk belief, liberates those who
dwell in the various hells. According to the
 2485

Mahayana Buddhism, Earth-Store hnh anh quan trong trong Phat giao ai
Bodhisattva is a Bodhisattva who saves Tha, ten cua mot v Bo tat c moi ngi
suffering beings in the hells, usually sung knh nh ngi a vt thoat moi kho
represented standing, holding in his right hand au cua a nguc, nhng v thng xot chung
a pilgrims staff, and in his left hand a pearl. sanh ma Ngai the nguyen i vao a nguc e
An important figure in Mahayana Buddhism, cu o cho ti khi khong con mot chung sanh
a bodhisattva who is venerated in folk belief nao trong o. Theo truyen thuyet Phat giao,
as one who had already transcended; trong mot thi qua kh lau xa ve trc, a
however, out of his compassion, he vowed to Tang la mot v Ba La Mon a the nguyen
come back as a savior from the torments of trc c Phat la ngai roi cung se thanh
hell until there is no more being in there. Phat, nhng sau khi ngai a cu o het thay
According to Buddhist legends, a long long chung sanh trong vong sanh t luan hoi. Mot
time ago, Ksitigarbha was a Brahmin, who trong vo so i trong qua kh, ngai a hien
took a vow before the Buddha of that time than lam mot co gai nho, con cua mot ba me
also himself to become a Buddha, but not a tng giet nhieu chung sinh e an tht. Sau
before he had liberated all beings from the khi me chet, ngi con gai o a thien nh
cycle of the samsara. In one of his countless lau en noi co nghe thay mot tieng noi ra
lives in the past, he was a girl whose mother lenh cho co niem hong danh cua c Phat.
killed sentient beings for food. After the Co a i sau vao thien nh, va a en nhieu
mothers death, the daughter meditated for a ca a nguc e biet rang me mnh a c
long time, until she heard a voice asking her cu thoat khoi nhng cc hnh cua a nguc
to recite the name of Buddha. She entered an nh nhng s thien nh cua co. Trong xa hoi
ecstasy and reached the gates of hell, where Nhat Ban ng thi, ngi ta xem Ngai nh
she learned that she had saved her mother mot v bao ho cho cac tre em hoanh t (bat
from the torments of hell through her ac ky t), ke ca nhng bao thai b pha, v
meditation. In contemporary Japanese vay ma tai sao trong cac ngha trang Nhat
society, he is seen as the protector of children eu co tng ngai a Tang, hoa tay phai
who have met untimely deaths, including cam tch trng, tay trai xau chuoi, di co
aborted fetuses, thats why in cemeteries in eo yem dai cua tre nt. Theo truyen thuyet
Japan there is generally a statue of Phat giao, ay la v Bo Tat c c Phat
Ksitigarbha statue, who is depicted as a monk Thch Ca giao pho cho trach nhiem ho tr tat
with a staff in his right hand and a jewel in his ca chung sanh trong sau ng cho en khi
left, and wearing a bib under his neck. mot v Phat tng lai giang the. Do co nhng
According to Buddhist legends, this quyen lc sieu nhien, ngai a Tang co the
Bodhisattva is said to have been entrusted by ong th hien len vi sau bo mat khac nhau
Sakyamuni Buddha with the task of helping e cu o chung sanh trong sau neo luan
all sentient beings in the six destinies until the hoiSee Six Ti-Tsang.
birth of the next Buddha. Through his 2) Ksitigarbha or Earth-Womb Bodhisattva is
supernatural powers, Ksitigarbha can take on more popular in the Far East than he ever was
six different forms in order to help beings of in India. In East Asia, he is popular only after
the six modes of existencea Tang la mot Avalokitesvara Bodhisattva: Hnh anh a
trong bon v Bo Tat ln cua Phat giao Trung Tang thng pho bien tai cac x vien ong
Quoc. Theo tn ngng dan gian Trung quoc hn la tai An o. Tai cac x ong A, ngai
th Ngai cu o nhng chung sanh trong a pho cap ch sau Ngai Quan The Am Bo Tat.
nguc. Theo Phat giao ai Tha, Ngai la v 3) Like all other Bodhisattvas, he aspires to
Bo Tat cu o chung sanh trong a nguc, deliver sentient beings wandering astray in
Ngai thng ng, tay phai cam tch trng the three realms and six paths of mundane
va tay trai cam chuoi ngoc. a Tang la mot existence, but he specializes in delivering

beings from hell: Cung nh tat ca cac v Bo
Tat khac, ngai a Tang mong moi cu o
chung sanh ang lan troi trong coi Ta Ba ngu
trc ac the, nhng ac biet la Ngai cu o
ho khoi canh a ty a nguc.
4) In Japan, this Bodhisattva is popular as the
saviour of the souls of dead children,
particularly aborted ones: Tai Nhat Ban, Bo
Tat a Tang pho bien nh la mot v cu o
linh hon cac tre con, ac biet la nhng thai
nhi b pha.
(II) Categories of KsitigarbhaThere are several
groups of KsitigarbhaPhan loai a Tang:
1) Six Ti-Tsang:Luc a TangSee Six Ti-
Tsang.
2) Six messengers: Luc S GiaSee Six Ti-
Tsang.
3) Yen-Ming Ti-Tsang, who controls length of
days and who is approached, as also may be
Pu-Hsien, his two assistants areDien Menh
a TangV Bo Tat kiem soat s trng
tho cua sinh menh:
a) Supervisor of good: Chng Thien ieu Ng
Phap Tnh.
b) Supervisor of evil: Chng Ac Hang Phuc Vo
Minh.
4) The Ti-Tsang of the conquering host, he is
chiefly associated with the esoteric cults. The
benefits derived from his worship are many:
Thang Quan a Tang: V a Tang c cac
tong Mat Giao th phng. Li ch khi th
phng Ngai th rat nhieu.
(III) Earth-Store Bodhisattvas original vows: a
Tang Bon NguyenAccording to the Earth-
Store Bodhisattvas Original Vows Sutra, the
Buddha taught: Sentient beings in the
Jambudvipa make hundreds of thousands of
differing retributions resulting from the
habitual evil deeds of body, mouth and mind
committed by the living beings of
Jambudvipa. Since the living beings of
Jambudvipa have such differing karmic
responses, Earth Store Bodhisattva uses
hundreds of thousands of expedient means to
teach and transform them. The living beings
who commit offenses must first undergo
retributions such as these and, then, fall into
the hells, where they pass through kalpas with
2486
no moment of escape. You should therefore
protect people and protect their countries. Do
not allow living beings to be confused by
these manifold deeds. Thus Earth-Store
Bodhisattva vowsTheo Kinh a Tang Bo
Tat Bon Nguyen, c Phat day: Nhng
chung sanh trong coi Diem Phu e, t ni
than khau y tao tac, ket qua tram ngan muon
s bao ng nh the, nay ch noi s lc o
thoi. Nhng nghiep cam sai khac cua chung
sanh trong chon Diem Phu e nh the, a
Tang Bo Tat dung tram ngan phng tien e
giao hoa. Nhng chung sanh ay trc phai
chu lay cac qua bao nh the, sau lai oa vao
a nguc trai qua nhieu kiep khong luc nao
thoat khoi. V the nen cac ong la bac bao ve
ngi cung bao tr coi nc, ch e nhng
nghiep chng o lam me hoac chung sanh:
1) If Earth Store Bodhisattva meets those who
take life, he speaks of a retribution of a short
lifespan: Ngai a Tang Bo Tat neu gap ke
sat hai loai sinh vat, thi day ro qua bao v
ng luy i trc ma phai b chet yeu.
2) If he meets robbers and petty thieves, he
speaks of a retribution of poverty and acute
suffering: Neu gap ke trom cap, thi ngai day
ro qua bao ngheo khon kho s.
3) If he meets those who commit sexual
misconduct, he speaks of the retribution of
being born as pigeons and as mandrin ducks
and drakes: Neu gap ke ta dam thi ngai day
ro qua bao lam chim se se, bo cau, uyen
ng.
4) If he meets those of harsh speech, he speaks
of the retribution of a quarreling family: Neu
gap ke noi li tho ac, thi ngai day ro qua
bao quyen thuoc knh chong nhau.
5) If he meets slanderers, he speaks of the
retribution of a tongueless and cankerous
mouth: Neu gap ke hay khinh che, thi ngai
day ro qua bao khong li va mieng l.
6) If he meets those with anger and hatred, he
speaks of being ugly and crippled: Neu gap
ke qua nong gian, thi ngai day ro qua bao
than hnh xau x tan tat.
7) If he meets those who are stingy, he speaks of
frustrated desires: Neu gap ke bon xen thi

ngai day ro qua bao cau muon khong c
toai nguyen.
8) If he meets gluttons, he speaks of the
retribution of hunger, thirst and sicknesses
(illnesses) of the throat: Neu gap ke ham an,
thi ngai day ro qua bao oi, khat va au co
hong.
9) If he meets those who enjoy hunting, he
speaks of a frightening insanity and disastrous
fate: Neu gap ke buong lung san ban, thi
ngai day ro qua bao kinh hai ien cuong mat
mang.
10) If he meets those who rebel against their
parens, he speaks of the retribution of being
killed in natural disasters: Neu gap ke trai
nghch cha me, thi ngai day ro qua bao tri
at tru luc.
11) If he meets those who set fire to mountains or
forests, he speaks of the retribution of
seeking to commit suicide in the confusion of
insanity: Neu gap ke ot nui rng cay co, thi
ngai day ro qua bao cuong me en chet.
12) If he meets malicious parents or step-parents,
he speaks of the retribution of being flogged
in future lives: Neu gap cha me ghe an oc
ac, thi ngai day ro qua bao thac sanh tr lai
hien i b roi vot.
13) If he meets those who net and trap young
animals, he speaks of the retribution of being
separated from their own children: Neu gap
ke dung li bat chim non, thi ngai day ro
qua bao cot nhuc chia la.
14) If he meets those who slander the Triple
Jewel, he speaks of the retribution of being
blind, deaf or mute: Neu gap ke huy bang
Tam Bao, thi ngai day ro qua bao ui, iec,
cam, ngong.
15) If he meets those who slight the Dharma and
regard the teachings with arrogance, he
speaks of the retribution of dwelling in the
evil paths forever: Neu gap ke khinh che giao
phap, thi ngai day ro qua bao mai trong ac
ao.
16) If he meets those who destroy or misuse
possessions of the permanently dwelling, he
speaks of the retribution of revolving in the
hells for millions of kalpas: Neu gap ke lam
2487
pha cua thng tru, thi ngai day ro qua bao
c kiep luan hoi ni a nguc.
17) If he meets those wo defile the pure conduct
of others and falsely accuse the Sangha, he
speaks of the retribution of an eternity in the
animal realm: Neu gap ke lam o nhuc ngi
tnh hanh va vu bang Tang gia, thi ngai day
ro qua bao mai trong loai suc sanh.
18) If he meets those who scald, burn, behead,
chop up or othewise harm living beings, he
speaks of the retribution of repayment in
kind: Neu gap ke dung nc soi hay la,
chem chat, giet hai sanh vat, thi ngai day ro
qua bao phai luan hoi thng mang lan nhau.
19) If he meets those who violate precepts and
the regulations of pure eating, he speaks of
the retribution of being born as birds and
beasts suffering from hunger and thirst: Neu
gap ke pha gii pham trai, thi ngai day ro
qua bao cam thu oi khat.
20) If he meets those who are arrogant and
haughty, he speaks of the retribution of being
servile and of low classes: Neu gap ke nga
man cong cao, thi ngai day ro qua bao hen
ha b ngi sai khien.
21) If he meets those whose double-tongued
behavior causes dissension and discord, he
speaks of retribution of tonguelessness (being
mute) and speech impediments: Neu gap ke
am thoc gay go, thi ngai day ro qua bao
khong li hay tram li.
22) If he meets those of deviant view, he speaks
of the retribution of rebirth in the frontier
regions: Neu gap ke ta kien me tn, thi ngai
day ro qua bao tho sanh vao chon heo lanh.
(IV) Merits for those who respect, praise, and bow
on the inage of Earth-Store Bodhisttva
Phc c cho nhng ai ton knh, tan than, le
bai hnh tng cua Ngai a Tang Bo Tat:
According to the Earth Store Bodhisattva
Sutra, the Buddha taught told the Bodhisattva
Universally ExpansiveTheo Kinh a Tang
Bo Tat, c Phat bao ngai Pho Quang Bo
Tat:
1) If, in the future, good men or good women
hear Earth Store Bodhisattva Mahasattvas
name, if they place their palms together in
respect, praise, bow to, or fix their gaze on
 2488

him, they will overcome the offenses of thirty undergo retribution in the bodies of women
kalpas: c Phat bao ngai Pho Quang Bo throughout hundreds of thousands of ten
Tat: Trong i sau, nh co ngi thien nam thousands of aeons: Nh co ngi n nao
t thien n nhan nao nghe c danh hieu nham chan than gai, het long cung dng
cua a Tang Bo Tat, hoac la chap tay, hoac tng ve cua a Tang Bo Tat, va nhng
la ngi khen, hoac la anh le, hoac la luyen tng cat bang at, a, keo, sn, ong, sat,
mo, ngi o se qua khoi toi kho trong ba van van. Ngay ngay thng em hoa, hng,
mi kiep. o an, o uong, y phuc, gam lua, trang phan,
2) If good men or good women either paint; or tien bac, vat bau, van van cung dng nh
draw; or use clay, stone, lacquerware, gold, the mai khong thoi. Ngi thien n o sau
silver, brass or iron to make this Bodhisattvas khi man mot than gai hien tai, thi en tram
image, gaze at it and bow but once, they will ngan muon c kiep con khong sanh vao coi
be reborn one hundred times in the Heaven of nc co ngi n, huong na la tho than gai!
the Thirty-Three and will eternally avoid Tr khi v long t phat mguyen can phai tho
falling into the evil paths. If their heavenly than gai e o chung sanh. Nng ni phc
blessings become exhausted and they are cung dng a Tang Bo Tat va sc cong c
born below in the human realm, they will be o, trong tram ngan muon kiep chang con tho
kings of countries and not lose their great than ngi n lai na.
benefits: Nh co ke thien nam t hay thien n 4) If a woman who dislikes being ugly and prone
nhan nao hoac la hoa ve hnh tng cua Ngai to illness, simply gazes at and bows to an
a Tang Bo Tat roi chng mot lan chiem image of Earth Store Bodhisattva with sincere
ngng , mot lan anh le, ngi o se c resolve for even the space of a single meal,
sanh len coi tri ao Li mot tram lan, khong throughout thousands of ten thousands of
con phai b sa oa vao ac ao na. V dau aeons, she will always receive a body with
ngay kia phc tri a het ma sanh xuong perfect features. If that ugly woman does not
nhn gian, cung van lam v quoc vng, dislike the body of a woman, during hundreds
khong he mat s li ln. of thousands of ten thousands of millions of
3) If there are women who detest the body of a lives, she will always be the daughter or wife
woman, and who wholeheartedly make or a member of a royal family, of a prime
offerings to Earth Store Bodhisattvas image, minister, of a great family or the daughter of
whether the image be a painting or made of an elder and be born with well-formed
clay, stone, laquerware, brass, iron, or some features. Because of her sincere resolve, she
other material, and if they do so day after day will obtain such blessings from gazing at and
without fail, continually using flowers, bowing to Earth Store Bodhisattva: Neu co
incense, food, drink, clothing, colored silks, ngi n nao chan than xau x va nhieu bnh
banners, money, jewels, and other items as hoan, en trc tng cua Ngai a Tang Bo
offerings, when the female bodies received Tat ch tam anh le chng trong khoang mot
and retribution in that particular life by those ba an, ngi n o trong ngan van kiep tho
good women come to an end, for hundreds of sanh c than hnh tng mao xinh ep
thousands of ten thousands of aeons, they will khong co bnh tat. Ngi n xau x o neu
never again be born in worlds where there khong nham chan than gai, thi tram ngan
are women, much less be reborn as one, muon c i thng lam con gai nha vua cho
unless it be through the strength of their en lam vng phi, dong doi nha quan ln
compassionate vows to take on a woman cung con gai cac v ai trng gia, tng mao
body voluntarily in order to liberate living oan trang xinh ep. Do v co long ch thanh
beings. By receiving the powers resulting chiem ngng anh le hnh tng cua ngai
from these offering to Earth Store and the a Tang Bo Tat ma c phc nh the.
power of meritorious virtue, they will not
 2489

5) If a good man or good woman is able to play evil karma. Before long, they will fall into the
music, sing or chant praises and make evil paths again. Therefore, Universally
offerings of incense and flowers before that Expansive, since those who ridicule and
Bodhisattvas image, and is able to exhort malign offerings made by others undergo
another person or many others to do the these retributions, how much worse will it be
same, both now and in the future, such a if they particularly give rise to evil views, and
person will be surrounded day and night by malign and destroy them: Trong i sau nh
hundreds of thousands of ghosts and spirits co ngi ac va ac than, ac quy nao thay ke
who will even present bad news from thien nam t thien n nhan quy-y cung knh,
reaching his cars, mush less allow him on her cung dng ngi khen chiem ngng, anh le
personally to have any accidents: Nh co hnh tng cua Ngai a Tang Bo Tat, ma
ngi thien nam t thien n nhan nao co the vong sanh khinh che la khong co cong c
oi trc tng cua a Tang Bo Tat ma troi cung khong co s li ch, hoac nhan rang ra
cac th ky nhac, ngam ca khen ngi, dung ci, hoac che sau lng hay che trc mat,
hng hoa cung dng, cho en khuyen hoa hoac khuyen bao ngi khac cung che, hoac
c mot hay nhieu ngi. Nhng hang ngi khuyen bao mot ngi hay nhieu ngi cung
o trong i hien tai cung thu v lai, che, cho en sanh long che bai trong chng
thng c tram ngan v quy than ngay em mot niem. Thi nhng ke nh the en sau khi
theo ho ve con khong cho nhng viec hung mot ngan c Phat trong Hien Kiep nhap diet
d en tai ngi o, huong la cho ngi o ca, b toi bao khinh che nen con trong a
phai chu cac tai va bat ng!. nguc A Ty chu kho rat nang. Qua khoi Hien
6) In the future evil men, evil spirits, or evil Kiep nay mi c tho than nga quy, roi mai
ghosts, may see good men or good women en mot ngan kiep sau mi tho than suc sanh;
taking refuge with, respectfully making lai trai qua en mot ngan kiep na mi c
offerings to, praising, beholding and bowing sanh lam ngi. Dau c lam ngi nhng
to Earth Store Bodhisattvas image. Those vao hang ban cung hen ha tat nguyen, hay b
evil beings may wrongly ridicule and malign nhng nghiep ac rang buoc vao than, khong
the acts or worship as profitless (non- bao lau phai sa oa vao ac ao na. Nay Pho
beneficial or without benefit) and devoid of Quang! Khinh che ngi khac cung dng
meritorious qualities. They may laugh so their ma con mac phai toi bao xau kho nh the,
teeth show, or condemn them behind their huong na la t sanh ac kien ma khinh che
backs, or exhort others to do likewise, pha diet!.
whether one person or many; or they may 7) In the future, men or women may long be
even produce just one single thought of bedridden and in spite of their wishes be
slanders. In the Avichi Hell, such beings will unable either to get well or to die. At night,
undergo the utmost in severe punishment as they may dream of evil ghosts, of family and
retribution for their ridicule and they will relatives or of wandering on dangerous paths.
remain there even after the thousand In numerous nightmares, they may roam with
Buddhas of the Worthy Aeons have passed ghosts and spirits. As these dreams continue
into extinction. Only after the aeons will they over a period of days, months, and years, such
be reborn among the hungry ghosts, where persons may weaken and waste away, cry out
they will pass a thousand more aeons before in pain in their sleep and become depressed
being reborn as animals. Only after another and melancholic. All of this is due to the
thousand aeons will they obtain a human degree of severity of their evil karmic paths
body. Yet even though they receive a human being unresolved, so they both have difficulty
body, their faculties will be deficient, they dying and cannot be cruel. The ordinary eyes
will be poor and of low classes, and their of men and women cannot recognize such
minds will be considerably bound by their things. Then, one should simply recite this
 2490

Sutra once in a loud voice before images of a tiec, nh y phuc, o quy bau, nha ca
the Buddhas and Bodhisattvas or one should ruong vn, van van oi trc ngi benh
offer possessions which the sick one cat tieng ln ma xng len rang: Chung toi
cherishes, such as clothing, jewels, gardens, ten o, ho o, nay v ngi benh nay oi
or houses, chanting in a loud voice before the trc kinh tng em nhng cua vat nay hoac
sick person. I, so and so, before this Sutra cung dng kinh tng, hoac tao hnh tng
and image, give all these items on behalf of cua Phat, Bo Tat, hoac xay dng chua thap,
this sick person, as offerings to the sutra and hoac sam en dau thap cung, hoac cung vao
images; or to make images of Buddhas and cua thng tru. Xng len nh vay ba lan e
Bodhisattvas, or to construct temples and cho ngi benh c nghe biet. Gia s nh
monasteries, or to light oil lamps, or as a than thc cua ngi benh a phan tan en hi
donation to the permanently dwelling. In th a dt, thi hoac mot ngay, hai ngay, ba
such a manner one should tell the sich person ngay, bon ngay, cho en bay ngay, c ln
three times of the offerings being made, tieng xng bach nh tren va ln tieng tung
informing him so that he both hears and kinh nay. Sau khi ngi benh o mang chung
understand them. If all his consciousnesses thi dau cho t trc co toi va nang nhan en
have been scattered and his breath has nam toi vo gian, cung c thoat khoi han,
stopped, then for one, two, three, four, and on tho sanh vao au cung thng nh biet viec
through seven days, one should simply read i trc. Huong na la ngi thien nam t
this sutra in a loud voice. When that persons thien n nhan nao t mnh bien chep kinh
life has ended, he will achieve eternal nay, hoac bao ngi bien chep, hoac t mnh
liberation from all the heavy and disastrous ap ve hnh tng cua Bo Tat, cho en bao
ofenses committed in his former lives, even ngi khac ve ap, ngi o khi tho qua bao
offenses that receive Five-Ways chac c nhieu phc li ln.
Uninterrupted retribution. He will be born in a 8) When dreaming or droway, living beings in
place where he will always know his past the future may see ghosts, spirits, and other
lives. How much greater will the karmic forms that are either sad, weeping, or
reward be if a good man or good woman worried, fearful or terrified. Those are all
writes this sutra out himself, or tells others to fathers, mothers, sons, daughters, brothers,
do so. If he carves or paints images himself, sisters, husbands, wives and relatives from
or tells others to do so! They will definitely one, ten, a hundred, or a thousand lives past
be greatly benefited: Trong i sau, nh co who have not yet been able to leave the evil
ngi nam ngi n nao au nam liet mai paths. They have no place from which to hope
tren ging goi, cau song hay muon chet for the power of blessings to rescue them, and
cung eu khong c. Hoac em nam chiem so they tell their flesh-and-blood descendants
bao thay quy d en cho en ke than thch to establish expedient devices for them so
trong nha, hoac thay i tren ng nguy that they might leave the evil paths.
hiem, hoac b bong e, hoac vi quy than Universally Expansive, using your spiritual
cung i. Trai qua nhieu thang nhieu nam, en power, you should cause all these
noi thanh benh lao, benh bai, van van. Trong descendants to recite this sutra with sincere
giac ngu keu reo the tham sau kho. ay eu resolve before the images of Buddhas or
b ni nghiep ao luan oi cha quyet nh la Bodhisattvas, or to request others to recite it,
khinh hay trong, nen hoac la kho chet, hoac either three or seven times. When the Sutra
la kho lanh. Mat pham tuc cua ke nam ngi has been sounded the proper number of
n khong the bien ro viec o, ch phai nen times, relatives in the evil paths will obtain
oi trc tng cua ch Phat, Bo Tat, to tieng liberation and never again be seen by those
ma tung oc kinh nay mot bien. Hoac lay who are dreaming or drowsy: Nh nhng
nhng mon vat rieng cua ngi benh thng chung sanh i sau, hoac trong giac ngu, hoac

trong chiem bao thay cac hang quy than nhan
en cac hnh la, roi hoac buon ba, hoac khoc
loc, hoac rau r, hoac than th, hoac hai hung,
hoac s set, van van. o eu la v hoac cha
me, con em, hoac chong v, quyen thuoc
trong mot i, mi i, hay tram i, ngan
i ve thu qua kh b oa lac vao ac ao
cha ra c khoi, khong biet trong mong
vao phc lc ni nao e cu vt noi kho
nao, nen mi ve mach bao vi ngi co tnh
cot nhuc trong i trc cau mong lam
phng tien g e hau c thoat koi ac ao.
Nay Pho Quang! Ong nen dung sc oai than,
khien hang quyen thuoc o oi trc hnh
tng cua ch Phat, ch Bo Tat ch tam t
oc kinh nay, hoac thnh ngi khac oc u
so ba bien hoac en bay bien. Nh vay la ke
quyen thuoc ng mac trong ac ao kia, khi
tieng tung kinh u so may bien o xong se
c giai thoat, cho en trong khi m ngu
khong con thay hien ve na.
9) In the future, lowly people, bondsmen,
serving maids, and others who are not free,
may be aware of their past deeds and wish to
repent of them and to reform. If while gazing
at and worshiping Earth Store Bodhisattvas
image with sincere resolve for seven days,
they are able to recite his name a full ten
thousand times, then when their current
retribution ends, those people will always be
born into wealth and honor, for thousands of
ten thousands of lives; how much the less
pass through any of the sufferings of the
Three Evil Paths: Nh i sau nay co nhng
hang ngi ha tien, hoac t trai, hoac t gai,
nhan en nhng ke khong c quyen t do,
ro biet la do toi nghiep i trc gay ra nen
can phai sam hoi o, thi nen ch tam chiem
ngng, anh le hnh tng cua ngai a
Tang Bo Tat. Roi trong bay ngay niem danh
hieu cua a Tang Bo Tat u mot muon bien.
Nhng ngi tren o sau khi man bao than ha
tien hien i trong ngan muon i ve sau
thng sanh vao bac ton quy, tron khong bao
gi con phai sa oa vao ba ng ac kho na.
10) If in the future in Jamubvipa there are
Kshatriyas, Brahmans, Elders, Upasakas, and
others of various names and clans who have
2491
newborn sons or daughters, they should recite
this inconceivable Sutra and recite the
Bodhisattvas name a full ten thousand times
during the seven days before the childs birth.
If that newly born child, whether male or
female, was to have undergone a disastrous
retribution for past lives, it will be liberated
from that retribution and be peaceful, happy,
easily raised and long-lived. If it was to have
received a life of blessings, its peace and
happiness will be increased as will its
lifespan: Trong thu ve sau nay, ni coi Diem
Phu e, trong hang Sat e Li, Ba La Mon,
trng gia, c s, tat ca cac hang ngi, va
nhng dan toc dong ho khac, nh co ngi
nao mi sanh e hoac con trai hoac con gai,
noi trong bay ngay, sm v a tre mi sanh
ra o ma tung kinh ien khong the ngh ban
nay, lai v a tre ma niem danh hieu cua
Ngai a Tang Bo Tat u mot muon bien.
c vay thi a tre hoac trai hay gai mi
sanh ra o, neu i trc no co gay toi va chi
cung c thoat khoi ca, no se an on vui ve
de nuoi, lai them c song lau. Con nh no
la a nng ni phc lc ma tho sanh, thi
i no cang c an vui hn, cung song lau
hn.
Ksitigarbha (Earth-Store) Bodhisattva on
the 24th day: Le va a Tang Bo Tat vao ngay
24See Ten Buddhas or Bodhisattvas connected
with the ten fast days.
Ksitigarbhapranidhana-Sutra (skt): Kinh a
TangEarth Store Sutra mentioned about the
Buddhaless period, the period from the time the
nirvana of the historical Buddha until the time the
coming Buddha Maitreya descends. In this period,
ther is no Buddha; however, the Saha world still
has Earth-Store Bodhisatva who vows to save all
beings in hells. The sutra was translated into
Chinese by SiksanandaKinh a Tang, noi ve
mot v Bo Tat vao thi ky vo Phat, tc la thi
ky gia luc Phat Thch Ca nhap diet va Phat Di
Lac ra i. Trong thi ky nay khong co mot v
Phat nao ca; tuy nhien, the gii Ta Ba van co Bo
Tat a Tang vi bon nguyen rong ln la cu o
moi chung sanh au kho cua a nguc. Kinh c
Ngai That Xoa Nan a dch sang Han t.
Ksitigarbha Shrine: ien a Tang.

Ksudrakagama (skt): Khuat a Ca A Ham
Kinh Tieu A HamSmall Agama SutraA small
traditional doctrine or preceptSee Five Agamas.
Ksudrapanthaka (skt): Chau Li Ban a Gia
At the time of the Buddha, there was a Bhiksu
named Ksudrapanthaka who was originally a very
stupid youth whom others looked down upon. But
the Buddha treated him just the same as others.
The Buddha instructed Ananda to give him special
assistance. Ananda spent a great deal of time
teaching him to recite the sutras and dharmas. But
he was so forgetful that when he was reading one
sentence, he had already forgotten the last.
Ananda reported what was happening to the
Buddha. The Buddha took it upon himself to teach
Ksudrapanthaka, and wanted him to read and
recite the most simple four sentence gatha.
Although Ksudrapanthaka exerted great efforts in
memorization, yet his intelligence was so low that
he still could not recite at all. His fellow monks
considered him hopeless in treading the Path, but
the Buddha would not leave him out, and
continued to coach him. The Buddha taught him:
When you sweep the floor or dust off the dirt
from the Bhiksus robes, remember to recite at the
same time these six words: I wipe dust, I clear
filth. Finally, Ksudrapanthaka remembered the
six words of I wipe dust, I clear filth. With the
passage of time, he was very accomplished in his
practice. From these six words, he realized that
the dirt and filth in his mind should be wiped clean
with mahaprajna or transcendental wisdom. He
was thus awakened to the ultimate TruthVao
thi c Phat con tai the, co mot Ty kheo ten la
Chau li Ban a Gia, la mot thanh nien tr on, ai
cung xem thng anh ta, nhng c Phat van xem
anh ta nh moi ngi. Ngai dan do A Nan ac
biet giup anh ta. A Nan ton rat nhieu cong sc
day anh ta tung kinh niem chu. Anh ta niem en
cau cuoi th quen cau au. A Nan bao lai vi
Phat. Phat ngh ch con cach t mnh giao hoa anh
ta, bat anh tung mai bon cau ke n gian nhat.
Tuy Chau Li Ban a Gia a co cong cham ch
va rang nh, nhng tr lc cua anh qua kem, van
khong the hoc noi bon cau ke. ong ao cho rang
ngi nay tu ao khong co trien vong, nhng c
Phat quyet khong bo mot chung sanh nao, Ngai
van tiep tuc day do anh ta. Phat day anh ta: Khi
2492
ngi cam choi quet nha hoac giat giu ao quan
cua cac Ty kheo, va lam viec, va oc niem sau
ch :Ta quet don, ta phay bui. Rot cuoc Chau
Li Ban a Gia nh c sau ch Ta quet don,
ta phay bui, lau ngay cong phu chn muoi, anh ta
nh the tnh ngo c bui bam trong long phai
dung tr tue don sach, bong nhien anh c khai
ngo.
Ku (jap):
1) EmptyH khong.
2) Duhka (skt): SufferingKho.
3) Pada (skt): PhraseCu.
Kuan Shi Yin: Avalokitesvara (skt)One of the
two attendants by the side of AmitabhaQuan
The Am, mot trong hai v hau canh cua c Phat
A Di aSee Two attendants (A).
Kuan Shi Yins Efficacious Response True
Words: Quan Am Linh Cam Chan NgonSee
Ten small mantras.
Kuan-Ting: Quan anh ai S (561-632)
Kuan-Ting Great Master (561-632). Kuan-Ting
is the fifth patriarch of the Tien-Tai School. The
three great works of Chih-I are all compilations of
Kuan-TingQuan anh la v to th nam cua
tong Thien Thai. Ba tac pham ln cua ngai Tr
khai eu do Quan anh tap thanh toan ven.
Kuan-Yin: Avalokitesvara (skt)Kuan-Yin,
standing on the left side of Amitabha Buddha
Quan The Am Bo Tat, v ng ben trai cua Phat
A Di a.
(I) An overview of Kuan-Yin: Tong quan ve
Quan AmAvalokitesvara is one who
contemplates the sound of the world. He is
one of the four great bodhisattvas of
Mahayana Buddhism. Three other
bodhisattvas are Samantabhadra,
Kshitigarbha and Manjushri. In more recent
presentations, Kuan-Shi Yin is often depicted
with feminine features. In China and
Vietnam, Kuan Yin is sometimes considered
as a thousand-armed, and thousand-eyed
Bodhisattva. Somewhere in Vietnam, Kuan
Yin is painted as a mother with a child in her
one arm. Nevertheless, we often see pictures
of Quan Yin standing on clouds, riding on a
dragon, or standing on a cliff in high seas,
waiting to save (rescue) shipwretcked victims.

There are still a great number of legends of
Kuan Yin for each locality has its own
legend. According to Eitel in The Dictionary
of Chinese-English Buddhist Terms,
Avalokitesvara is one who contemplates the
worlds sounds, originally represented as a
male, the images are now generally those of
a female figure. The meaning of the term is
in doubt. Kuan-Yin is one of the triad of
Amitabha, is represented on his left, and is
also represented as crowned with Amida; but
there are as many as thirty-three different
forms of Kuan-Yin, sometimes with a bird, a
vase, a willow wand, a pearl, a thousand eyes
and hands, etc. and when as bestower of
children, carrying a child. The island of Pu-
To (Potala) is the chief center of Kuan-Yin
worship, where she is the protector of all in
distress, especially of those who go to sea.
Chapter 25 of the Lotus Sutras devoted to
Kuan-Yin, and is the principal scriptures of
the cult. Kuan-Yin is sometimes confounded
(b lam lan) with Amitabha and Maitreya
Quan The Am, ngi nghe am thanh cau
khan ma en cu o. Ngai la mot trong bon 4)
v ai Bo Tat cua Phat giao ai tha. Ba v
kia la Bo Tat Pho Hien, a Tang va Van 5)
Thu. Trong nhng tranh tng mi nhat
thng trnh bay Quan Am vi nhng net cua
ngi n. Tai Trung Quoc va Viet Nam,
Quan Am c thay di dang Thien thu
thien nhan. Mot vai ni tai Viet Nam, Quan
Am con c phat hoa nh mot ba me be
con. Tuy nhien, chung ta thng thay Bo Tat
Quan Am ng tren nhng am may hay ci
rong, hay ng tren phien a, gia cn song
d, ch cu chung sanh lam nan. Mot tay
cam bong sen, tay kia cam nhanh lieu hay
bnh tnh thuy. Hay con rat nhieu truyen
thuyet ve Quan Am v moi a phng
thng co mot truyen thuyet khac ve Ngai.
Theo Eitel trong Trung Anh Phat Hoc T
ien cua Giao S Soothill, chung sanh kho
nao ma nhat tam xng danh ngai, tc thi
ngai quan sat am thanh cua ho (tam thanh) va
o cho ho c giai thoat. Khi thuy tng
cua ngai la tng nam, nhng bay gi th
thng la tng n. Ngha xac thc cua Quan
2493
Am cha c xac nh. Quan Am la bo Tam
Thanh vi Phat A Di a, thng ng ben
trai cua Phat Di a, nhng co en ba mi ba
hnh thc khac nhau cua ngai Quan The Am,
co the la mot con chim, mot tnh bnh, mot
nhanh lieu, mot vien ngoc ma ni, hay ngan
mat ngan tai, van van; khi lam ngi tr giup
nhng em be th ngai bong tren tay mot c
tre. ao Pho a la trung tam chnh th
phng c Quan Am ben Tau, ni o ngai
la ngi bao ho nhng ke kho au hoan nan,
ac biet la nhng ngi i bien. Pham 25
trong Kinh Phap Hoa la pham Pho Mon noi
ve cong hanh cua c Quan The Am. Thnh
thoang ngi ta lam ngai Quan Am vi Phat
A Di a hay Phat Di Lac.
(II) Various titles of Avalokitesvara
BodhisattvaNhng danh hieu cua Ngai
Quan The Am:
1) Goddess of Mercy: Quan Am.
2) Kuan-Yin Bodhisattva: Quan Tai Tat oa.
3) Regarder or Observer of the worlds sounds,
or cries (sounds that enlighten the world):
Quan The Am.
The Sovereign Beholder, not associated with
sounds or cries: Quan T Tai.
The sakti, or female energy of the masculine
Avalokitesvara: Tara (skt)Quan The Am
Mau.
6) Perfect penetration Kuan-Yin: Quan The Am
Vien ThongIn th 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
Trong Kinh Thu Lang Nghiem, quyen Sau,
c Phat hoi ngai Quan The Am ve vien
thong va ngai Quan The 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 gii.
** See Four saints (rewards) (B) and Seven
Tathagatas.
Kuan Yin efficacious response true words:
Quan Am linh cam chan ngon.
Kuan-Yin Gandharaja: Hng Vng Quan
Am.
Kuan-Yin gazing at the moon in the water:
Thuy Nguyet Quan AmThe unreality of all
phenomenaBc tranh Quan Am ang quan
trang ay nc (noi len s gia hp cua ch phap).
Kuan-Yin with the willow-branch: Dng
Lieu Quan AmOne of the thirty-three Kuan-
YinsMot trong 33 v Quan Am, v Quan Am
dung nhanh dng lieu lam hnh tam muoi da (y
noi lay s mem mai, nhu thuan ma cu o chung
sanh).
Kuang-Ming: Quang Minh ai SKuang-
Ming Tzu, temple and title of Shan-Tao, a noted
monk of the Tang dynasty (under Tang Kao-
Tsung)Ten cua t vien va cung la danh hieu
vua ng Cao Tong ban cho s Thien ao.
Kuang-Yong Nan-Ta: Thien s Quang Dung
Nam Thap (850-938)Zen Master Nan-Ta- *
Kuang-Yong was born in 850 in Feng-Cheng (now
in Jiang-Xi Province). He was clever, mastering
the Confucian classics at the age of thirteen. He
was a disciple of Yang-Shan-Hui-Chi, and master
of Pa-Chiao-Hui-Ching. At ninetieen, he
underwent ordinationThien s Quang Dung
Nam Thap sanh nam 850 tai Phong Thanh (bay
gi thuoc tnh Giang Tay). S rat thong minh va
tinh thong T Th Ngu Kinh luc 13 tuoi. Ong la
e t cua Thien S Ngng Sn Hue Tch, va la bay c Phat, Van Thu co thay chang? S
thay cua thien s Ba Tieu Hue Thanh. Vao nam
19 tuoi s tho cu tuc gii.
* When Kuang-Yong return from a trip to visit
Lin-Ji, Yang-Shan said: Why have you
come? Kuang-Yong said: To pay respects
2494
to the master. Yang-Shan said: Do you still
see me? Kuang-Yong said: Yes. Yang-
Shan said: When I observe the master, you
dont look like a Buddha. Yang-Shan said:
If I dont look like a Buddha, then what do I
look like? Kuang-Yong said: If I must
compare you to something, then how do you
differ from a donkey? Yang-Shan cried out
excitedly: Hes forgotten both ordinary and
sacred! The passions are exhausted and the
body is revealed. For twenty years Ive tested
them in this way and no one has gotten it.
Now this disciple has done it! Yang-Shan
would always point Kuang-Yong and say to
people: This disciple is a living Buddha.
S sang mien Bac yet kien Lam Te, lai tr ve
hau Ngng Sn. Ngng Sn hoi: Ngi
en lam g? S tha: anh le ra mat Hoa
Thng. Ngng Sn hoi: Thay Hoa
Thng chang? S tha: Da thay. Ngng
Sn noi: Hoa Thng sao giong in la. S
tha: Con thay Hoa Thng cung chang
giong Phat. Ngng Sn hoi: Neu chang
giong Phat th giong cai g? S tha: Neu
con phai so sanh Hoa Thng vi cai g o,
th Hoa Thng nao co khac la? Ngng
Sn ngac nhien noi: Pham Thanh ca hai eu
quen, tnh het, the hien bay, ta lay ay
nghiem xet ngi, hai mi nam khong ng
vc. Con nen gn gi o. Ngng Sn
thng ch s bao vi ngi: Ke nay la nhuc
than Phat.
A monk asked Zen master Kuang-Yong:
Manjushri was the teacher of seven
Buddhas. Did Manjushri have a teacher or
not? Kuang-Yong said: Manjushri was
subject to conditions, and therefore had a
teacher. The monk said: Who was
manjushri teacher? Kuang-Yong help up his
whisk. The monk said: Is that all? Kuang-
Yong put down the whisk and clasped his
handsCo v Tang hoi: Van Thu la thay
ap: Gap duyen lien co. V Tang hoi: The
nao la thay Van Thu? S dng ng cay
phat t ch o. Tang tha: Cai ay la phai
sao? S nem cay phat t khoanh tay.

* A monk asked: What is a sentence of mystic
function? Kuang-Yong said: The water
comes and the ditch fills up. The monk
asked: Where does the real Buddha reside?
Kuang-Yong said: It doesnt appear in
words, nor anywhere else, either.Co v
Tang hoi: The nao la dieu dung mot cau?
S ap: Nc en thanh ho. V Tang hoi:
Chn Phat tai cho nao? Noi ra khong
tng, cung chang tai ni khac.
* His date of death was unknownKhong ro s
th tch nam nao.
Kuang-Zhai: Quang TrachName of the
temple in China where where Fa-Yun wrote his
commentary on the Lotus Sutra early in the sixth
centuryQuang 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 sau.
Kuang-Zhais four yanas: Quang Trach T
ThaKuang-Zhai made a division of four yanas
from the Burning House parable, which adopted
by the Tien-TaiNgai Quang Trach chia Nha
La Tam Gii ra lam T Tha, c trng phai enlightenment and wisdom, these are the
Thien Thai tha nhan:
1) The goat cart representing the Sravaska; Xe
De ch Thanh Van Tha.
2) The deer cart representing the Pratyeka-
buddha: Xe Hu ch Duyen Giac Tha.
3) The ox-cart representing Hinayana
Bodhisattva: Xe Trau ch Bo Tat Tieu Tha.
4) The great white ox-cart representing the
Mahayana Bodhisattva: Xe Trau Trang ln
ch Bo Tat ai Tha.
** See Four teachings.
Kuang-Zhao-Hui-Jue: Quang Chieu Hue Giac
Thien SZen master Kuang-Zhao-Hui-Jue,
came from Xi-Luo, was a disciple of Fan-Yang.
His father was a governor of Heng-Yang (a city in
southern Hunan Province) . His father died there,
and Kuang-Zhao, fulfilling his filial obligation,
carried his fathers casket back to their native
home. After burying his father, he left home to
become a monk at Yueh-Shan TempleThien s
Quang Chieu, que Tay Lac, la e t cua Thien art at which his disciple Hsueh-Tou was even
s Phan Dng. Cha lam Thai Thu Hoanh Dng
(nay la mot thanh pho thuoc mien nam tnh Ho
Nam), roi mat o, s pho linh cu cha ve x. Phap cua Hng Lam Trng Vien, va la thay cua
2495
Sau khi mai tang cha xong, ong a xuat gia tai
chua Dc Sn.
* A monk asked Kuang-Zhao: What is
Buddha? Kuang-Zhao said: Copper head,
iron forehead. The monk said: What does
that mean? Kuang-Zhao said: Bird beak,
fish gills.Mot v Tang hoi s: Cai g la
Phat? S ap: au ong, tran sat. V Tang
hoi: La ngha g? S ap: Chim mo, ca
vay vung.
* A monk asked: How is it before the lotus
comes out of the water? Kuang-Zhao said:
The cat wears a paper hat. The person
asked: How about after the lotus comes out
of the water? Kuang-Zhao said: The dog
runs when it sees the whip.V Tang hoi:
Sen la cai g trc khi troi len mat nc?
S ap: Meo oi non giay. Mot ngi lai
hoi: Sau khi sen troi khoi nc la cai g? S
ap: Cho thay roi la chay.
* One day, Kuang-Zhao entered the hall and
addressed the monks, saying: Hearing about
cause of life and death. Hearing about
enlightenment and wisdom, that itself is the
root of liberation. Its as if a lion were
staggering around in every direction with no
place to live. If you dont understand, dont
let yourself forsake old Sakyamuni! Hey!
Mot hom s thng ng day chung: Thay,
nghe, hieu biet eu la nhn sanh t. Thay
nghe hieu biet chnh la goc giai thoat. Th
nh s t nhao lon khong nhat nh ng
Nam Bac ong Tay. Ca thay cac ngi neu
la chang biet, au nhng co phu ong gia
Thch Ca.
Kuang-Zuo-Zhi-Men: Thien s Quang To Tr
MonZen master Kuang-Zuo Zhi-Men was from
Zhe-Jiang Province, was a disciple and dharma
successor of Xiang-Lin-Chen-Yuan, and the
master of Hsueh-Tou-Chung-Hsien. He was one
of the first masters of Chan tradition to celebrate
the words of the old masters in poetic form, and
better than his teacherThien s Quang To Tr
Mon, que Triet Giang, la e t va ngi noi
Tuyet au Trung Hien. Ong la mot trong nhng
 2496

thien s au tien dung th ca ngi nhng cau place of KumarajivaTen cua mot vng quoc
cham ngon hay li day cua cac thay thi xa, ay co thuoc Turkestan, ong bac Kashgar. c ghi
la mot nghe thuat ma sau nay hoc tro cua ong la nhan la sinh quan cua Ngai Cu Ma La Thap.
Tuyet au con vt troi hn ong na. Kudoku (jap): Guna (skt)Good quality
* Kuang-Zuo entered the hall and addressed VirtueSee Merit and virtue.
the monks, saying: If there is one Dharma, Kuei-Chi (632-682): Quy-ChiThe main
then Vairocana becomes a commoner. If the student of Hsuan-Tsang, who is credited with
ten thousand dharmas are lacking, then founding the Fa-Hsiang school. Fa-Hsiang was
Samantabhadra loses his realm. Just when it widely influential during the lifetimes of Hsuan-
is like this, Majushri has nowhere to show his Tsang and Kuei-Chi, but later waned (tan rui),
head, and if he cant show his head, then the mainly as a result of the anti-Buddhist persecution
golden-haired lion is cut in two. If you enjoy a that began in 845V ai e t cua ngai Huyen
bowl of food, dont eat the spicy meat Trang, ngi a thanh lap tong phap Tng. Phap
cakes.S thng ng day chung: Mot tng co anh hng rong rai trong suot thi cua
phap neu co, phap than ri tai pham phu; Huyen Trang va Quy-Chi, nhng ve sau nay no
muon phap neu khong, Pho Hien mat canh tan lui sau cuoc ngc ai Phat giao bat au t
gii ay. Chnh khi ay Van Thu nham cho nao nam 845.
xuat au? Neu a xuat au chang c th
Kuei-shan Ling-yu (771-853): Name of a
con s t long vang lng b gay. Han hanh
Chinese Chan master, dharma-successor of Pai-
c mot ban cm, ch i gao gng tieu.
Chang Huai-Hai (720-814), who together with his
* Chih-Men appears in examples 21 and 90 of
student Yang-Shan Hui-Chi (807-883) co-founded
the Pi-Yen-LuTen tuoi cua Tr Mon c
the Kuei-Yang school, one of the five houses of
nhac en trong nhng th du 21 va 90 cua
Chinese ChanTen cua mot thien s Trung Hoa,
Bch Nham Luc.
phap t cua ngai Bach Trng Hoai Hai, ngi a
* Example 90 of the Pi-Yen-Lu shows us
cung vi e t cua mnh la Ngng Sn sang lap
Master Chih-Men in a conversation with his
ra Quy Ngng tong, mot trong nam trng phai
disciples as followed: A monk asked Chih-
chnh cua Thien tong Trung Hoa.
Men, What is the wisdom body? Chi-Men
Kufu (jap): Cong phu tu tap.
said, The Venus mussel bears the bright
moon in it. The monk asked, And what is Kuge (jap):
the effect of wisdom? Chih-Men said, The 1) Aristocracy: Cong gia (gii qu toc Nhat
female hare gets pregnant.Th du th 90 Ban).
cua Bch Nham Luc cho chung ta thay Tr 2) Flowers in space: Khong hoa (hoa om trong
Mon va loi van ap cua ong vi e t. Mot h khong).
nha s hoi Tr Mon: Vat the cua s khon Kui-Chen: Thien S Que SamZen master
ngoan la g? Tr Mon ap: Co sao Kim Kui-chen was born in 867 from an ancient Chang-
mang trong mnh no trang sang. Nha s hoi: Shan. It is said that from early childhood he could
Hieu qua cua s khon ngoan la g? Tr Mon speak very well and would not eat meat. He left
ap: Con tho cai ch lu tho con. home to become a monk and received full
* Chih-Men had 30 dharma successors. He ordination at WanSui Temple, under a teacher
passed away in 1031Tr Mon co en ba named Wu-XiangThien S Que Lam Vien La
mi e t ke tha Phap. Ong th tch nam Han sanh nam 867, que Thng Sn. T thu
1031. nho a an chay va noi nhng li hay ho la thng.
Kubera (p): Cau phe la. S xuat gia va tho cu tuc gii vi ai s Vo
Tng tai chua Van Tue.
Kucha: Kutche or Kutcha (skt)Khuat Chi
* At first he closely followed the teachings of
Khuat TKho XaQuy TKhu TName
the Vinaya, but later declared that just
of an ancient kingdom and city in Turkestan,
guarding against breaking the vows and
north-east of Kashgar. It is recorded as the native
 2497

adhering to the precepts did not equal true * Kui-Chen entered the hall and addressed the
renunciation. He then set off to explore the monks, saying: If you want to come face-to-
teachings of the Zen schoolLuc au s hoc face with the essential mystery of our order,
Luat rat nghiem, nhng ve sau s tuyen bo here it is! Theres no other special thing. If it
rang neu ch gi khong pha luat khong thoi, is something else, then bring it forth and lets
khong phai that s xuat gia, nen s ra i tm see it. If you cant show it, then forget about
hoc vi thien tong. it. You cant just recite a couple of words and
* He arrived at Hsuan-Shas place. Hsuan-Sha, then say that they are the vehicle of our
who is said to have brought Kui-Chen erase school. How could that be? What two words
all his doubts and to attain full awakening are they? They are known as the essential
Sau s en Huyen Sa yet kien ai S Tong vehicle. They are the teaching vehicle. Just
Nhat, va nghe mot cau khai phat lien rong when you say essential vehicle, that is the
suot khong ng. essential vehicle. Speaking the words
* One day, Hsuan-Sha questioned Kui-Chen, teaching vehicle is itself the teaching
saying: In the three realms, there is only vehicle. Worthy practitioners of Zen, our
mind. How do you understand this?"Kui- schools essential vehicle, the
Chen pointed to a chair and said: What does Buddhadharma, comes from and is realized
the master call that? Hsuan-Sha said: A through nothing other than the names and
chair. Kui-Chen said: Then the master cant words from your own mouths! It is just what
say that in the three worlds there is only you say and do. You come here and use
mind. Hsuan-Sha said: I say that it is made words like tranquility, reality, perfection,
from bamboo and wood. What do you say its or constancy. Worthy practitioners! What is
made from? Kui-Chen said: I also say its this that you call tranquil or real?What is
made from bamboo and wood. Hsuan-Sha thats perfect or constant? Those of you
said: Ive searched across the great earth for here on a pilgrimage, you must test the
a person who understands the Buddhadharma, principle of what Im saying. Lets be open
but I havent found one.Mot hom Huyen about it. Youve stored up a bunch of sounds,
Sa hoi s: Tam gii duy tam, ngi biet the forms, names, and words inside your minds.
nao? S ch cai ghe da hoi lai Huyen Sa: You prattle that I can do this or Im good at
Hoa Thng keu cai ay la g? Huyen Sa figuring out that, but actually what can I do?
ap: Ghe da. S tha: Hoa Thng What can you figure out? All that youre
khong biet tam gii duy tam. Huyen Sa bao: remembering and holding on to is just sounds
Ta bao cai ay la tre go, ngi keu la g? S and forms. If it werent all sounds and forms,
tha: Con cung goi la tre go. Huyen Sa lai names and words, then how would you
bao: Tan ai a tm mot ngi hieu Phat remember them or figure them out? The wind
phap cung khong co. S do ay cang c blows and the pine makes a sound. A frog or
khch le them. a duck makes a sound. Why dont you go and
* Hsuan-Sha told the monks: Although Kui- listen to those things and figure them out? If
Chen did not aspire to a leading position in everywhere there are meaningful sounds and
the Buddhist community, his reputation as an forms, then how much meaning can be
adept nevertheless spread widelyHuyen Sa ascribed to this old monk? Theres no doubt
bao chung: Mac du Que Sam tang an trong about it. Sounds and forms assault us every
chung, nhng tieng tam vang xa. moment. Do you directly face them or not? If
* A monk asked: What is Luo-Hans single you face them directly then your diamond-
phrase? Kui-Chen said: If I tell you it will solid concept of self will melt away. How can
turn into two phrases.Mot v Tang hoi: this be? Because these sounds penetrate your
The nao la mot cau cua La Han? S ap: ears and these forms pierce your eyes, you
Ta noi vi ngi, lien thanh hai cau. are overwhelmed by conditions. You are

killed by delusion. There isnt enough room
inside of you for all of these sounds and
forms. If you don't face them directly then
how will you manage all of these sounds and
forms? Do you understand? Face them or not
face them. See yourselfS thng ng
day chung: Tong mon huyen dieu ch la the
ay sao? Hay rieng co cho ky ac? Neu rieng
co cho ky ac, cac ong hay nen xem cai g?
Neu khong, chang nen em hai ch ben cho
la Tong Tha. The nao la hai ch? Ngha la
Tong Tha va Giao Tha. Cac ong va noi
en Tong tha lien thanh Tong tha, noi en
Giao tha lien thanh Giao tha. Ch Thien
c! Phat phap tong tha nguyen lai do
mieng cac ong an lap danh t, lam lay noi lay
ben thanh. Le ay can phai nham trong o noi
bnh noi that, noi vien noi thng. Thien c!
Cac ong goi cai g la bnh that? Nam cai g
lam vien thng? Ke hanh khat nha ben can
phai bien ranh, ch e chon vui; c mot t
thanh sac danh t cha trong au tam, noi ta
hoi giai kheo hay gian bien. Cac ong biet cai
g? Ghi nh c danh t ay, gian bien c vao a nguc A Ty, nuot hoan sat nong ch
thanh sac ay. Neu chang phai thanh sac danh
t, cac ong lam sao ghi nh gian bien? Gio
thoi thong reo cung la thanh, tieng ech nhai,
chim, qua, keu cung la thanh, sao chang trong
ay lang nghe e gian trach i. Neu trong ay
co hnh thc y t cung cac Thng Toa. Ch
lam! Hien nay thanh sac day ay, la en
nhau hay chang en nhau? Neu en nhau, th
linh tanh kim cang b mat cua ong nen co
hoai diet. V sao co nh the? V thanh xo lung
lo tai ong, sac am ui con mat ong, duyen
th lap mat huyen vong cua ong, cang chang
de dang vay. Neu chang en nhau, th cho
nao c thanh sac? Biet chang? en nhau,
chang en nhau th bien ranh xem?
* After a pause, Kui-Chen continued:
Perfection. Constancy. Tranquility.
Reality. Who talks like this? Normal people
in the village dont talk like this. Its just some
old sages that talk this way and a few of their
wicked disciples that spread it around. So
now, you dont know good from bad, and you
are absorbed in perfection and reality.
Some say I dont possess the mysterious
2498
excellence of our orders style. Sakyamuni
didnt have a tongue! Not like you disciples
here who are always pointing at your own
chests. To speak about killing, stealing, and
lewdness is to speak of grave crimes, but they
are light by comparison. Its unending, this
vilification of nirvana, this blinding the eyes
of beings, this falling in the Avici Hell and
swallowing hot iron balls without relief.
Therefore the ancients said: When the
transgression is transformed into the host, it
no longer offends. Take care!S dng
giay phut, lai noi: Vien thng bnh that ay
la ngi g? Noi the nao? Cha phai la ke
trong thon Hoang Di th biet noi the nao? o
la cac v Thanh xa bay chut t giup hien
phat. Thi nay khong hieu phai quay, lien
cho la toan that, noi ta rieng co tong phong
huyen dieu. Phat Thch Ca khong chot li,
chang giong vi cac ong co chut t ben ch
hong ch ngc. Neu luan ve toi sat, ao, dam,
tuy nang ma van con nhe, v co khi het. Ke
nay che bai Bat Nha lam mu mat chung sanh,
bao la thong tha. Do o, co nhn noi: Loi tai
hoa chu, chang can he viec ong. Tran
trong!
* He died in 928. After death, he received the
posthumous title Zen Master True
Response.S th tch nam 928, c vua
ban hieu Chn ng ai S.
Kui-Xing: Zen master Kui-XingThien s Qui
TnhZen master Kui-Xing was born in Ji-Chou,
was a disciple of Zen master Shou-ShanThien
s Qui Tnh, que Qu Chau, la e t cua Thien
s Thu Sn.
* One 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 away
from what you see. What do you call it?
Shou-Shan said: Blind. At these words Kui-
Xing suddenly experienced unsurpassed
awakeningMot hom Thu Sn a cai lc
tre len hoi: Goi la lc tre th xuc cham,
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 ngo.
* 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 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.
* 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
inanimateS 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.
* 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!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 culture in the field of the arts, education, and
phai c cau tha ngi. Cai g la ao giet social welfare was considerable. The Japanese
ngi, cau tha ngi? Ai noi c bc ra oi Shingon (Chin. Chen-Yen) School was the most
chung noi xem? Neu noi khong c la co influential tradition of esoteric Buddhism in Japan.
phu bnh sanh. Tran trong!
* A monk asked: What is the meaning of
Zhao-Chous cypress tree in the garden?
2499
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 extingushed.
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).
Kukai (jap): Kobo Daishi (774-835)S Khong
HaiA famous Japanese monk, the founder of
the Japanese Shingon Sect, at the same time with
the Tang dynasty in China. No other monk has
been more popular than Kukai among the
Japanese nor regarded with greater respect
throughout the ages. He is even more famous
among a group of people known as the Kobo
Daishi. As a monk of the Shingon sect he
systematized the doctrine of his sect by writing a
treatise on the ten stages of the mind, a treatise
on the distinction between Tantric Buddhism and
other sects. Besides, his contribution to Japanese
He traveled to China with Saicho in 804 and
studied Chen-Yen (Chinese Tantric tradition) with
Hui-Kuo. Upon his return to Japan in 805 he
 2500

founded Japanese Chen-Yen and established ngi ay khong the nao an lac c. Tat ca moi
himself as a teacher of esoteric Buddhism. He trang thai bc boi, lo lang, cung nh bon chon hay
founded a monastery on Mount Koya in 810, dao ong nay cua tam eu ngan can s nh tnh
which remains the headquarters of Shingon cua tamSee Fifty-two mental states.
todayMot v ai s noi tieng ngi Nhat, v Kukkutapada (skt): Kukkutapadagiri (skt)Ke
khai to tong Chan Ngon Nhat Ban, cung thi nha Tuc SnAlso called the Wolf-Track, or the
ng ben Trung Quoc. Khong mot tu s nao Buddhas Foot Mountain (Gurupada). Cocks foot
c biet en nhieu hoac c ton knh nhieu qua mountain, in Magadha, present Kurkeihar, about
cac thi ai Nhat Ban bang Khong Hai. Ong 16 miles northeast of Gaya, Central India, on
con noi tieng hn na trong so nhng Hoang which Kasyapa entered into nirvana, but where he
Phap ai S. La mot tu s Chan Ngon tong, ong is still supposed to be living. According to Eitel, in
a he thong hoa chu thuyet cua tong phai nay The Dictionary of Chinese-English Buddhist
trong cuon Thap Tru Tam Luan, noi ve mi bac Terms, it is 7 miles south-east of Gaya, where
tren ng hoc ao; va cuon luan khac noi ve s Kasyapa entered into nirvanaCon goi la nui
khac biet gia Phat giao Mat tong va cac tong Lang Tch (dau cho soi), hay Ton Tuc Sn. Ke
phai khac. Ngoai ra, s ong gop cua ong cho nen Tuc Sn, nui Chan Ga, ten mot ngon nui Ma
van hoa Nhat Ban trong cac lanh vc nghe thuat, Kiet a, vung Trung An, khoang 16 dam ve pha
giao duc, va an sinh xa hoi cung that la ang ke. ong bac Gaya, bay gi la Kurkeihar, ni ton gia
Ong la v sang lap ra Tong Chan Ngon Nhat Ban, Ca Diep nhap diet x Ma Kiet a, nhng ngi
trng phai co anh hng rat ln vi Mat giao ta tin ngai hay con song. Theo Eitel trong Trung
Nhat Ban. Ong du hanh sang Trung Hoa cung vi Anh Phat Hoc T ien, nui nay nam cach Gaya
Saicho vao nam 804 va theo hoc Chan Ngon vi khoang 7 dam ve pha ong nam ni ngai Ca Diep
ngai Hue Quoc. Khi tr ve Nhat vao nam 805 ong nhap Niet Ban.
thanh lap tong Chan Ngon Nhat Ban va xem mnh Kukkutarama (skt): Ke VienAccording to
la mot v thay Mat giao. Ong sang lap t vien The Great Tang Chronicles of the Western
tren nui Koya vao nam 810, ma bay gi van con World, Kukkutarama, a monastery on the Kukkuta
la tru s chnh cua trng phai Chan Ngon. Mountain, built by AsokaTheo Tay Vc Ky,
Kukkuc-cam (p): Uddhacca (p)WorryLo Kukkutarama con goi la Ke au Ma T hay Ke
AuRestlessness and worry, another Tc T, mot ngoi chua tren nui Ke au do vua
disadvantage that makes progress difficult. When A Duc xay ( pha ong nam co thanh co ngoi gia
the mind becomes restless like flustered bees in a lam Quat-Quat-Tra-A-Lam-Ma ma i ng goi
shaken hive, it can not concentrate. This mental la Ke Vien, do vua Vo u xay dng. Vua Vo u
agitation prevents calmness and blocks the tn ngng Phat phap, knh can dng chua, cham
upward path. mental worry is just as harmful. lam viec thien, chieu tap hang ngan Tang chung).
When a man worries over one thing and another, Kukkutika (skt): Gokulikas, Kukkulikas, or
over things done or left undone, and over fortune Kaukkutikas (skt)One of the twenty Hinayana
and misfortune, he can never have peace of mind. branches, a branch of the Mahasanghikas which
All this bother and worry, this fidgeting and established around 200 years after the Buddhas
unsteadiness of mind prevents concentration nirvana and early disappearedKe Dan Bo, mot
Trao c hay hoi qua, mot bat li khac gay kho trong 20 bo cua Tieu Tha, con goi la Khoi Sn
khan cho tien bo tam linh. Khi tam tr nen bat an, Tru Bo, Quat C Bo, Cao Cau Le Ca Bo, mot
giong nh bay ong ang xon xao trong to lac l, trong 20 bo cua Tieu Tha, thanh lap khoang 200
khong the nao tap trung c. S bc rc nay cua nam sau ngay Phat nhap diet va bien mat ngay
tam lam can tr s an tnh va lam tac nghen con sau o.
ng hng thng. Tam lo au ch la s tai hai.
Kukrtya (skt): WorryLo au.
Khi mot ngi lo au ve chuyen nay hay chuyen
Kuksa (kor): Quoc SA Korean term for
no, lo au ve nhng chuyen a lam hay cha lam,
national master. This is a title instituted during
lo au ve nhng ieu bat hanh hay may man, tam

the Koryo dynasty (937-1382) and awarded to the
most prominent members of the Korean Buddhist
monastic orderT ng Trieu Tien dung e ch
Quoc S. ay la mot danh hieu c thiet lap Chinese. Kumarajiva, one of the four suns of
trong trieu ai Koryo nham tng thng nhng
thanh vien noi bat nhat cua Tang Gia Trieu Tien.
Kulapati (skt): Ca La Viet.
1) The head of a clan, or family: Ngi ng
au bo toc.
2) Lay people: an Viet hay c s.
Kula-patra (skt): Thien nam t!Good sons!
A son of a noble family, respectable youth.
Kula-patri (skt): Thien n nhan!Good
daughters!A daughter of a good family,
respectable girl.
Kulika (skt): Cau Ly CaAccording to Eitel in
The Dictionary of Chinese-English Buddhist
Terms composed by Professor Soothill in 1937,
Kulika, used to be a big city about 9 miles south-
west of Nalanda in MagadhaTheo Eitel trong
Trung Anh Phat Hoc T ien cua Giao S
Soothill, ni ay tng la mot thanh pho ln,
khoang 9 dam ve pha tay nam cua Nalanda trong
x Ma Kiet a.
Kuluta (skt): Khuat Lo aA region north of
now known as Kangra. An ancient kingdom in
north India, famous for its rock templesMot
vung nam ve pha bac Kangra bay gi. Mot vng
quoc co nam ve pha bac An o, noi tieng v co
nhieu en ai xay dng bang a.
Kumano-Gongen (jap): Hung Da Quyen Hien
(v than tai en Ky Y, Kii, Nhat Ban).
Kumara (skt): Cau Ma La.
1) Son of the Dharma-king (Bodhisattva): Phap
vng t. **See Bodhisattva.
2) A child: ong T.
3) A youth: Thieu Nien.
4) A prince: Thai T.
Kumara-bhuta (skt): Cu Ma La Gia a
Dharma-prince, kumaraka-stage, youthful stage,
i.e. a bodhisattva state or condition, e.g. the
position of a prince to the thronePhap Vng t
Con goi la Cu Ma La Phu a, Cu Ma La
Phu a a, hay ong T a, ong Chan a, travelled to China by the Central Asian route, also
ong Tng a, van van. Ten goi chung cho Bo
Tat a, sap sa bc len Phat a cung nh mot and subsequently collaborated with him in the
v Thai t sap len ngoi vua.
2501
Kumarajiva (344-412): Cu Ma La ThapAn
influential Indian teacher and translator. He
translated a lot of sutras from Sanskrit into
Mahayana Buddhism, of which he was the early
and most effective propagator in China. He came
from a noble family in Kuchi, present-day
Sinkiang. His name in Sanskrit is Kumarajiva, in
Chinese Elderly Young, which means though
young, his talents and virtues are equal to the
elders. His father was an Indian, his mother a
princess of Karashahr. His family line succeeded
each other in holding the Great General position,
equal to present-day prime-minister, but when it
was passed to Kumarayana, he chose to forgo this
position to take the religious path and became a
Buddhist Master. Kumarajiva entered the
Buddhist monastic order, together with his mother
at the time he was 7 years of age. He was able to
penetrate clearly the theory All Dharma Arises
From Within The Mind, meaning everything
comes from the mind; undoubtedly, if it can be
thought of, then it can exist. Not long after he
became a Buddhist Master, the Great Venerable
Master learned and understood the Tripitaka. He
developed great wisdom and was able to speak
and elucidate the Dharma without limitation. In a
few years Kumarajiva acquired great proficiency
in all branches of Buddhist learning, and at last
returned to Kuchi with his mother. On the way he
visited several centres of Buddhist studies in
Central Asia. All kings in the entire Western
Region knelt before the Great Master to hear him
teach and explain the sutras. He lived in China
during the Dao Tan Dynasty (during the North-
South monarchy era in China from 320-588 A.D.).
Since then Kumarajiva acquired such eminence as
a scholar that he attracted so many Buddhists from
Khotan, Kashgar, Yarkand, and other parts of
Eastern Turkestan. While on a visit to Kashgar in
355 A.D., Kumarajiva was introduced by
Suryasoma in the Mahayana doctrine and made a
special study of the Madhyamika treatises.
Vimalaksa, a Buddhist monk of Kashmir who
instructed Kumarajiva in the Sarvastivada Vinaya
work of translation for which Kumarajiva is
 2502
famous. His teacher in Kashmir was Bandhudatta
who was later to be converted to the Mahayana
faith through the discourses of his one-time pupil.
Not long after he returned to Kuchi from Kashmir,
China invaded Kuchi and Kumarajiva was
captured as a prisoner-of-war. In China, many
scholars from all parts of the country came to visit
him and many stayed behind him as disciples. In
401 A.D., he went to Chang-An where he
undertook his translation activities with the
assistance of thousands of other monks and
scholars. In 402 AD he received the title of
Teacher of the nation. Chinese Chronicles
record that, in the year 405 A.D., the king of the
Tsin dynasty showed great respect to Kumarajiva.
During his thirteen years stay in China, he
organized a translation bureau to which had more
than eight hundred monks and scholars. It is said
that the king himself was an ardent disciple of
Buddhism, held the original texts in his hand as
the work of translation proceeded. During that
time hundreds of important volumes were
prepared under the supervision of Kumarajiva and
some of the most important of Kumarajivas
translation are: Amitabha Sutra, Lotus Sutra
(Saddharmapundarika-sutra), the
Vimilakirtinirdhesha-Sutra, the Maha-
Prajnaparamita Sutra, the Diamond Sutra
(Varachedika-Prajnaparamita-sutra),
Mahaprajnaparamita-sastra, Sata-sastra, and
many other Mahayana sutras. He died in Chang-
An about 412 A.D. After his cremation, his tongue
remained unconsumed. He achieved not only
outstanding exploit for the introduction of
Buddhism into China, but he was also one of the
most important Tripitaka Dharma Master in
Buddhist history. He and other assistants
translated 390 volumes of sutra teachings. Several
days before the Dharma Master Kumarajiva
passed away, he invited many Buddhist Bhiksus
and Bhiksunis to tell them the followings: With
the sutras that I have translated, please circulate
and pass them to future generations so the
Dharma Jewel will be everywhere. With those
sutras, if I have not mistranslated them, once my
body is cremated my tongue will remain whole
without turning into ashes. After speaking, he
bade his farewell and then passed away at
Peaceful Imperial Garden of the capital city of
Chang-An on the 28th of eighteenth year of the
Hoang Thi reign period of the Dao-Tan Dynasty,
which is also the fifth year of the Hi-Ninh reign
period of the Eastern Chin Dynasty. After the fire
expired, his entire body had turned to ashes, but
the tongue remained perfectly whole as if the
tissues were still living. Because of this case, we
can believe that all the sutras the Tripitaka
Dharma Master Kumarajiva translated are
completely right without error. He is also credited
with establishing the San Lun school, which is
derived from the Indian Madhyamaka tradition
Cu ma la thap (344-412), mot giang s va dch
gia ngi An. Ngai a chuyen dch rat nhieu kinh
ien quan trong t Phan sang Han cho Trung
quoc. Ngai la mot trong bon mat tri cua Phat
Giao ai Tha thu ban s tai Trung Quoc. Ngai
xuat than t mot gia nh quyen qu Kucha, nay
thuoc tnh Tan Cng. Ten ngai goi u la Cu Ma
La Thap Ba, Han dch la ong Tho, ngha la
tuoi tre, ngi tre ma tai nang, c o bang cac
bac trng thng. Cha ngai la ngi Thien Truc,
en nc Quy-T ci me ngai la cong chua cua
nc nay. Nguyen dong ho cua cha ong la mot
gia nh noi truyen nhau lam chc Tng Quoc,
tng ng vi chc Thu Tng bay gi, nhng
khi truyen en i cua ong Cu Ma La Viem th
ong nay bo ngoi tng quoc, xuat gia tu theo Phat
giao. Luc 7 tuoi ong a cung me xuat gia au
Phat. Ngai thong hieu ly Van Phap Duy Tam,
ngha la viec g cung do ni tam mnh tng ngh
ra ca, he ngh chi th co nay khong sai. Sau khi
xuat gia khong lau, ngai hoc hieu va thong suot
ca Tam Tang Kinh ien, phat sanh ai tr hue,
bien tai vo ngai. Ch trong mot vai nam, Cu Ma
La Thap a thong hieu het cac giao ly cua cac chi
phai Phat giao va sau cung cung vi me quay ve
nc T Quy. Tren ng i, ngai a en tham
nhieu trung tam nghien cu Phat giao tai Trung
A. Cac quoc vng toan coi Tay Vc eu quy
mop nghe ngai giang kinh. Ngai song ve i nha
Dao Tan (i Nam Bac Trieu ben Trung Quoc,
khoang t nam 320 en 588 sau Tay Lch). T o
Cu Ma La Thap tr thanh mot hoc gia xuat
chung en mc thu hut c nhieu tn o Phat
giao t Khotan, Kashgar, Yarkand va cac ni
khac mien ong Turkestan. Trong lan en tham

Kashgar vao nam 355, Cu Ma La Thap a c
Suryasoma gii thieu giao ly ai Tha va a
chuyen tam nghien cu cac luan thuyet cua Trung
Luan tong (Madhyamika treatise) va gii luat cua
Nhat Thiet Hu Bo (Sarvastivada Vinaya). Sau
o ngai hp tac vi Vimalaksa, mot tu s en t
Trung A, trong cong viec dch thuat ma Cu Ma
La Thap rat noi tieng ve sau nay. Thay day ngai
Kashmir la Bandhudatta, ngi sau nay a i
theo Phat giao ai Tha qua s thuyet giang cua
ngi hoc tro mot thu cua ong. Khong lau sau
khi ngai t Kashmir tr ve th Trung Hoa xam
chiem nc T Quy, Cu Ma La Thap b bat lam
tu binh. Tai ay, cac hoc gia khap ni trong nc
en tham ngai va nhieu ngi a tr thanh e t whose face is like that of a youth, sitting on a
cua ngai. Vao nam 401 ngai en Trng An e
nhan chc dch kinh vi s giup cua hang ngan
tang s khac. Nam 402 ngai nham chc Quoc S.
Bien nien s Trung Hoa chep rang vao nam 405,
hoang e nha Tan a to s ton knh ac biet oi Kumaralabdha (skt): Cu Ma La aNames
vi Cu Ma La Thap. Trong suot 13 nam Trung
Quoc, ngai a to chc tai Trng An mot bo phan
dch thuat qui tu tren 800 tu s va hoc gia. Theo
li ke lai th nha vua von la mot tn o Phat giao
nhiet tnh, a ch than gi cac van ban goc trong
khi cong viec dch thuat tien hanh. Trong thi
gian nay, hang tram quyen kinh quan trong a
c dch ra di s giam sat cua ngai, trong o song thi vua A Duc (theo Duy Thc Thuat Ky,
gom co: Kinh A Di a, Kinh Phap Hoa,
Vimilakirtinirdhesha-sutra, Kinh Bat Nha Ba La
Mat, Kinh Kim Cang, Cc Lac Trang Nghiem Bat
T Kinh (Sukhavatyamrta-vyuha), ai Tr o
Luan (Mahaprajnaparamita sastra), Bach Luan
(Sata-sastra), va rat nhieu kinh ien ai tha
khac. Ngai th tch tai Trng An vao khoang nam
412 sau Tay Lch. Sau le tra ty, cai li van
khong chay. Ngai la ngi chang nhng co cong
rat ln trong viec gii thieu Phat giao vao Trung
Quoc, ma ngai con la mot v Tam Tang Phap
S quan trong vao bac nhat trong lch s Phat
giao. Phap S cung nhng v phu ta a phien dch
tong cong 390 quyen kinh. Vai ngay trc khi
ngai vien tch, ngai cho mi ch Tang Ni en bao
ho rang: Nhng kinh ma ta dch, xin hay truyen
ba cho i sau dung lam phap bao lu thong cung
khap. Vi cac bon kinh ay, neu nh ta phien dch
khong co sai lam th khien cho sau khi thieu hoa
than the roi, cai li cua ta van khong chay. Noi
2503
xong ngai t gia roi th tch tai Tieu Dieu Uyen
trong kinh o Trng An vao ngay 28 nam Hoang
Thi th 18 i nha Dao Tan, nham nam Hi Ninh
th 5 cua nha ong Tan. Sau khi tan la, thi the
ngai chay het, duy ch cai li la khong chay.
Trng hp nh vay chung ta co the tin rang cac
kinh ma ngai Tam Tang Phap S phien dch la
hoan toan ung, ch khong co g sai lac. Ngi ta
cung cho rang Ngai chnh la ngi sang lap ra
Tam Luan Tong, mot tong phai bat nguon t
truyen thong Trung ao ben An o.
Kumarakadeva (skt): Cau Ma La ThienCu
Ma La ThienCu Ma La Gia ThienA
youthful deva, an Indra of the first dhyana heaven
peacock, holding a cock, a bell, and a flagV e
Thch hay Pham Thien s thien, mat trong nh
tre con, ngoi tren lng cong, mot tay cam kch,
mot tay cam chuong va c.
of two noted monks, one during the period of
Asoka, of the Sautrantika sect; the other
Kumaralabdha, or Kumarata, the nineteenth
patriarchCon goi la Cau Ma La La a, Cu Ma
La a, Cu Ma La a, Cu Ma La at, Han dch
la ong Hao, ong Thu, ong Thu, ong T
Ten cua hai v s noi tieng, mot la Cu Ma La a
sau khi c Phat nhap diet khoang 100 nam,
nc at Xoa Kieu La, pha bac Thien Truc, co
ngai Cu Ma La a, dch la ong Thu a lam ra
Cu Bach Luan. Roi 400 nam sau mi ra i
mot v khac cung ten Cu Ma La a lam to i
th 19 An o), hai cung la Cu Ma La a la v
to th 19 An oSee Twenty eight Indian
Patriarchs.
Kumararaja (skt):
1) Crown prince: Thai t.
2) An epithet of Buddha: Danh hieu cua c
Phat.
3) An epithet of Manjusri: Danh hieu cua Van
Thu S Li.
Kumarata (skt): Cu Ma La aThe
nineteenth patriarch of Indian Chan SectV to
th 19 cua dong Thien An o. **See Twenty
eight Indian Patriarchs.

Kumarayana (skt): Cu Ma La Gia Viem
Father of KumarajivaCha cua Ngai Cu Ma La
ThapSee Kumarajiva.
Kumbhanda (skt): Demons of monstrous form
Cat Ban TraCu Ban TraKiet Ban Tra ve pha bac cua Badakhshan.
Yem M QuyKumbhandas, a demon shaped
like a gourd, or pot, it devours the vitality of men
(sucks the life energy from living creatures,
including humans). This is one of the eight groups
of demon-followers of the four maharajas. This is
a type of evil god that sucks and deprives the life
energy from living creatures, including humans (it
devours the vitality of men). This type of demon
is part of the retinue of Virudhaka, the Four-
Quarter King who rules the south. This demon has
the body of a man and the head of a horse, with
huge testicles, shaped like a gourd, or pot;
however, he is able to run as swiftly as the wind.
He usually appears in the outermost square of the
Garbhadhatu mandala, one of the two major
mandalas of Esoteric BuddhismCu Ban Tra,
mot loai quy co hnh nh trai bau hay cai bnh,
loai quy an het tinh kh cua con ngi. ay la
mot trong tam bo quy chung. Con goi la Cat Ban
o, Cau Bien o, Cung Ban o, Cung Ban o,
Cu Man Noa, hay Cu Ban o. Quy Cau ban o 3) According to Eitel in The Dictionary of
hay yem m quy, la mot loai quy chuyen hut het
sinh kh cua chung sanh, ke ca con ngi. ay la
loai quy do Tang Trng Thien nam phng cai
quan, loai quy nay co than ngi au nga, vi ien cua Giao S Soothill, Kunala con co
oi ngoc hanh to bang qua bau hay bnh nc, con
goi la quy bau hay quy b ao; tuy nhien, no co
kha nang chay nhanh nh gio. Quy Cu Ban Tra
thng xuat hien khu ngoai bien cua Man a La
Thai Tang Gii, mot trong hai loai man a la
chnh yeu cua Mat Giao. **See Eight groups of
demon followers.
Kumbhira (skt)Kim Ty LaKim Ba La-Cam
Ty LaCung Ty La ai Tng.
1) Alligator: Ca SauA crocodile.
2) A Yaksa-king, who was converted and
became a guardian of Buddhism: Vua Da
Xoa, quy-y va tr thanh v ho phap.
** See Twelve spirits connected with the Master
of Healing.
Kumidha (skt): Cau Me aAccording to Eitel
in The Dictionary of Chinese-English Buddhist
Terms composed by Professor Soothill, this used
2504
to be an ancient kingdom on the Beloortagh to the
north of BadakhshanTheo Eitel trong Trung
Anh Phat Hoc T ien cua Giao S Soothill, ay
tng la mot vng quoc co nam tren Beloortagh,
Kumon (jap): Sunyata schoolKhong mon.
Kumuda (skt): Opening lotus; but kumuda refers
especially to the esculent (eatable) white lotus
Cau vat au (mot loai sen co the an c).
Ku-Muhen-Sho-Jo (jap): The Sphere of Infinite
SpaceKhong vo bien xSee Four formless
jhanas.
Kunala (skt): Cau Na LaCu Na La.
1) Name of a bird which has beautiful eyes, or a
bird with beautiful eyes: Ten mot loai chim
mat ep.
2) According to Professor Soothill in The
Dictionary of Chinese-English Buddhist
Terms, this was the name of
Dharmavivardhana, son of Asoka, whose son
Sampadi became the successor of Asoka:
Theo Giao S Soothill trong Trung Anh Phat
Hoc T ien, ay la con vua A Duc ten
Dharmavivardhana, ma con trai ten Sampadi
a tr thanh ngi ke v vua A Duc.
Chinese-English Buddhist Terms, Kunala is
also translated as an evil man, or an evil eye:
Theo Eitel trong Trung Anh Phat Hoc T
ngha la mot ac nhan hay ac nhan.
Kunda (skt):
1) Nectar jugQuan o lo (tnh bnh).
2) A kind of flower, perhaps jasmine: Quan
NaMot loai hoa, co le la hoa lai.
Kundali-Raja: Quan Tra Li Minh VngSee
Fifteen bodhisattvas who represent the Buddhas
dharmakaya, or spiritual body; wisdom in
graciousness and a pierce or angry form against
evil (II).
Kundgahgrags: Cong Gia Cat Lat TAlso
named Danupa, a famous Tibetan monk of the
thirteenth century, who had influence at the
Mongol court under Kublai KhanTen ch Han
la Pho Hy Danh Van, con goi la am Ba (Vi
Dieu), mot Tang s Tay Tang noi tieng vao the ky

13, la ngi co nhieu anh hng vi trieu nh Bac Viet Nam. Khu vc Con Sn noi tieng vi
Mong Co di trieu Kublai-Khan.
Kundi (skt): Kundika (skt)Quan TrQuan
Tr CaVan Tr.
1) The vase in Kuan-Yins hand: Chiec bnh
trong tay cua c Quan AmAn asecetic
water bottle.
2) One of the eighteen utensils of Bhikkhus:
Mot trong 18 vat dung cua Ty Kheo.
Kundika (skt): Bao Bnh.
1) A pecious vase, vessels used in worship: Bnh
quy (mot th o dung cua c Phat) c A Di a, va cac tng Truc Lam Tam To.
dung trong nghi thc le lac.
2) A baptismal vase used by the esoteric sects
for pouring water on the head: Bnh quan
anh ma Mat giao dung e ri tnh thuy tren Kuonji (jap): Chua Cu Vien (Nhat Ban).
au khi lam le quan anh.
Kundokuho (jap): The Japanese mode of
reading Chinese writingCach ng Nhat oc
ch viet cua Trung Hoa.
Kunduruka (skt): Nhu HngBoswellia
thurifera, both the fragrant plant and its resin
Cay co nha trang nh sa va co mui thm. Co ocSee Nine classes of ghosts (II).
Kung (jap): Sunyata (skt)EmptinessTanh
khong.
Kun-Lun mountain: Con Lon SnThe
Kun-Lun mountain range north of Tibet, the
GandhamadanaNui Con Luan hay Hng Sn,
nam ve pha bac nui Tuyet Sn cua Tay Tang.
Kun-Shan Temple: Con Sn TAnother
name of Thien Tu Phuc Temple, located in Chi
Ngai village, Ch Linh district, Hai Hung province,
North Vietnam. Con Son area is well-known for
the mountains and hills, temples and stupas, pine
forests, and springs and streams, as well as
vestiges related to many famous people in history.
Con Son is also considered one of the greatest
Buddhist centers of Vietnam. Con Son Temple
was built before the Tran dynasty. King Tran Thai
Tong used to visit the temple. It was said that,
after being rebuilt in the Le dynasty, the temple
consideed of eighty-three magnificient halls.
However, it is now only a small temple named
Hun. In the temple stand Amitabha Buddha statue,
and the statues of Three Truc Lam patriarchs
Ten khac cua chua Thien T Phuc, chua toa lac
tai thon Ch Ngai, huyen Ch Linh, tnh Hai Hng,
2505
nui non, chua thap, rng thong, khe suoi, cung
nh nhng di tch gan lien vi nhieu danh nhan
trong lch s. Con Sn con c coi nh la mot
trong nhng trung tam Phat giao ln nhat cua
nc ta. Chua a c xay dng trc i nha
Tran. Vua Tran Thai Tong (1225-1298) a tng
en vieng chua. Ngi ta noi chua c trung tu
vao i nha Le vi 83 phong nguy nga long lay.
Tuy nhien, bay gi ch con la ngoi chua nho ma
thoi, thng goi la chua Hun. Chua co tng Phat
Kunti (skt): Cao-eWho is associated with
Avalokitesvara (Quan Am)See Ten raksasi
mentioned in the Lotus sutra.
Ku-Poison Ghost: If it was greed for hatred that
made the person commit offenses, then, after he
has finished paying for his crimes, then, after he
has finished paying for his crimes, he takes shape
when he encounters wormsTham san han, gay
toi, gap loai trung thanh hnh, lam cac loai Quy
Kuran (skt): Khuat Lang NaAccording to Eitel
in The Dictionary of Chinese-English Buddhist
Terms, this is an ancient kingdom in Tokhara, the
modern Garana, with mines of lapis lazuliTheo
Eitel trong Trung Anh Phat Hoc T ien cua
Giao S Soothill, Khuat Lang Na la ten cua mot
vng quoc co thuoc Tokhara, bay gi la Garana,
ni co nhieu mo ngoc bch.
Kuru (skt): Cau Lu SaThe country where
Buddha is said to have delivered the sutra the
Long DiscoursesX ma ngi noi chnh tai ay
c Phat a thuyet giang Kinh Trng A Ham.
Kurudvipa (skt): Uttarakuru (skt)Cau L
ChauTen goi cua Bac ai Chau hay Bac Cu Lo
ChauThe northern of the four continents of a
worldSee Four continents.
Kuryana (skt): Kuvayana (skt)Cuc Li Nhai
NaAccording to Eitel in The Dictionary of
Chinese-English Buddhist Terms, Kuvayana is an
ancient kingdom south-west of Ferghana, north of
the upper Oxus, the present KurrategeenTheo
Eitel trong Trung Anh Phat Hoc T ien, Cuc Li
Nhai Na la mot vng quoc co nam ve pha tay

nam Ferghana, pha bac thng nguon song Bac
Xoa (Oxus), bay gi la Kurrategeen.
Kusa (skt):
1) Co Thi ThaoC XaGrass of good omen
for divinationMot loai co kiet tng.
2) Cau Xa TongSee Eight of the early
Japanese Buddhist sects.
Kusagrapura (skt): Cat Tng Mao Quoc
Thng MaoAccording to Eitel, this is an
ancient residence of the kings of Magadha,
surrounded by mountains, about 14 miles south of
Behar. It was deserted under King Bimbisara, who
built new Radjagriha, about 6 miles farther to the
westTheo Eitel trong Trung Anh Phat Hoc T
ien cua Giao S Soothill, ay la ni tru ngu cua 2) Bad is defined as to disobey the right: Ac la
cac vua tai x Ma Kiet a (kinh thanh Thng
Mao cua x Ma Kiet a, ni cac vng quoc co (II) The Buddhas teachings on Kusala-
thng ong o), bao boc bi nui non, khoang 14
dam ve pha nam cua Behar. No b bo phe t khi
vua Bnh Sa Vng xay thanh Vng Xa mi,
khoang 6 dam xa hn ve pha tay.
Kusala (p): Su, Sadhu, or Bhadra (skt)ieu
thienGood deedsWholesome.
(I) The meanings of KusalaNgha cua
Thien: Good or wholesome is in contrast
with evil or unwholesomeThien la trai vi
ac. Nhng hanh phap hu lau va vo lau thuan
ch cho i nay va i khac (tren thong vi 2) The virtuous man rejoices in this world, and
Bo Tat va Phat, di thau tri va ngi).
1) Wholesome deeds clean our mindThien
nghiep co cong nang thanh loc bon tam.
2) Wholesome deeds give happiness to oneself
and othersThien nghiep mang lai hanh
phuc cho mnh va tha nhan.
(II) The Buddhas teachings on Kusala in the
Dharmapada SutraNhng li Phat day ve
Thien trong Kinh Phap Cu:
1) As a flower that is colorful and beautiful, but
without scent, even so fruitless is the well-
spoken words of one who does not practice it
(Dharmapada 51): Nh th hoa ti ep ch
pho trng mau sac ma chang co hng thm,
nhng ngi ch biet noi ieu lanh ma khong
lam ieu lanh chang em lai ch li.
2) As the flower that is colorful, beautiful, and
full of scent, even so fruitful is the well-
spoken words of one who practices it
(Dharmapada 52): Nh th hoa ti ep, va
2506
co mau sac, lai co hng thm, nhng ngi
noi ieu lanh va lam c ieu lanh se a
lai ket qua tot.
3) As from a heap of flowers many a garland is
made, even so many good deeds should be
done by one born to the mortal lot
(Dharmapada 53): Nh t ong hoa co the
lam nen nhieu trang hoa, t ni than ngi co
the tao nen nhieu viec thien.
Kusala-akusala (skt): Good and evilThien ac.
(I) The meanings of Kusala-akusalaNgha
cua Thien Ac:
1) Good is defined as to accord with the right:
Thien la thuan ly.
nghch ly.
akusalaNhng li Phat day ve Thien
Ac:
1) The evil-doer grieves in this world and in the
next; he grieves in both. He grieves and
suffers when he perceives the evil of his own
deeds (Dharmapada 15): cho nay an nan,
tiep cho khac cung an nan, ke lam ieu ac
nghiep, ca hai ni eu an nan; v thay ac
nghiep mnh gay ra, ke kia sanh ra an nan va
chet mon.
in the next. He is happy in both worlds. He
rejoices and delights when he perceives the
purity of his own deeds (Dharmapada 16):
cho nay vui, tiep cho khac cung vui; ke lam
ieu thien nghiep, ca hai ni eu an vui; v
thay thien nghiep mnh gay ra, ngi kia sanh
ra an lac va cc lac.
3) The evil man suffers in this world and in the
next. He suffers everywhere. He suffers
whenever he thinks of the evil deeds he has
done. Furthermore he suffers even more
when he has gone to a woeful path
(Dharmapada 17): cho nay than buon, tiep
cho khac cung than buon, ke gay ieu ac
nghiep, ca hai ni eu than buon: ngh rang
toi a tao ac v vay nen no than buon. Hn
na con than buon v phai oa vao coi kho.
4) The virtuous man is happy here in this world,
and he is happy there in the next. He is happy
everywhere. He is happy when he thinks of

the good deeds he has done. Furthermore, he
is even happier when he has gone to a
blissful path (Dharmapada 18): cho nay
hoan hy, tiep cho khac cung hoan hy, ke tu
hanh phc nghiep, ca hai ni eu hoan hy:
ngh rang toi a tao phc v vay nen no wise man, gathers his merit little by little
hoan hy. Hn na con hoan hy v c sanh
vao coi lanh.
5) Lets hasten up to do good. Lets restrain our
minds from evil thoughts, for the minds of
those who are slow in doing good actions
delight in evil (Dharmapada 116): Hay gap
rut lam lanh, che ch tam toi ac. He bieng
nhac viec lanh gi phut nao th tam a
chuyen ac gi phut nay.
6) If a person commits evil, let him not do it
again and again; he should not rejoice
therein, sorrow is the outcome of evil
(Dharmapada 117): Neu a l lam ac ch nen
thng lam hoai, ch vui lam viec ac; he
cha ac nht nh tho kho. 13)
7) If a person does a meritorious deed, he should
do it habitually, he should find pleasures
therein, happiness is the outcome of merit
(Dharmapada 118): Neu a lam viec lanh
hay nen thng lam mai, nen vui lam viec
lanh; he cha lanh nht nh tho lac.
8) Even an evil-doer sees good as long as evil
deed has not yet ripened; but when his evil
deed has ripened, then he sees the evil results
(Dharmapada 119): Khi nghiep ac cha thanh
thuc, ke ac cho la vui, en khi nghiep ac
thanh thuc ke ac mi hay la ac.
9) Even a good person sees evil as long as his
good deed has not yet ripened; but when his
good deed has ripened, then he sees the good
results (Dharmapada 120): Khi nghiep lanh
cha thanh thuc, ngi lanh cho la kho, en
khi nghiep lanh thanh thuc, ngi lanh mi
biet la lanh.
10) Do not disregard (underestimate) small evil,
saying, it will not matter to me. By the
falling of drop by drop, a water-jar is filled;
likewise, the fool becomes full of evil, even if
he gathers it little by little (Dharmapada 121):
Ch khinh ieu ac nho, cho rang chang a
lai qua bao cho ta. Phai biet giot nc nheu
2507
lau ngay cung lam ay bnh. Ke ngu phu s
d ay toi ac bi cha don tng khi t ma nen.
11) Do not disregard small good, saying, it will
not matter to me. Even by the falling of drop
by drop, a water-jar is filled; likewise, the
(Dharmapada 122): Ch nen khinh ieu lanh
nho, cho rang chang a lai qua bao cho ta.
Phai biet giot nc nheu lau ngay cung lam
ay bnh. Ke tr s d toan thien bi cha don
tng khi t ma nen.
12) A merchant with great wealth but lacks of
companions, avoids a dangerous route, just as
one desiring to live avoids poison, one should
shun evil things in the same manner
(Dharmapada 123): Ngi i buon mang
nhieu cua bau ma thieu ban ong hanh, tranh
xa con ng nguy hiem lam sao, nh ke
tham song tranh xa thuoc oc the nao, th cac
ngi cung phai tranh xa ieu ac the ay.
With a hand without wound, one can touch
poison; the poison does not afftect one who
has no wound; nor is there ill for him who
does no wrong (Dharmapada 124): Vi ban
tay khong thng tch, co the nam thuoc oc
ma khong b nhiem oc, vi ngi khong lam
ac th khong bao gi b ac.
14) Whoever harms a harmless person who is
pure and guiltless, the evil falls back upon
that fool, like dust thrown against the wind
(Dharmapada 125): em ac y xam pham en
ngi khong ta vay, thanh tnh va vo nhiem,
toi ac se tr lai ke lam ac nh ngc gio tung
bui.
15) Some are born in a womb; evil-doers are
reborn in hells; the righteous people go to
blissful states; the undefiled ones pass away
into Nirvana (Dharmapada 126): Mot so sinh
ra t bao thai, ke ac th oa vao a nguc,
ngi chnh trc th sinh len ch thien, nhng
coi Niet ban ch danh rieng cho nhng ai a
diet sach nghiep sanh t.
16) Neither in the sky, nor in mid-ocean, nor in
mountain cave, nowhere on earth where one
can escape from the consequences of his evil
deeds (Dharmapada 127): Chang phai bay len
khong trung, chang phai lan xuong ay be,
chang phai chui vao hang sau nui tham, du

tm khap the gian nay, chang co ni nao tron
khoi ac nghiep a gay.
17) A fool does not realize when he commits
wrong deeds; by his own deeds the stupid
man is tormented, like one is lighting fires
wherein he must be burnt one day
(Dharmapada 136): Ke ngu phu tao cac ac
nghiep van khong t biet co qua bao g
chang ? Ngi ngu t tao ra nghiep e chu
kho, chang khac nao t lay la ot mnh.
18) Bad deeds are easy to do, but they are
harmful, not beneficial to oneself. On the
contrary, it is very difficult to do that which is
beneficial and good for oneself (Dharmapada
163): Viec hung ac th de lam nhng chang
li g cho ta, trai lai viec t thien co li cho ta
th lai rat kho lam.
19) The foolish man who slanders the teachings
of the Arhats, of the righteous and the Noble
Ones. He follows false doctrine, ripens like
the kashta reed, only for its own destruction
(Dharmapada 164): Nhng ngi ac tue ngu
si, v tam ta kien ma vu miet giao phap A-la-
han, vu miet ngi lanh Chanh ao va giao
phap c Nh Lai e t mang lay bai hoai,
nh giong co cach-tha he sinh hoa qua xong
lien tieu diet.
20) By oneself the evil is done, by oneself one is
defiled or purified. Purity or impurity depend
on oneself. No one can purify another
(Dharmapada 165): Lam d bi ta ma nhiem
o cung bi ta, lam lanh bi ta ma thanh tnh
cung bi ta. Tnh hay bat tnh eu bi ta, ch
khong ai co the lam cho ai thanh tnh c.
Kusala-dharma (skt): Kusala-dhamma (p)
Good dharmaMeritorious actionBach phap
Thien phap (cac viec lanh khong em lai kho
au ma ngc lai, mang lai an lac va hanh phuc).
Kusala-dharma-tathata (skt): Thien Phap
Chan NhSee Nine kinds of non-action.
Kusala karma (skt): Thien nghiepWholesome
karmaGood karmaSkillful action which will
produce pleasant results.
(A) Kusala kamma which may ripen in the realms
of form: Thien Nghiep Tao Qua c Hng
Trong Sac GiiSee Fifteen kinds of fine-
material-sphere wholesome consciousness
(A).
2508
(B) Kusala kamma which may ripen in the
formless realms: Thien Nghiep Tao Qua
c Hng Trong Vo Sac Gii See Four
immaterial heavens (II).
Kusala-mahabhumika (skt): General functions
of goodai thien a phapSee Seventy-five
dharmas of the Abhidharma Kosa.
Kusala-mula (skt): Thien CanGood roots
Good qualities (of body, speech and mind), good
seed sown by a good life to be reaped laterCai
thien cua ba nghiep than, khau, y co the sinh ra
dieu qua ve sau nay.
Kusalanasrava (skt): Good things free from evil
flowingsThien Vo Lau PhapGood virtues
free from evil flowings by the wise cultivators
when they are deeply drunk in the the bliss of the
samadhi and abiding in the bliss of existence as it
isCac c tnh tot thoat khoi cac lau hoac ma
hanh gia co tr tue hng c khi ho am mnh
sau trong hanh phuc cua Thien nh va an tru
trong s hien hu nh th (ung nh s hien hu).
Kusamapura (skt): Cau To Ma Bo LaThanh
pho ay hoa, nh khu Patna cua thanh
PataliputraThe city of flowers, Pataliputra, i.e.
Patna.
Kusan Sunim (1909-1981): Name of a Korean
Son monk, born in Namwon to a farming family.
At the age of twenty-six he chanted Buddhist
Mantras during a period of illness, and when he
was cured decided to become a monk. He studied
under Hyobong Sunin at Songgwangsa, and at the
age of thirty-one received monastic ordination at
Tongdosa. From 1962 to 1966 he served as an
abbot of Tonghwasa, and in 1967 he founded the
Bul-il International Meditation Center at
Songgwangsa as a place for foreigners to practice
meditation. He was one of the most influential
Son masters of the twentieth century, and had a
significant impact on the Chogye Order. He is
particularly known for emphasizing the centrality
of meditative practice and considering study of
scriptures to be of secondary importance. His
books include The Way of Korean Zen and Nine
Mountains.Ten cua mot Thien s Trieu Tien,
sanh tai Namwon trong mot gia nh nong dan.
Vao tuoi 26 ong tr chu Phat giao trong khi ang
benh hoan, va khi lanh benh ong quyet nh xuat
 2509

gia lam Tang. Ong theo hoc vi s Hyobong Kushinagara (skt): Kushinara (p)
Sunin tai chua Songgwangsa, va vao tuoi 31, ong Kusigramaka (skt)Thi ThanhSee Kusinagara.
tho ai gii tai Tongdosa. T nam 1962 en nam Kusinagara (skt): Kushinara (p)Kusigramaka
1966 ong tru tr chua Tonghwasa, va nam 1967 (skt)Thi ThanhBelonged to an ancient Indian
ong sang lap Trung Tam Thien nh Quoc Te Kingdom, near Kasiah, the place where
Bul-il tai Songgwangsa c xem nh la mot ni Sakyamuni Buddha died, also the birth place of
cho nhieu ngi ngoai quoc en thc tap thien. nine famous scholars. According to Buddhist
Ong la mot trong nhng thien s co anh hng tradition, this is where the historical Buddha
nhat vao the ky 20, va co anh hng ang ke vi sakyamuni entered into Parinirvana, present-day
trng phai Chogye. Ong c ac biet biet Kasia in the state of Uttar Pradesh in India, one of
enqua viec ong nhan manh en s thiet yeu cua the four sacred places in Buddhism history. Today
thien tap va xem viec hoc kinh la hang quan trong it is one of the major pilgrimage sites of
th yeu th hai. Nhng sach cua ong gom bo Buddhism. Kusinagara used to be the capital of
Con ng Cua Thien Tong ai Han va Cu the kingdom of Mallas, located in northern India,
Sn. one of the sixteen major countries in India during
Kusha (skt): Kusha (jap)Cau Xa TongA the Buddhas lifetime. It is now Kasia, about
Japanese Buddhist school whose doctrines are about 120 miles north-east of Baranasi, and 35
based on Vasubandhus Treasury of Higher miles to the east of the city of Gorakhpur in Uttar
Doctrine (Abhidharma-Kosa), which was Pradesh State of northern India. This is the place
translated into Chinese by Paramartha and Hsuan- where the Buddha entered Nirvana in the Sala
Tsang. In China it only existed as a separate Grove (the Buddha passed away without any
school during the Tang dynasty. It was brought to sorrow at 80 years of age in a grove of sala trees
Japan in the seventh and eighth centuries. It is a north of Kusinara, about 543 years before Christ).
realistic school that conceives of phenomena as After his death, his mortal remains were cremated
being composed of subtle elements called and a part of his relics were preserved in a stupa
Dharmas, and much of the schools philosophy or pagoda in Kusingara. As the place of Buddhas
is devoted to categorization of themmot trng death, Kusinagara became one of the most holy
phai Phat giao cua Nhat Ban ma giao ly da vao Buddhist places of pilgrimage. Recently, Indian
bo Vi Dieu Phap cua Ngai The Than, bo A Ty archaeologists found the Nirvana Temple and its
at Ma Cau Xa Luan a c cac ngai ruins at Kusinagara where the Buddha passed
Paramartha va Huyen Trang dch sang Hoa ng. away. According to Prof. P.V. Bapat in The
Tai Trung Hoa Cau Xa tong van con la mot tong Twenty-Five Hundred Years of Buddhism, like
phai biet lap en i nha ng. Tong phai nay the other sacred places connected with the
c truyen sang Nhat Ban vao nhng the ky th eventful life of the Buddha, Kusinara rose to be
7 va th 8. ay la trng phai hien thc, nhn s an important place of pilgrimage and in the course
vat la s phoi hp cua nhng yeu to vi te goi la of time was covered with sacred shrines and
Phap, va hau het triet ly cua trng phai la monasteries. However, for unknown reasons, the
phan loai nhng phap aySee Eight of the place was deserted early in its history, and both
early Japanese Buddhist sects. Fa-Hsien and Hsuan-Tsang note the utter ruin and
Kusharon (jap): Cau Xa LuanAbhidharma- desolation of this once important site. The stupa of
kosa-sastra, composed by Vasubandhu, translated Parinirvana which Asoka is said to have built has
into Chinese by Paramartha and Hsuan-Tsang not yet been brought to light. Among the other
during the Tang dynastyA Ty at Ma Cau Xa sacred edifices that still remain may be mentioned
Luan c ngai The Than bien soan, ngai the Matha-Kunwar-ka-koti which enshrines a
Paramartha va Huyen Trang i nha ng dch large recumbent figure of the Buddha in the state
sang Hoa ng. of nirvana. The image was found in fragments and
Kushashu (jap): Cau Xa TongSee Kosa Sect. has been skilfully restored by Mr. Carlleyle. The
great stupa which stood on the spot where the
 2510

body of the Buddha was cremated and where Giao S P.V. Bapat trong Hai Ngan Nam Tram
relics of the Master were divided into eight equal Nam Phat Giao, giong nh cac thanh a khac co
portions is probably represented by a large mound lien quan en cuoc i ay nhng s kien quan
locally known as Ramabhar. This mound has only trong cua c Phat, Cau Thi Na tng la mot iem
been partially examined and a more systematic hanh hng ong uc, va trc ay ni nay a
exploration is expected to bring to light important moc len nhieu ien th cung cac tu vien. Tuy
material relating to the history of this venerable nhien, khong biet sao ni nay sm tr thanh
spotTen tat cua thanh Cau Thi Na, thuoc Vng hoang phe. Ngay ca cac nha hanh hng Trung
Quoc co An o, gan thanh Kasiah, ni c Phat Quoc la Phap Hien va Huyen Trang eu a ghi
nhap diet, va cung la ni sanh cua chn hoc gia nhan s o nat va co tch hoan toan cua ni mot
noi tieng An o. Theo truyen thong Phat giao, thi quan trong nay. Ngoi thap Paranirvana ma
ay la ni c Phat lch s Thch Ca Mau Ni ngi ta noi la do vua A Duc xay dng van cha
nhap Niet Ban, hien nay la Kasia thuoc bang c tm thay. Trong so cac en ai thieng lieng
Uttar Pradesh cua An o, mot trong bon ni khac con ton tai co the ke en Matha-Kunwar ka
thieng lieng cua lch s Phat giao. Hien nay Cau Koti, ni nay co mot tng Phat nam that ln
Thi Na la mot trong nhng a iem hanh hng trong trang thai nhap niet ban. Bc tng nay a
chnh cua Phat giao. Cau Thi Na a tng la kinh b vun nat khi c tm thay va a c Ngai
o cua vng quoc Mat La nam ve pha bac An Carlleyle phuc hoi mot cach kheo leo. Ngon thap
o, mot trong 16 vng quoc ln tai An o thi ln c dng len tai a iem nhuc than cua c
c Phat. Bay gi la tnh Kasia, khoang 120 dam The Ton c hoa thieu va ni xa li cua Ngai
ve pha ong Bac cua Baranasi, va khoang 35 c chia eu lam tam phan e th, co le c
dam ve pha ong thanh pho Gorakhupur thuoc thay la mot go at ln ma dan a phng goi la
bang Uttar Pradesh vung Bac An. Ni c Phat Ramabhar. Go at nay ch mi c nghien cu
nhap Niet ban trong vn Ta La (c Phat nhap mot phan va can co s khao sat mot cach co he
diet trong an nhien vao tuoi 80 tai rng Ta La thong e a ra anh sang nhng chi tiet quan
pha bac thanh cau Thi Na, vao khoang 543 nam trong lien quan en lch s cua thanh a nay.
trc Thien Chua). Nhuc than cua Phat c hoa Kusinagara stupa: Tai thanh Cau Thi Na, ni
thieu va mot phan xa li cua Ngai a c ton tr Phat nhap Niet Ban. ay la mot trong tam ngoi
th trong mot bao thap tai Cau Thi Na. V la ni thap thieng ln cua Phat giaoKusinagara,
c Phat nhap diet nen Cau Thi Na a tr thanh where the Buddha entered nirvana. . This is one
mot trong bon Thanh a thieng lieng nhat cua of the eight Great Spiritual or Sacred Stupas of
Phat giao. Gan ay cac nha khao co An o a BuddhismSee Eight great spiritual or sacred
tm ra phe tch Thap Niet Ban, ni c Phat a stupas and Kusinagara.
nhap diet (c Phat thanh ao luc Ngai 35 tuoi, Kusinara (skt): Cau Thi NaSee Kusinagara.
thuyet phap o sinh trong 45 nam, Ngai i chu du
Kusita (p): Lazy personNgi li bieng.
doc theo b song Hang va cac x lan can trong
Kusita-vatthuni (p): Giai ai SSee Eight
nc An o, cho nao co nhan duyen la Ngai en
occasions of indolence.
hoa o. Nam Ngai 78 tuoi, chuyen du hoa cuoi
cung t thanh Vng Xa en thanh Cau Thi Na, Kusito (p): Be slackGiai aiSee Seven
c Phat cung chung e t vt qua song Hang wrong practices.
vao thanh Ty Xa Ly, ngu tai khu rng Truc, an c Kusuma (skt): Puspa, or Padma (skt)Hoa.
ba thang. Nam sau Phat cung ton gia A Nan en 1) Cau To MaA flower, especially the white
thanh Ba Ba Li, gia ng th c Phat lam China-asterLoai hoa bach cuc cua Trung
trong benh nhng Ngai van co gang i en thanh Quoc.
Cau Thi Na. Di hang cay Ta La, c Phat bao 2) Flower: Hoa, ac biet la hoa sen, mot trong
ngai A Nan sa soan cho ngh, xong Ngai nam sau loai vat e cung ng PhatBlossom
nghieng ve ben phai, mat hng ve phng tay, Flowery, especially the lotus, one of the six
roi an nhien th tch, luc ay Ngai a 80 tuoi). Theo objects for offeringsSee Lotus flowers.

3) Pleasure: Khoan HoaV hoa nhu nhuyen
khien long ngi khoan hoa.
4) To ornate: Hoa NghiemHoa tng trng
cho van hanh pho bay trang nghiemTo
decorateGlorySplendour.
5) Padma (skt): Hoa SenThe lotus flower.
6) Celestial flowers: Hoa Tri.
Kusuma-mala (skt): Hoa ManHoa PhatA
wrath of flowersChaplet of flowers used as
adornments for Indian womenVong hoa trang
sc cua phu n An o.
Kusumapura (skt): Pataliputra (skt)Pusapura
(skt)Hoa ThanhHoa Th ThanhThe city of
flowers. The residence of King Asoka, known as
Pataliputra, the modern Patna. It was the
residence of King Asoka, he there convoked the
third synodNi tr v cua Vua A DucSee
Pataliputra.
Kutadanti (skt): Khuc XWho is associated
with Bhaisajya (Dc S Phat)See Ten raksasi
mentioned in the Lotus sutra.
Ku-Tsang: Co TangFormerly a city in Liang-
Chou, Kan-Su, and an important center for
communication with TibetTen mot quan phu,
nay thuoc Lng Chau, tnh Cam Tuc, la trung
tam lu thong quan trong sang Tay Tang.
Kutsha (skt): Dao Tan Cu Ma La ThapSee
Kumarajiva.
Kuvera (skt): Kubera (skt)Cau Phe La.
1) King of UttarakuruCau phe laVua x
Bac Cu Lo ChauSee Uttarakuru.
2) The god of riches, Vaisravana, regent of the
north; having three legs and eight teeth: Mot
v Thien Vng phng Bac, Ty Sa Mon study of monastic discipline (kyeyulVinaya).
Thien Vng, co ba chan tam rang.
3) See Vaisravana.
Kuya (jap): S Khong Da (903-972), Phat giao
Nhat Ban.
Kuya Shonin (jap): Khong Da Thng Nhan
(Phat giao Nhat Ban).
Kwaido-Soshin (jap): Huitang-TsuhsinHoi
ng To TamSee Tsu-Hsin Hui Tang.
Kwan (jap): An exclamation often used by Yun-
Men-Wen-YenMot tieng than thng c
Thien S Van Mon dungSee Yun-Men-Wen-
Yen.
2511
Kwan-Chu (jap): Taitzu-Huan-ChungS ai
T Khoan Trung (Nhat Ban).
Kwazan (jap): S Quan Sn Hue Huyen (Nhat
Ban).
Kyo (jap): Visaya (skt)ObjectCanh.
Kyogen-Chikan (jap): Hsiang-Yen-Chih-
HsienSee Hsiang-Yen-Zhi-Hsien.
Kyojong (kor): One of the two survived sects in
Korea during the reign of King Sejong (1418-
1450), fourth ruler of the Choson dynasty. Under
this king, the number of Buddhist schools in Korea
was reduced to only two, the other was Sonjong.
The Kyojong school brought together elements of
Hwaom (Hua-Yen), Popsang (Fa-Hsiang), and
Sammon (San-Lun) traditions. The Sonjong or
meditation school combined the Kyeul (Lu-Tsung
or Vinaya), Chontae (Tien-Tai), and Chinese
Son (Chan) traditions. These two remained the
only official schools of Buddhism in Korea until
1935Mot trong hai tong phai song sot Trieu
Tien di thi vua Sejong, v vua th t cua trieu
ai Choson. Di thi vua nay th cac tong phai
Phat giao tai Trieu Tien giam xuong con hai ma
thoi, trng phai kia la Thien tong. Trng phai
Kyojong a phoi hp cac yeu to cua cac tong phai
Hoa Nghiem, Phap Tng va Tam Luan. Thien
tong phoi hp Luat tong, Thien Thai va Thien
tong Trung Hoa. Hai tong phai nay la hai tong
phai duy nhat con ton tai cua Phat giao Trieu
Tien cho en nam 1935.
Kyomik (fifth century): Name of a Korean monk
of the Paekche kingdom who traveled to India,
where he studied Sanskrit and concentrated on the
He returned to Paekche in 526, along with the
Indian monk Devadatta (Paedalta) and several
recensions (s duyet lai) of the Vinaya and
some Abhidharma texts. Together with a team
of monks, he translated the texts into Korean, and
is widely credited with establishing the Vinaya
tradition (Kyeyul chong) in KoreaTen cua mot
v s ngi Trieu Tien thuoc vng quoc
Paekche, ngi a du hanh sang An o, tai ay
ong a theo hoc Phan ng va tap trung vao tu tap
Luat Tong. Ong tr ve Paekche nam 526, vi mot
v Tang ngi An o ten Devadatta va sau nhieu
lan duyet lai ve gii luat va vai van kinh Vi Dieu
 2512

Phap. Ong a cung vi mot nhom Tang s phien Buddha is covered by fan-shaped Deities Heads
dch kinh ien Phan sang ch ai Han, va mot so Mot trong nhng ngoi chua co trong tnh Vnh
ln cho rang chnh ong a dch bo Luat Tang Long. Chua c xay dng lan au tien vao nam
Trieu Tien. 1842 nh mot cai choi tranh. Sau o t lau, chua b
Kyosaku (jap): A Japanese term for a wake-up hoa hoan tan pha. Nam 1884, chua c tai xay
stick, or a flat stick about one meter in length, dng. Hien chua toa lac trong xa Loan My, quan
used in Zen monasteries to help students maintain Tam Bnh, Tnh Vnh Long. Chua c xay dng
alertness during periods of sitting meditation theo loi kien truc tieu bieu cua ngi Khmer,
(Zazen). Although the stick is commonly applied gia la 3 mai xuoi va 1 mai ngang, tren nh co
vigorously to the backs of students who drift off, it mot thap nho. Tren chop thap la mot lang hoa up
is not conceived as punishment, but rather as an vao tng au than Prom bon mat. Bon mat quay
aid to concentration. A monitor who patrols the ve bon hng tng trng cho long nhan t. Xung
meditation room looks for students who lean quanh tng Prom la nhng tng cua n than ho
slightly forward, indicating that their attention is phap Kayno. Tng c Phat ngoi thien c cac
wandering, and he taps (vo nhe) them on the au than hnh re quat che kn.
shoulder, after which they bend forward and are Kyuho-Doken (jap): Cu Phong ao Kien
given three sharp raps (anh le) on the backT Name of a Japanese Zen masterTen cua mot v
ng Nhat Ban dung e ch cay gay anh thc, Thien s Nhat Ban.
hay la mot cay gay thang dai khoang mot thc, Kyushu (jap): Vung Cu Chau (Nhat Ban).
c dung trong cac Thien vien nham giup cac Ky Vien Temple: Ky Vien TName of a
thien sinh duy tr tnh thc trong cac buoi toa famous Theravadan Pagoda located in the third
thien. Mac dau gay thng c anh manh tren district, Saigon City, South Vietnam. It was built
lng cua thien sinh ngu guc va nga qua nga lai, by Most Venerable Ho Tong in 1952. Ky Vien or
nhng khong c coi nh la hnh phat. Mot v Jetavana was the name of a monastery where
giam thien i vong quanh kiem soat phong thien Sakyamuni Buddha often stayed during his
nhn thay cac thien sinh hi nga ti trc, cho lifetime. It is one of the first Theravadan pagodas
thay s chu y cua ho b dong ruoi, ong ta ben vo of Vietnam. The high-ranking monks like Most
nhe mot cai len vai, sau o ma thien sinh ay van Venerables Ho Tong, Thien Luat, Bu Chn, Toi
con nga ra pha trc na th v giam thien se Thang, An Lam, Gii Nghiem all stayed in the
anh ba cai that nhanh len lng. pagoda in their post Chairman of Vietnam
Kyoto (jap): ong o (co o cua Nhat Ban). Theravada Buddhist AssociationTen mot ngoi
Kyozan-Ejaku (jap): Yang-Shan-Hui-Chi (807- chua noi tieng cua Phat Giao Nguyen Thuy Viet
883 or 814-891)See Yang-Shan-Hui-Chi. Nam nam trong quan ba, thanh pho Sai Gon, Nam
Ky Son Temple: Chua Ky SnOne of the Viet Nam. Chua c Hoa Thng Ho Tong xay
most ancient temple in Vinh Long province. The vao nam 1952. Ky Vien la ten mot tnh xa ma
temple was first built in 1842 as a thatched hut. thu c Phat con tai the, ngai hay en ay c
Soon after that, it was destroyed in a fire. In 1884, ngu qua nhng mua an c kiet ha. Ky Vien la mot
it was rebuilt. Now, the temple is located in Loan trong nhng ngoi chua Phat Giao Nguyen Thuy
My village, Tam Binh district, Vinh Long cua Viet Nam au tien. Cac v cao Tang nh Hoa
province. The temple was built in a typical style Thng Ho Tong, Hoa Thng Thien Luat, Hoa
of Khmer architecture with three slopping roofs Thng Bu Chn, Hoa Thng Toi Thang, Hoa
and one horizontal roof. At the top is a small Thng An Lam, Hoa Thng Gii Nghiem eu
tower. On the towers peak is a flower basket thng tru tai ay sau cac nhiem ky Tang Thong.
facing down the head of Prom four-faced Deitys
statue, four faces turning to four directions
standing for benevolent heart. Surrounding are
Kayno statues, representing the protection of
Buddhadharma. The statue of the meditating