2521
sau e kiem soat song ho. Long va ai Long la
N danh hieu cua nhng bac a thoat vong sanh t, v
Na: A!Oh! (exclamation of surprise).
Na A Lai Da Man a La: Nalaya-mandala
(skt)Khong phai la A Lai Da Man a La, hay la
Bo e ao Trang, khong phai la ni co nh
The non-alaya mandala, or the bodhi site or seat,
which is without fixed place, independent of
place, and entirely pure.
Na Bien: Ben kiaThat side.
Na Bien Cu: Cau ben kiaThat sentence.
Na Bien Cu Gia Bien Cu: Ben kia va ben nay
That side and this sideSee Cong An Na Bien Cu
Gia Bien Cu.
Na Ca: Cai kiaThat one.
Na Da: Naya (skt)Chnh yeu: LeadingPhng
thc: MethodChanh Ly, ao ly chan chnh
Right principleTha, con ng tu ao ma hanh
gia noi theo, t mot niem thien cho ti khi thanh
Phat: Conveyance, method, mode, way of
progress (Yana (skt).
Na Da Ty at a: Nayavistara (skt)Mot trong
nhng bo luan Ve aOne of the Veda treatises.
Na Do Tha: Nayuta (skt)Na Du aNa Do
aNa ThuatTen so em, tng ng vi
100.000, 1.000.000 hay 10 trieuA numeral,
100,000, or one million, or ten million.
Na e:
1) Nadi (skt)SongThacRiverTorrent.
2) Punyopaya (skt)See Bo Nh ieu Phat Da.
Na e Ca Diep: Nadikasyapa (skt)Nai a
(e) Ca Diep BaEm trai cua ai Ca Diep, sau
thanh Phat Pho Minh Nh LaiBrother of
Mahakasyapa, to become Samantaprabhasa
Buddha.
Na Gia: Naga (skt)Mot loai ran: A kind of
snakeMot chung toc th ran: A race of serpent-
worshippersRong, loai rong tieu bieu cho loai
bo sat manh nhat; no co the bien hien, ta ng giam,
dai ngan tuy y. No co the bay tren tri, loi di
nc hay i vao trong at. Vao mua xuan no bay
ln tren tri, mua ong lai chui vao at. Hn na,
theo truyen thong ong phng, rong c xem
nh hu ch, v mang lai ma; rong c xem nh
nhng Thien Long Ho Phap; chung an di vc
danh hieu cua Phat. Long va ai Long cung la
lc thoat vong tham duc va troi buoc tran the cua
cac ngai bay vut nh rong bay len triAs dragon
it represents the chief of the scaly reptiles; it can
disappear or manifest, increase or decrease,
lengthen or shrink at will. It can mount in the sky
and in water, and enter the earth. In spring it
mounts in the sky and in winter enters the earth.
Furthermore, according to Oriental traditions,
dragons are regarded as beneficent, bringing the
rains; dragons are also considered as guarding the
heavens; they control rivers and lakes, and
hibernate in the deep. Naga and Mahagana are
titles of a Buddha. Naga and Mahanaga are titles
of those freed from reincarnation, because of his
powers, or because like the dragon he soared
above earthly desires and ties.
Na Gia At Thch Thu Na: Nagarjuna (skt)See
Long Tho
Na Gia Cuc a: Jayagupta (skt)Xa Da Cuc
aTen cua v thay cua ngai Huyen Trang tai
thanh SrughnaName of a teacher of Hsuan-
Tsang in Srughna.
Na Gia nh: Thien nh Na Gia, khien ngi
thanh tho long hay rong trng tho ni cho
sau, e sau nay c gap c Ha Sanh Di Lac
Ton PhatThe naga meditation, which enables
one to become a dragon, hibernate in the deep,
prolonged ones life and meet Maitreya.
Na Gia Te Na: See Na Tien Ty Kheo.
Na Gia Yen Lat Tho Na: See Long Tho Bo Tat.
Na La: Nata (skt)Ngi nhay mua hay dien
vienA dancer or actor.
Na La Dien: Narayana (skt)Na La Da Na
Tieu bieu vi ba mat, mau vang, tay phai cam
banh xe, ci chim Ca Lau LaNarayana is
represented with three faces, of greenish-yellow
colour, right hand with a wheel, riding a garuda
bird.
1) Ten v lc s Thng Thien la to phu cua
chung sanh: Son of Nara or the original man,
patronymic of the personified Purusha or first
living being, author of the Purusha Hymn.
a) Nara (skt): NgiMan.
b) Yana (skt): Sinh ban hay goc cua s song
The original life.

2) Ten khac cua Pham Thien Vng, Ty Nu
Thien: He is also identified with Brahma,
Visnu, or Krsna, interpreted by the originator
of human life.
a) Kien Co: Firm and stable.
b) Lc S hay Thien Gii Lc S: Hero of divine
power.
c) Kim Cang: Vajra (skt)Manh meManly
and strong.
Na La Dien Than Bo Tat: Narayana-bodhisattva
(skt)See Na La Dien.
Na La Dien Thien: Narayana-deva (skt)Tri
Na La Dien.
Na La Dien Thien Bo Tat: Narayana Bodhisattva
(skt)Name of a Bodhisattva who has strong
divine power.
Na La Dien Thien Hau: Narayana-deva-sakti
(skt)Phu nhn cua Na La Dien Thien hay nang
lc cua n gii c ch bay trong nhom Thai
Tang Phap GiiSakti or female energy is shown
in the Garbhadhatu group.
Na La a: Naradhara (skt)Nhan Tr HoaMot
loai hoa thmA flower carried about for its
scent.
Na La Ma Na (Nap): Naramanava (skt)Thieu
nien Ba La MonA young Brahman, a
descendant of Manu.
Na La Na Ly: Nara-nari (skt)S hp nhat cua
hai phai nam nUnion of the male and female
natures.
Na Lac Ba: NaropaMot v thay Mat giao ngi
An o, e t cua Tilopa, va la thay cua Mar Pa
Chos Kyi. Theo truyen thuyet ve cuoc i cua
ong, thi o ong la mot hoc gia noi tieng Tu
Vien ai Hoc Na Lan a, nhng ong phai ri bo
v tr sau khi mot ngi an ba cc ky xau en van
ao ong ve tinh yeu cua phap ma ong khong the
giai thch c, va ngi ta cho rang s xau x cua
ngi an ba chnh la phan anh cua s kieu ngao
va nhng cam giac tieu cc ni chnh ong. Sau o
ngi an ba bao ong tm gap thay Tilopa e hoc
ao, Tilopa ong y day ong sau mot loat th thach
au n nh ep dng vat gia hai hon a... Sau
khi a nam vng c giao phap cua Tilopa, ong
ben truyen lai cho Mar Pa, ngi nay mang giao
phap ay qua Tay Tang va lap nen tong phai To
TruyenNadapada 1016-1100, an
Buddhist tantric master, student of Tilopa and
2522
teacher of Mar Pa Chos Kyi Blo Gros. According
to legends about his life, he was a renowned
scholar at Nalanda Monastic University, but left
his position after an experience in which a
hideously ugly woman appeared before him and
demanded that he explain the essence of the
Dharma. He was unable to do so, and was
informed that her ugliness was a reflection of his
own pride and other negative emotions. After that,
she instructed him to seek out Tilopa, who only
agreed to teach him after subjecting him to a
series of painful and bizarre tests, such as crushing
his penis between two rocks. After mastering the
practices taught to him by Tilopa, he passed them
on to Mar Pa, who in turn brought them to Tibet,
where this lineage developed into the Kagyupa
Order.
Na Lac Ba Vien: Vien ai Hoc Na Lac Ba
Naropa InstituteTrng ai hoc Phat giao c
cong nhan au tien My, c ngai Chogyam
Trungpa, mot v lat ma tai sanh thuoc dong
Kagyupa cua Phat giao Tay Tang sang lap vao
nam 1974. Muc ch chnh cua vien ai hoc la tu
tap quan tng theo Phat giao phoi hp vi nhng
nganh hoc cua Tay phng; ngai Chogyam
Trungpa cho rang ngai a rap theo kieu mau cua
vien ai hoc Tu Vien NalandaThe first
accredited Buddhist university in the U.S.A.,
founded in 1974 by Chogyam Trungpa (1940-
1987), a reincarnate lama of the Kagyupa order of
Tibetan Buddhism. The main goal of the Institute
is to combine Buddhist contemplative practices
and Western academic subjects; Trungpa claimed
that he was trying to follow the model of Nalanda
Monastic University.
Na Lac Ca: Naraka (skt)1) a nguc: Hell; 2)
Ngi lam ac b hanh ha: The sufferer; 3) Nhng
coi thap: The lower regions.
Na Lac Ca a Nguc: See Na Lac Ca (3).
Na Lan a: Cac c s tu vien lng danh tai Na
Lan a trong thanh Vng Xa co tam quan trong
rat ln trong lch s Phat giao thi gian sau nay.
Lch s cua cac kien truc tai ay co the bat au t
i vua A Duc (Asoka). Theo Eitel trong Trung
Anh Phat Hoc T ien, Na Lan a la ngoi chua
noi tieng, ni ma ngai Huyen Trang tng tong hoc,
Indian trng khoang 7 dam ve pha bac thanh Vng Xa
cua x Ma Kiet a,mien bac An o, c vua
 2523

Thc Ca La A Dat a (Sakraditya) xay dng sau Na Nhan: 1) Ngi kia: That person; 2) Trong
khi Phat nhap diet. Bay gi la Baragong. Na Lan thien, t nay ch bac ai ngo (trc ngo ve ban tanh
a c xem nh la mot trung tam nghien cu that cua van phap): In Zen, the term indicates a
Phat giao, ac biet la ve triet ly Trung Quan. Na person who attains an absolutely complete
Lan a cc thnh vao khoang t the ky th 5 en enlightenment.
the ky th 12. Sau o Na Lan a c cac vua Na Nhat Bao: Na Nhat CuNa Nhat KhucBau
cuoi trieu Cuc a m mang rong lnThe vatA precious thing.
famous monastic establishments at Nalanda, near Na Nhat Quyet: ieu then chot, cho quan trong
Rajgir, were of extreme importance in the history An important matterA key matter.
of latter day Buddhism. The history of the Na Nhat Thu: Thu oan, mu lcExpedient
monastic establishments can be traced back to the meansTrickPlan and strategy.
days of Asoka. According to Eitel in The Na S: Viec ay, ch cho s trc ngo ve ban tanh
Dictionary of Chinese-English Buddhist Terms, that cua van phap (ngo ao thanh Phat)That
Nalanda is a famous monastery which was located task, the term indicates an absolutely complete
7 miles north of Rajarha in Maghada, northern enlightenment.
India, built by the King Sakraditya after the Na Ta Ty at a Luan: Nayavistara (skt)Na
Buddhas nirvana. Now Baragong. As a center of Da Ty at aOne of the Veda treatisesMot
Buddhist study, particularly of Madhyamika trong nhng bo luan Ve a.
philosophy. It prospered from the fifth through the Na Tien Ty Kheo: Bhiksu NagasenaTy Kheo
twelfth centuries. Thereafter, the monastery was Na TienMot v Tang noi tieng ngi An vao the
enlarged by the kings of the late Gupta period. ky th hai trc Tay Lch. Theo Na Tien Ty Kheo
Na Lan a T: See Na Lan a. Kinh (hay Di Lan a Van Kinh), Na Tien sanh ra
Na Lat Gia: Naraca (skt)1) Mui ten: An arrow; trong mot gia nh Ba La Mon, tai Kajangala, mot
2) Vat nhon: A pointed implement. thanh pho nhieu ngi biet en ben canh day Hy
Na Lien Da Xa: See Na Lien e Le Da Xa. Ma Lap Sn. Cha ong la mot ngi Ba La Mon
Na Lien e Le Da Xa: Narendrayasas (skt)1) ten Sonutttara. Khi Na Tien a hoc hanh thong
Ton xng: Venerable; 2) Ten v Ty Kheo Na Lien thao ba kinh Ve a, lich s cung nh cac mon
Da Xa, ngi nc O Tranh, mien Tay Bac An, khac th ong nghien cu Phat giao va xuat gia theo
vao the ky th sau, tng dch khoang 80 quyen ao Phat. Thoat tien ong hoc vi trng lao
Kinh Luan: A monk of Udyana, northwest India, Rohana, ke tiep vi trng lao Assagutta
sixth century, translated the Candra-garbha, Vattaniya. Sau o ong c gi en thanh Hoa
Surya-garbha, and other sutras. Th, nay la Patna e nghien cu ve giao ly cua
Na Li Ke La: 1) Trai da hay cay da: Narikela ao Phat. Sau o ong gap vua Milinda tai tu vien
or Narikera (skt)The coco-nut; 2) ao Na Li Sankheyya Sagala. Ong la mot luan s rat noi
Ke La, theo Eitel trong Trung Anh Phat Hoc T tieng. Chnh ong a bien luan vi vua Hy Lap la
ien, ay la mot hon ao nam cach pha nam Tch Di Lan a va o cho v vua nay tr thanh Phat t.
Lan vai ngan dam, tru x cua nhng ngi lun vi ay la cuoc tranh luan noi tieng va c biet nh
chieu cao khoang ba bo Anh, co mnh ngi mo la mot ien hnh ve nhng cuoc gap g sm nhat
chim, ch an da ma thoi: Narikeladvipa, gia nen van minh Hy Lap va Phat giao. Theo
according to Eitel in The Dictionary of Chinese- Giao S Bapat trong Hai Ngan Nam Tram Nam
English Buddhist Terms, this is described as an Phat Giao th cac tai lieu Pali con lu lai cho thay
island several thousand miles south of Ceylon, cuon Di Lan a Van ao co le c ai trng
inhabited by dwarfs 3 feet high, who have human lao Na Tien bien soan, c xem la cuon sach
bodies with beaks like birds, and live upon coco- ang tin cayNagasena, a famous Indian monk of
nuts. the second century B.C. According to the
Na Luat: See Aniruddha. Milindapanha Sutra (The Questions of King
Na Ma: Naman (skt)TenA name. Milinda), he was born to a Brahman family, in a
Na Mo: Namah (skt)Quy-y. city called Kajangala, a well-known town near the
 2524

Himalayas, on the eastern border of the Middle Na Van: Bay vut len tri caoTo fly high and
country, and his father was a Brahmin called farTo fly up into the sky.
Sonuttara. When Nagasena was well-versed in the Nai: 1) e xuong: To press down; 2) Nhan nai: To
study of the three Vedas, history and other endure, to bear; 3) Qua na: Berries or musk; 4)
subjects, he studied the Buddha's doctrine and Qua xoai: Amra (skt)A mango.
entered the Buddhist Order. First, he studied the Nai a Ca Diep Ba: Nadi-Kasyapa (skt)Con
Buddhas doctrine with the Elder Rohana. Later goi la Na e, em ruot cua ngai Ma Ha Ca Diep,
he studied under the Elder Assagutta of Vattaniya. sau nay se thanh Phat hieu la Pho Minh Nh
Afterwards he was sent to Pataliputra, now Patna LaiA brother of Maha-Kasyapa, to be reborn as
where he made a special study of the Buddhas Buddha Samanta-Prabhasa.
doctrine. Then he stayed at Sankheyya monastery, Nai Ha: Hell riverCon song trong a nguc ma
where he met king Milinda. He debated on moi chung sanh (linh hon) phai vt qua khong the
various subjects with the Greek King Menander, tranh cThe inevitable river in purgatory to
who ruled in northern India and is said to have be crossed by all souls.
been converted by Nagasena. This debate is Nai Ha Kieu: Chiec cau trong a nguc, moi toi
famous as an example of the earliest encounters nhan eu phai qua va ri xuongThe bridge in
between Greek civilization and Buddhism. one of the hells, from which certain sinners always
According to Prof. Bapat in The Twenty-Five fall.
Hundred Years Of Buddhism, after the Pali Nai Lac Ca: Naraka (skt)Niraya (p)a Nguc
scriptures, the Questions of King Milinda Na Lac Ca.
(Milinda-panha) supposed to have been compiled Nai Li: Niraya (skt)a ngucHell.
by Mahathera Nagasena, is considered almost as Nai Lng: Nara (jap)Trieu ai Nai Lng
authoritative a textSee Di Lan a Van ao. (Nhat Ban)Trong giai oan nay kinh o Nhat
Na Tien Ty Kheo Kinh: Milinda-panha (skt) Ban c at tai Nai Lng. Di trieu ai nay,
See Di Lan a Van ao. Phat giao luon c cac v vua bao ve The
Na Tra: Nalakubala (p)Nalakuvara (skt)Nata period when Japan's capital was in Nara (710-
(skt)Thai t con trai cua Ty Sa Mon Thien 794). Under this dynasty, Buddhism was always
Vng, mot Quy Vng hung trang, ba mat, tam under the protection of the kings.
tayA powerful demon king, said to be the eldest Nai Lng Thi: Nara periodSee Nai Lng.
son of Vaisravana, and represented with three Nai Lng Trieu: See Nai Lng.
faces, eight arms. Nai Mat a: Narmada (skt)Con song ma bay
Na Tra Thai T: See Na Tra. gi co ten la NerbuddaThe modern Nerbudda
Na Tu Chnh Long (1894-1987): Ten cua mot v river.
hoc gia Phat giao Nhat Ban vao the ky th XX Nai N: Amradarika or Amrapali (skt)Ngi
Name of a Japanese Buddhist scholar in the an ba sanh ra tren cay xoai, ngi a hien Nai
twentieth century. Uyen cho c PhatA woman who is said to
Na Yet La Hat La: Nagarahara or Nagara (skt) have been born on a mango tree, and to have
Theo Eitel trong Trung Anh Phat Hoc T ien, given the Plum-garden to the Buddha.
ay la ten cua mot vng quoc co, nam tren b Nai Oan Hai Nhan: S nhan nhuc trc nhng
nam song Cabool, khoang 30 dam ve pha Tay cua oan han va gay ton hai cho chnh mnhThe
JellalabadAccording to The Dictionary of patience which endures enmity and injury.
Chinese-English Buddhist Terms, this is the name Nai Th Vien: Amra (skt)Am-ma-laAm Mot
of an ancient kingdom on the southern bank of the LaXoaiMango GardenAmmvana Garden
Cabool River, about 30 miles west of Jellalabad. Am La Tho Vien.
Na: 1) Git lay: To take, to lay hold of; 2) Loai Nai Vien: See Nai Th Vien.
quy chuyen lam ngi ghe s: Damara, demons Nam: Daksina (skt)Pha namSouth.
that affright sentient beings.
Nam Bo: See Nam Thiem Bo Chau.

Nam Can: Bo phan sinh duc namThe male
organ.
Nam Chau: Jambudvipa (skt)Nanshu (jap)
See Nam Thiem Bo Chau.
Nam C S: LaymenSee u Ba Tac.
Nam Diem Phu e: Jambudvipa (skt)See Nam
Thiem Bo Chau.
Nam Dng Hue Trung Thien S (675-775):
Nan'yo Echu (jap)Nan-yang Hui-chung
Nanyang HuizhongNam Dng Hue Trung la
ten cua mot nha s co anh hng rat ln vi cac s Nan-tai Ch'in said, "It is fortunate that you do not
nha ng vao khoang nhng nam 761 en 775
sau Tay Lch. Nam Dng la mon o cua Luc To
Hue NangNan-Yang, a noted monk who had
influence with the Tang emperors from 761 to
775 A.D. Nan-Yang Hui-Chung, an early Chinese
Chan master, a disciple and Dharma successor of
Hui-NengSee Hue Trung Nam Dng Thien S.
Nam Dng Tnh Bnh: Nan-Yang's Vase of pure
waterSee Cong An Nam Dng Tnh Bnh.
Nam ai Can Thien S: Zen master Nan-tai
Ch'inMot hom, co mot v Tang en va hoi thien
s Nam ai Can ve y ch Tay lai cua To S, S
tra li: "Long rua mot tac nang bay can." Khi v
Tang lam le, co le e bai ta cai cach day khong
xay dng cua S, S ben hoi: "Ong co hieu
khong?" V Tang ap: "Bam khong." S bao:
"May ma ong khong hieu; neu ma ong hieu th
au cua ong chac chan se b v ra thanh tng
manh nho roi." ay la trng hp trong o cac
thien s noi ra nhng li vo ngha, ma tam a suy
ly hoan toan khong hieu noi. That vay, phan ln
nhng phat bieu cua Thien co ve vo ngha va kho
hieu v nhng cau tra li chang co chut quan he
nao oi vi van e cot yeu lam cho ke s c v the
lai cang boi roi hn. Hanh gia tu Thien, chung ta
co nen can nhac ieu nay khong? Co phai that kho
cho chung ta rut ra y ch t nhan nh o neu
chung ta ch la nhng ngi ch lay danh t van
chng e ly giai? That vay, cai goi la kinh
nghiem Thien phai tieu giai het moi quan he thi
gian va khong gian ma chung ta ang song, ang
lam viec, va ang suy ly trong o. Ch khi nao
chung ta mot lan vt qua c cai loai ly luan
nh the nay, bay gi mot si long rua mot tac
nang bay can mi tr thanh mot kinh nghiem song
ong ngay trong giay phut nay. Dau cho ao
Thien b che dau ay la g i na, ay ha chang
2525
phai la mot trong nhng giai thoai Thien la lung
nhat, nhng phai chang co the la Thien c
truyen at mot cach xao dieu ngay trong tnh chat
tam thng nayOne day, a monk came and
asked Nan-tai Ch'in concerning the patriarchal
visit to which the master's reply was, "A tortoise's
hair an inch long weighs seven pounds." When the
monk made a bow, probably thanking him for the
uninstructive instruction, the master asked, "Do
you understand?" The monk said, "No, master."
understand; if you did your head would surely be
smashed to pieces." This is the case where the
master makes meaningless remarks which are
perfectly incomprehensible to the rational mind.
As a matter of fact, most Zen statements are
apparently meaningless and unapproachable for
they have no relation whatsoever to the main
issue which causes more confusions for the
beginners. Zen practitioners, should we consider
this? Is it hard to make sense out of this remark if
we are mere literary interpreters? As a matter of
fact, the so-called Zen experience must then be
such as to annihilate all space-time relations in
which we find ourselves living and working and
reasoning. It is only when we once pass through
such a kind of reasoning, then a single hair of the
tortoise begins to weigh seven pounds becomes a
living experience of this very moment. Whatever
Zen truth is concealed here, is it not the most
astounding story, but is it possible that Zen is
cunningly conveyed in this triviality itself?
Nam ai Thu An Thien S: Nan-tai Shou-an
See Thu An Nam ai Thien S.
Nam ieu Van Hung (1849-1927): Ten cua mot
v danh Tang kiem hoc gia Phat giao Nhat Ban
vao the ky th XX. Ong tot nghiep ai hoc Oxford
Luan on, Anh Quoc, ve mon Phan van. Sau khi
hu tr ong viet rat nhieu sach ve Tnh o Chan
TongName of a Japanese famous monk and a
Buddhist scholar in the twentieth century. He
graduated from Oxford University with a Sanskrit
major in London, United Kingdom. After his
retirement, he wrote a lot of Buddhist Books on
the True Pure Land Sect (Jodo Shinshu (jap).
Nam o Bac Triet: ng i ve hng Nam ma
vet xe lai quay ngc len hng Bac, y ch lam
viec khong co he thong hay tu hanh sai phng
 2526

cachA Southern road with wheeltracks pointing Nam Mo A Di a Phat: Namah Amitabha or
to the North, i.e., to work unsystematically or to Namo Amitayuse-Buddha (skt)Nam Mo A Di
cultivate with a wrong method. a Phat, la quy menh oi vi c Phat A Di a
Nam on Bac Tiem: Southern Zen, immediate; hay chung sanh mot long quy ngng ni li
Northern Zen, gradualSee Bac Tiem Nam on. nguyen cu o cua c Phat A Di a ma niem
Nam Hai Ma La Da Sn: Malayagiri (skt)Nui hong danh cua Ngai, tc la m ca i vao coi Tnh
Ma La Da pha nam An oThe Malaya oNamah Amitabha, the formula of faith of the
mountains in Malabar answering to the western Pure Land sect, representing the believing heart of
Ghats; a district in the south of India (a mountain all beings and Amitabhas power and will to save;
in Ceylon). repeated in the hour of death it opens the entrance
Nam Hanh: Daksinayana (skt)Mat tri trch ve to the Pure Land.
phng nam, c sau thang la no di chuyen t bac Nam Mo An Dng Quoc Cc Lac Gii Di a
xuong nam mot lanThe course or declination of Hai Hoi Vo Lng Quang Nh Lai: Namo The
the sun to the south; the half- year in which it Paradise Pureland of Amitabha Asociation,
moves from north to south. Measureless Brightness of Tathagata.
Nam Hoai Can (1918-?): Ten cua mot v c s noi Nam Mo Bon S Thch Ca Mau Ni Phat: Namo
tieng cua Phat giao Trung Hoa vao the ky th XX. Sakya Muni BuddhaNamo Fundamental
Ban au ong la e t cua ao gia; sau nghien cu (Original) Teacher Sakyamuni BuddhaHomage
Phat giao va vao chua ai Bnh nui Trung to our Teacher Sakyamuni BuddhaCon xin quy
Phong an tu ba nam. Sau o ong ra day tai cac mang c Phat Thch Ca Mau Ni.
trng ai hoc T Xuyen va Van Nam. Nam 1949, Nam Mo Ch To Bo Tat: Namo Descending line
ong sang ai Loan tiep tuc hoang phapName of of Patriarchs Bodhisattvas.
a Chinese famous lay Buddhist scholar in the Nam Mo Cc Lac quoc A Di a Phat: Namo
twentieth century. First, he was a follower of The Land of Ultimate Bliss Amitabha Buddha.
Taoism, but later he studied Buddhism. He stayed Nam Mo Cc Lac The Gii A Di a Phat:
in seclusion at Ta Ping Temple on Mount Chung Namo Amitabha Buddha of the Land of Ultimate
Feng in Che-jiang for three years. After the period Bliss.
of seclusion he became a professor at Universities Nam Mo Dieu Phap Lien Hoa: Nama!
of Si-Chuan and Yun-nan. In 1949 he came to Wonderful-Law Lotus-Flower!Cau tr niem cua
Taiwan to continue to spread the Buddha-dharma. Tong Phap Hoa ben NhatThe recitation of the
Nam Kha: Empty dream. Nichiren Sect.
Nam Kieu Tat La: Daksinakosala (skt) Nam Mo Dc S Hoi Thng Phat Bo Tat:
Southern KosalaSee Kieu Tat La (2). Namo Medicine Master Assembly of Buddhas and
Nam Kinh: Nan-ching (chi)Ten cua mot co o Bodhisattvas.
cua Trung HoaName of an old citadel in China Nam Mo Dc S Lu Ly Quang Phat: Namo
Nam La: Malava (skt)See Ma Lap Ba. Quelling Disasters Lengthening Life Medicine
Nam Mo: Namo or Namah (skt)Nam MauNa Master.
MoNap MoNa MauNam MangNap Nam Mo ai Bi Quan The Am Bo Tat: Namo
MacNang Mo (chung sanh hng ve Phat, quy- Kuan Shi Yin Great Compassion Bodhisattva
y tn thuan). Namo Great Compassionate Bodhisattva
1) Quy MangHomageTo submit oneself AvalokitesvaraNamo Kuan Shi-Yin Bodhisattva
toTo make obeisance. of great Compassion.
2) Knh Le: To bow toComplete Nam Mo ai Thanh Khan Na La Vng Bo
commitmentAn expression of submission to Tat: Namo Great Holy Kinnara King Bodhisattva.
commandTo pay homage toReverence Nam Mo ai Hanh Pho Hien Bo Tat: Namo
Devotion. Universal Worthy Great Conduct Bodhisattva
3) Cu o: Trust for salvation. (Namo Samantabhadra Bodhisattva of great
conduct).
 2527

Nam Mo ai Nguyen a Tang Vng Bo Tat: SutraPhap niem 'Nam Mo Phap Hoa Kinh' trong
Namo Earth Treasury King Vow Bodhisattva trng phai Tnh o Nhat BanThe practice of
Namo Great Vows Earth Store Bodhisattva (Namo chanting 'Namu Myoho Renge Kyo' in Japanese
Earth Store King Bodhisattva of great vows). Pure Land.
Nam Mo ai The Ch Bo Tat: Namo Great Nam Mo Phat: Namo-buddhaya (skt)Quy menh
Strength BodhisattvaNamo Bodhisattva oi vi Phat, vi Tam Bao, vi Phat A Di a
MahasthamaNamo Bodhisattva who has Namo Buddha; I devoted myself entirely to the
attained great strength. Buddha, or Triratna, or Amitabha.
Nam Mo ai Tr Van Thu S Li Bo Tat: Namo Nam Mo Phat anh Thu Lang Nghiem: Namo
Manjusri Great Wisdom Bodhisattva (Bodhisattva Supreme Shurangama of the Buddhas Summit.
of great wisdom). Nam Mo Quan The Am Bo Tat: Namo Kuan Shi
Nam Mo ng Lai Ha Sanh Di Lac Ton Phat: Yin Bodhisattva.
Namo Maitreya Honored Future Buddha (Namo Nam Mo S: Master of Namah, i.e. Buddhist or
the Honoured Buddha Maitreya, Soon to be born Taoist priests and sorcerers.
in the world). Nam Mo Tam Bao: Namo sambo (jap)Take
Nam Mo Gia Lam Thanh Chung Bo Tat: Namo refuge in the three treasuresSee Nam Mo Phat.
Holy Assembly of Temple-Guarding Bodhisattvas. Nam Mo Tay Phng Cc Lac the gii ai T
Nam Mo Hac Ra a Ra Da Da: Quy Mang Tam ai Bi A Di a Phat: Namo Great Merciful and
BaoHomage to the Triple Gem (Buddha, Compassionate Buddha Amitabha of the Western
Dharma, Sangha). Land of Ultimate Bliss.
Nam Mo Ho Phap Ch Thien Bo Tat: Namo All Nam Mo Thanh Lng a Bo Tat Ma Ha Tat :
Heavenly Dharma-Protecting Bodhisattvas. Homage to the Bodhisattva, Mahasattva of the
Nam Mo Ho Phap Thien Long Bo Tat: Namo Clear Cool Ground.
All Dharma Guardian Deva Bodhisattvas. Nam Mo Thanh Tnh ai Hai Chung Bo Tat:
Nam Mo Ho Phap Vi a Ton Thien Bo Tat: Namo Pure Assembly of Bodhisattvas as Vast as
Namo Vajrapani Bodhisattvas, Dharma Protector the OceansNamo Great Pure Sea-Vast
and Honoured Deva (God). Assembly of Bodhisattvas.
Nam Mo Hng Van Cai Bo Tat Ma Ha Tat: Nam Mo Thap Phng Tam The Nht Thiet
Homage to the Enlightened Being, Cloud Canopy Ch Phat: Namo all Buddhas of the Ten
of Fragrance Bodhisattva, Mahasattva. Directions (Quarters) and three times (Namo all
Nam Mo Kim Cang Tang Bo Tat: Namo Vaira Buddhas everywhere throughout all realms of
Treasury Bodhisattvas. time).
Nam Mo Lang Nghiem Hoi Thng Phat Bo Nam Mo Thch Ca Mau Ni Phat: Namo
Tat: Namo Shurangama Assembly of Buddhas Sakyamuni Buddha.
and Bodhisattvas. Nam Mo Thng Tru Thap Phng Phap:
Nam Mo Lch ai To S Bo Tat: Namo Namo Permanently dwelling Ten Directions
Generations of Patriarchs, Bodhisattvas. DharmasNamo Eternally Abiding (Everlasting)
Nam Mo Lien Tr Hai Hoi Phat Bo Tat: Namo Dharma of the ten directions.
Sea Vast Lotus Pool Assembly of Buddhas and Nam Mo Thng Tru Thap Phng Phat: Namo
BodhisatvasHomage to the Lotus Pool Eternally Dwelling Ten Directions Buddhas
Assembly of Buddhas and Bodhisattvas as vast as Namo Eternally Abiding (Everlasting) Buddhas of
the sea. the ten directions.
Nam Mo Pham Vong Giao Chu Ty Lo Xa Na Nam Mo Thng Tru Thap Phng Tang:
Phat: Namo (Homage) Lord of Brahma Net, Namo Eternally Dwelling (abiding) of the Ten
Vairocana Buddha. Directions of SanghasNamo Eternally Abiding
Nam Mo Phap Hoa Kinh: Daimoku (jap)e (Everlasting) Sangha of the ten directions.
MucSubject of Buddha recitation is the Lotus

Nam Mo Tieu Tai Dien Tho Dc S Phat:
Namo Medicine Master Buddha who dispels
calamities and lengthens life.
Nam Mo Tnh Nhan Bo Tat Ma Ha Tat: Namo
Universal Eye Bodhisattva, Mahasattva.
Nam Mo Tri: Namo HeavenT nay thng
c dan mien que Viet Nam dung e cau
nguyenThis term is usually used to pray by the
Vietnamese countryside people.
Nam Mo Vu Lan Hoi Thng Phat Bo Tat:
Namo Homage To The Ullambana Assembly of
Buddhas and Bodhisattvas
Nam Nang Bac Tu: Nam tong c xem nh tong
on ngo cua Luc To Hue Nang, bac tong c Nam Pho Thieu Minh Thien S: Nan-p'u Shao-
xem nh tong tiem ngo cua ai s Than Tu Hue
Nang cua Nam Tong, Than Tu cua Bac Tong)
The southern of the Sixth Patriarch Hui-Neng
came to be considered the orthodox Intuitional
school or the immediate method, the northern of
the great monk Shen-Hsiu came to be considered
as the gradual medthodSee Bac Tiem Nam
on.
Nam Ngu ai Sn: South Wu Tai ShanNgon
nui cao nhat trong day nui Chung Nam, gan Tay
An trong tnh Thiem TayThe highest peak in the
Chung Nam Mountain range in Hsi An, Shien-Hsi
ProvinceSee Ngu ai Sn.
Nam Nhac: South Yueh Shanten cua mot ngon
nui cao nhat trong tnh Ho Nam, ni Thien s Nam
Nhac Hoai Nhng tru ngu trong mot thi gian dai
tren 30 namName of a mountain peak in Hu-
nan Province, where Zen master Nan-yueh Huai-
jang (677-744) dwelt for over thirty yearsSee
Hoai Nhng Thien S.
Nam Nhac Ha: See Nam Nhac Phap He.
Nam Nhac Hoai Nhng Thien S (677-744):
Nangaku Ejo (jap)Nan-yueh Huai-jang
Nanyue HuairangSee Hoai Nhng Thien S.
Nam Nhac Ma Chuyen: Nan Yueh "Grinding a
piece of tile on a rock"See Cong An Nam Nhac
Ma Chuyen.
Nam Nhac Nh Canh Chu Tng: Nan Yueh
"An image is reflected in a mirror"See Cong An
Nam Nhac Nh Canh Chu Tng.
Nam Nhac Phap He: Phap he cua Thien S Nam
Nhac Hoai NhngLineage of dharma
transmission (the line of transmission of a
2528
particular teaching of the Buddha) of Zen master
Nan-yueh Huai-jang (677-744).
Nam Nhac Thuyet T Nhat Vat: Nan Yueh To
say its a thing misses the mark.See Cong An
Nam Nhac Thuyet T Nhat Vat.
Nam N: 1) Trai va gai: Male and female; 2) Con
cai: Children; 3) T ma cac bac trng thng
dung e goi nhng ngi co a v thap trong t
vien: The term that senior monks use to call
monks of lower positions in a monastery.
Nam Phat: Ratnasambhava (skt)Bao Thang
See Bao Sanh Phat.
Nam Phong: South wind.
mingSee ai ng Quoc S.
Nam Pho a: Ten mot ngoi chua noi tieng trong
quan sau, thanh pho Sai Gon, Nam Viet Nam.
Chua c xay dng vao nam 1953 va a trai qua
bon i tru tr. Chua kien lap ba ngoi ien th cua
Phat Thch Ca, Bo Tat Quan The Am, va Bo tat
a Tang. Nam Pho a la ngoi chua noi tieng cua
ngi Trung Hoa ben tnh Phuc Kien, thuoc dong
Thien Pho a Tay Sn. Chanh ien ton tr th
Tam Bao vi tng Phat bang a, tng go Tay
Thien Tam Thanh, hai ben co tng Gia Lam, Ho
Phap. Mat sau th To Bo e at MaName of a
famous pagoda, located in the sixth district, Saigon
City, South Vietnam. The pagoda was built in
1953 and headed by four successive elders. It was
constructed with three Holy Shrines worshipping
Sakyamuni Buddha, Avalokitesvara Bodhisattva,
and Yama of Hell. Nam Pho a is a famous
Chinese pagoda from Fu-Chian province
belonging to the Buddhist sect of Tsi-Shan Chan
Tzih. In the the Main Hall stand stone statues of
the Three Jewels and the wooden statues of the
Three Noble Ones of the West Heaven are
worshipped. On both sides of the statues stand
those of Buddhist Bonze, Dharma Guardian.
Patriarch Bodhidharma is worshipped in the Back
Hall.
Nam Phu: Jambudvipa (skt)See Nam Thiem Bo
Chau.
Nam Phng: Phng namSouthern quarter.
Nam Phng Bao Sanh Phat: Ratnasambhava in
the south.
Nam Phng Bao Tng Phat: Ratnaketu (skt)
Bao Tinh PhatSee Bao Trang Nh Lai.
 2529

Nam Phng Phai: See Nam Phng Phat Giao. Nam Sn Luat Tong: Nanzan-Ritsushu (jap)
Nam Phng Phat Giao: Nam Phng Phat Giao Ngai ao Tuyen i nha ng la v to cua tong
oi lai vi Bac Phng Phat Giao (t i vua A T Phan Luat, tru tr tai chua trong nui Chung
Duc tr ve sau, Phat giao truyen t vung nam An Nam, nen chua c goi la Nam SnSouthern
o nh Tch Lan, Mien ien, Thai Lan) hill, name of a monastery which gave its name to
Southern Buddhism, in contrast with Northern Tao-Hsuan of the Tang dynasty, founder of the
Buddhism (MahayanaBac phng Phat giao). Vynaya school.
Nam Phng Vo Cau The Gii: Theo Kinh Phap Nam Sn Tam Quan: See Khong Gia Trung.
Hoa th Nam Phng Vo Cau The Gii la the gii Nam Sn T: Dakknagri-vihara (skt)See Nam
ma nang Long N a thanh PhatAccording to Sn.
the Lotus Sutra, the Southern Pure Land is a land Nam Tang: 1) Tang Kinh Pali cua mien Nam An
to which the dragon-maid went on attaining ( cac x Tch Lan, Mien ien, Thai Lan): The
Buddhahood. Southern collection or Edition of Buddhist Canon
Nam Sn: Ngai ao Tuyen i nha ng la v to from Ceylon, Burma, and Thailand; 2) Nam Tang
cua tong T Phan Luat, tru tr tai chua trong nui Kinh cua Trung Quoc, an ban tai Nam Kinh i
Chung Nam, nen chua c goi la Nam Sn nha Minh (1368-1398): The Southern Collection,
Southern hill, name of a monastery which gave its or edition, of the Chinese Buddhist Canon,
name to Tao-Hsuan of the Tang dynasty, published at Nanking under the Ming dynasty
founder of the Vynaya schoolSee ao Tuyen. (1368-1398).
Nam Sn a Co, Bac Sn Vu: anh trong nui Nam Thap Quang Dung: See Quang Dung Thien
Nam, ca mua nui Bac, y noi s cam ng gia S.
thay va troBeating drum in the Southern hill, Nam Thap Quang Dung Thien S (850-938):
and singing in the Northern hill. The term Nanto Koyu (jap)Nan-t'a Kuang-yung (Wade-
indicates an induction (responses to appeal or Giles Chinese)Nanta Guangyong (Pinyin
need) between masters and disciples. Chinese)Hien nay chung ta khong co nhieu tai
Nam Sn ai S: See Nam Sn. lieu chi tiet ve Thien s Nam Thap Quang Dung;
Nam Sn Giao: Southern hill SectNgai ao tuy nhien, co mot vai chi tiet ly thu ve v Thien s
Tuyen i nha ng la v to cua tong T Phan nay trong Truyen ang Luc, quyen XII: Thien s
Luat, tru tr tai chua trong nui Chung Nam, nen Quang Dung Nam Thap sanh nam 850 tai Phong
chua c goi la Nam Sn. Tong phai nay tin Thanh (bay gi van goi la Phong Thanh thuoc tnh
tanh khong cua van hu, nhng lai cho rang van Giang Tay). S rat thong minh va tinh thong T
hu eu co thc the tam thi. V vay giao ly chnh Th Ngu Kinh luc 13 tuoi. Ong la e t cua Thien
cua tong phai la thien quan tren tnh khong cua S Ngng Sn Hue Tch, va la thay cua thien s
van huSouthern hill, name of a monastery Ba Tieu Hue Thanh. Vao nam 19 tuoi s tho cu
which gave its name to Tao-Hsuan of the Tang tuc gii va hoc thien vi ai s Lam Te Ngha
dynasty, founder of the Vynaya school. This Huyen. Sau o Lam Te giao ong tr lai cho
school regarded the nature of things as unreal or Ngng Sn, roi ong tr thanh th gia, e t, va la
immaterial, but held that things were temporally ngi noi phap cho Ngng SnWe do not have
entities. So the main teaching of this school detailed documents on Zen Master Kuang-Yong;
focuses on the meditation on the unreality or however, there is some interesting information on
immateriality of the nature of things. him in The Records of the Transmission of the
Nam Sn Khi Van, Bac Sn Ha Vu: May tu Lamp (Chuan-Teng-Lu), Volume XII: Zen
nui Nam, ma ri ni nui Bac, y noi quy luat t Master Nan-Ta-Kuang-Yong was born in 850 in
nhien cua vu truClouds are gathering in the Feng-Cheng (still called Feng-cheng and located
Southern hill, and it's raining in the Northern hill. in modern Jiang-Xi Province). He was clever,
The term indicates a natural law of the universe mastering the Confucian classics at the age of
See Van Mon Co Phat D Chanh Tru. thirteen. He was a disciple of Yang-Shan-Hui-Chi,
and master of Pa-Chiao-Hui-Ching. At the age of
 2530

nineteen, he underwent ordination and then went Manjushri was subject to conditions, and
to study Zen under the great teacher Linji Yi- therefore had a teacher. The monk said:
hsuan. Linji later directed him back to Yangshan, Who was manjushri teacher? Kuang-Yong
and he went on to become Yangshan's attendant, help up his whisk. The monk said: Is that
student, and eventual Dharma heir. all? Kuang-Yong put down the whisk and
S sang mien Bac yet kien Lam Te, lai tr ve clasped his hands.
hau Ngng Sn. Ngng Sn hoi: Ngi Co v Tang hoi: The nao la dieu dung mot
en lam g? S tha: anh le ra mat Hoa cau? S ap: Nc en thanh ho. V Tang
Thng. Ngng Sn hoi: Thay Hoa hoi: Chn Phat tai cho nao? Noi ra khong
Thng chang? S tha: Da thay. Ngng tng, cung chang tai ni khacA monk
Sn noi: Hoa Thng sao giong in la. S asked: What is a sentence of mystic
tha: Con thay Hoa Thng cung chang function? Kuang-Yong said: The water
giong Phat. Ngng Sn hoi: Neu chang comes and the ditch fills up. The monk
giong Phat th giong cai g? S tha: Neu asked: Where does the real Buddha reside?
con phai so sanh Hoa Thng vi cai g o, Kuang-Yong said: It doesnt appear in
th Hoa Thng nao co khac la? Ngng words, nor anywhere else, either.
Sn ngac nhien noi: Pham Thanh ca hai eu S th tch vao nam 938He passed away in
quen, tnh het, the hien bay, ta lay ay 938.
nghiem xet ngi, hai mi nam khong ng Nam Th Chu: Dayaka (skt & p)Nam Tn th
vc. Con nen gn gi o. Ngng Sn thng The lay supporter of a BhikkhuNgi ho tr ch
ch s bao vi ngi: Ke nay la nhuc than Tang nhng nhu cau can thiet nh an, mac, ,
Phat.When Kuang-Yong return from a trip benh, va trong thi can ai lai ho tr vi nhng chi
to visit Lin-Ji, Yang-Shan said: Why have ph ve i laiOne who undertakes to supply the
you come? Kuang-Yong said: To pay Bhikkhu with his legitimate needs, such as food,
respects to the master. Yang-Shan said: Do new robes and medicine, and in modern times will
you still see me? Kuang-Yong said: Yes. often pay his travelling expenses.
Yang-Shan said: When I observe the master, Nam Thiem Bo Chau: Jambudvipa (skt)Nam
you dont look like a Buddha. Yang-Shan ChauNam BoNam Diem Phu eNam
said: If I dont look like a Buddha, then what PhuNam Thiem Bo Chau, mot trong t ai
do I look like? Kuang-Yong said: If I must chau, toa lac pha nam nui Tu Di, bao gom the
compare you to something, then how do you gii c biet en bi ngi An o thi co s.
differ from a donkey? Yang-Shan cried out Theo Eitel trong Trung Anh Phat Hoc T ien,
excitedly: Hes forgotten both ordinary and Nam Thiem Bo Chau bao gom nhng vung quanh
sacred! The passions are exhausted and the ho Anavatapta va nui Tuyet (tc la coi chung ta
body is revealed. For twenty years Ive tested ang , trung tam chau nay co cay diem phu.
them in this way and no one has gotten it. Chnh coi nay, c Phat a th hien, va coi
Now this disciple has done it! Yang-Shan nay co nhieu nha tu hanh hn het)The Southern
would always point Kuang-Yong and say to Continent, one of the four continents, that situated
people: This disciple is a living Buddha. south of Mount Meru, comprising the world known
Co v Tang hoi: Van Thu la thay bay c to the early Indian. According to Eitel in The
Phat, Van Thu co thay chang? S ap: Gap Dictionary of Chinese-English Buddhist Terms,
duyen lien co. V Tang hoi: The nao la thay Jambudvipa includes the following countries
Van Thu? S dng ng cay phat t ch o. around the Anavatapta lake and the Himalayas:
Tang tha: Cai ay la phai sao? S nem cay 1) BacNorth: Hung Mong Tho Huns-
phat t khoanh tayA monk asked Zen Mongolians-Turks.
master Kuang-Yong: Manjushri was the 2) ongEast: Trung Quoc-ai Han-Nhat
teacher of seven Buddhas. Did Manjushri China-Korea-Japan.
have a teacher or not? Kuang-Yong said:
 2531

3) Nam: Vung at bao gom Bac An vi hai mi belong to the Five Mountains of Kyoto; rather by
bay vng quoc, ong An vi mi vng decree of the shogunate it was placed above the
quoc, Nam An vi mi lam vng quoc, Gosan. It is also known for its landscape garden.
Trung An vi ba mi vng quoc, va Tay An At the present time, The Nanzen-ji is one of the
vi ba mi bon vng quocSouth: The few Japanese monasteries in which monks are still
regions which include Northern India with trained today in the authentic Zen tradition.
twenty-seven kingdoms, Eastern India with Nam Thien T Phai: Nanzenji-ha (jap)Thien
ten kingdoms, Southern India with fifteen phai Nam Thien T, mot trong nhng nhanh thien
kingdoms, Central Indiawith thirty kingdoms, quan trong nhat trong trng phai Lam Te Nhat
and Western Indian with thirty-four kingdoms. Ban. Phai nay do Thien s Vo Quan Pho Mo n khai
Nam Thien: Devas in the South. sang vao the ky th XIII. Hien nay phai nay co
Nam Thien Nhat Tru: Ten cua mot ngoi chua noi khoang 427 ngoi t vien tren khap Nhat Ban
tieng nam trong quan Thu c, thanh pho Sai Nanzenji branch, founded by Zen master Mukan
Gon, Nam Viet NamName of a famous pagoda Fumon (1212-1291) in the thirteenth century. This
located in Thu c district, Saigon City, South is one of the most important branches from Lin-
Vietnam. Chi school in Japan. Up to now, this branch has
Nam Thien Truc: Nam An oSouthern India. about 427 temples throughout Japan.
Nam Thien Truc Nhat Tha Tong: Ten goi khac Nam Tong: See Nam Tong Thien.
cua Thien tong do To Bo e at Ma truyen lai Nam Tong Phat Giao: Phat giao Nguyen Thuy
cho Nh To Hue KhaOne Vehicle in Southern Theravadan Buddhism.
India, another name for the Zen Sect that the First Nam Tong Thien: Nam Tong (cua Ngai Hue
Patriarch, Bodhidharma, transmitted to the Second Nang): Nanshu-zen (jap)Nan-Tsung Ch'an
Patriarch, Hui-K'eSee Thien Tong. Southern schoolSee Thien Nam Tong.
Nam Thien Ch Phan Thien S: Nan-ch'an Ch'i- Nam Trung Tam Giao: Tam giao cua c Thch
fanSee Khe Phan Nam Thien Thien S. Ca Mau Ni a c Dng T thuyet giangThe
Nam Thien Khe Phan Thien S: Zen Master three modes of Sakyamunis teaching as
Nan-ch'an Ch'i-fanSee Khe Phan Nam Thien expounded by the teachers south of Yang-Tze:
Phc Chau Thien S. 1) Tiem Giao: Tiem giao a hanh gia tng bc
Nam Thien T: Nanzen-ji (jap)Nam Thien T vao niet banThe gradual method, leading
thuoc phai Lam Te, Phat giao Nhat Ban, c the disciples step by step to nirvana.
Thien s Vo Quan Pho Mon khai sang vao the ky 2) on Giao: on Giao c Phat Thch Ca
th XII. ay la mot trong nhng tu vien Thien dung e giang day cho hang Bo TatThe
quan trong nhat Kyoto. Luc au, ay la cho cua immediate method, by which he instructed the
hoang e thoai v Kameyama. Nam 1293, ngai sai Bodhisattvas, revealing the whole truth.
sa khu nha ca va bien no thanh mot thien vien. 3) Bat nh Giao: Bat nh giao ng dung cho
Nam Thien T khong thuoc he thong tu vien 'Nam tng ca nhan rieng leThe undetermined
Nui' Kyoto, nhng c mot sac ch cua tng method, by which the teaching is adapted to
quan at no len tren he thong tu vien 'Nam Nui'. each individual or group.
Nam Thien T cung noi tieng ve phong canh cua Nam Truyen Phat Giao S Th: Dipavamsa
no. Hien nay, Nam Thien T la mot trong nhng (p)Bien Nien S Paliao SSee Bien Nien
t vien Nhat Ban hien van con ao tao cac thien S Phat Giao Nam Truyen.
s theo truyen thong chnh thong cua Thien Nam Truyen Phat Giao S Th ai S:
Name of a monastery of the Japanese Rinzai Mahavasa (skt)See Bien Nien S Phat Giao
school, founded by Zen master Mukan Fumon. Nam Truyen.
This is one of the most important Zen monasteries Nam Truyen Phat Giao S Th ao S: See
of Kyoto, originally the country seat of the Bien Nien S Phat Giao Nam Truyen.
abdicated emperor Kameyama. In 1293 he had it Nam Tuyen: See Nam Tuyen Pho Nguyen Thien
changed to a Zen monastery, Nanzen-ji did not S.

Nam Tuyen Bach Co: Nam Tuyen trau trang (Li
No Bach Co)See Cong An Nam Tuyen Bach
Co.
Nam Tuyen Bai Trung Quoc S: Nan Ch'uan
Pays Respects to National Teacher Chung (Nan
Ch'uan's Circle)See Cong An Nam Tuyen Bai
Trung Quoc S.
Nam Tuyen Liem T: Nam Tuyen: Cai Liem
Nan Chuan's sickleSee Cong An Nam Tuyen
Liem T.
Nam Tuyen Ngoan Nguyet: Nan Ch'uan
Enjoying the moonlightSee Cong An Nam
Tuyen Ngoan Nguyet.
Nam Tuyen Nh Mong: Nan Ch'uan's It's like a
Dream, example 40 of the Pi-Yen-LuSee Cong
An Nam Tuyen Nh Mong.
Nam Tuyen Phap Vo Thuyet: Nan Ch'uan's Truth
that's never been spoken, example 28 of the Pi-
Yen-LuSee Cong An Nam Tuyen Phap Vo
Thuyet.
Nam Tuyen Pho Nguyen Thien S (748-834 or
749-835): Nansen Fugan (jap)Nan-chuan-Pu-
yuan (Wade-Giles Chinese)Nanquan Puyuan
(Pinyin Chinese)Ten cua mot v Thien s Trung
Hoa vao the ky th tam va th chn. Ngoai viec
Nam Tuyen c nhac ti trong cac th du 14, 19,
27 va 34 cua Vo Mon Quan, cung nh trong cac
th du 28, 31, 40, 63, 64 va 69 cua Bch Nham Luc,
hien nay chung ta con co nhieu tai lieu chi tiet ve
Thien s Nam Tuyen Pho Nguyen; tuy nhien, co
mot vai chi tiet nho ve v Thien s nay trong
Truyen ang Luc, quyen VIII: Thien s Nam
Tuyen Pho Nguyen sanh nam 749, ong ho Vng,
ngi goc Tan Trnh thuoc Trnh Chau, vung ma
bay gi thuoc tnh Ha Bac. Ong la e t cua Ma
To va la thay cua Trieu Chau. Nam Tuyen la mot
trong nhng thien s ln cua Trung Quoc vao thi
nha ng. Nam Tuyen a nghien cu sau xa triet
hoc Phat giao, ac biet la triet thuyet cua cac phai
Phap Tng, Hoa Nghiem va Tam Luan cua
Trung Quoc. Khi ong en hoc vi Ma To ao
Nhat, ong at c ai giac tham sauZen
Master Nan-Chuan-Pu-Yuan, name of a Chinese
Zen monk in between the eighth and the ninth
centuries. Beside the fact that Nan-Chuan
appears in examples 14, 19, 27, and 34 of the Wu-
Men-Kuan, and in examples 28, 31, 40, 63, 64 and
69 of the Pi-Yen-Lu, we do have detailed
2532
documents on this Zen Master; however, there is
some interesting information on him in The
Records of the Transmission of the Lamp (Chuan-
Teng-Lu), Volume VIII: Zen master Nan-Chuan-
Pu-Yuan was born in 749 A.D., he came from
Xinzheng in Zhengzhou, in modern Henan
Province. He was a disciple of Ma Tsu (Ma To)
and a teacher of Zhao-Chou. Nan-Chuan, one of
the great Chinese Zen masters of the Tang
dynasty. Nan-Chuan already had a period of
intensive study of Buddhist philosophy behind
him, including the teachings of the Fa-Hsiang,
Hua-Yen, and San-Lun doctrines of Chinese
Buddhism. When he came to Ma-Tsu, under
whose guidance he realized profound
enlightenment.
Trong cuoc gap g au tien vi Ma To, ngi
ta noi s a at c Du hy tam muoi (chanh
nh ngao du t tai). Mot hom, s bng chao
cho chung Tang, Ma To hoi: Trong thung
thong la cai g? S tha: Ong gia nen ngam
mieng, noi nang lam g?At his first
meeting with Ma-Tsu, he is said to have
instantly forgot the net of delusions and
delighted in samadhi. One day, Nan-Chuan
was serving rice gruel to the monks from a
bucket, Ma-Tsu asked: Whats in the
bucket? Nan-Chuan said: The old monk
should close his mouth and say this!
Nam 795, sau khi c Ma To truyen phap, s
en nui Nam Tuyen cat am, lay ten ngon nui
nay lam ten mnh, va mai hn ba mi nam
cha tng xuong nui. Nien hieu Thai Hoa
nam 827. Liem s thanh Tuyen Chau la Luc
Cong Tuyen nghe ao phong cua s ben cung
Giam quan, va nhieu thien s khac trong vung
ong en thnh s xuong nui, vi t cach e t
thnh thay. T ay, s m rong ao huyen, so
ngi tham hoc khong khi nao di vai
tramIn 795, after gaining transmission from
Ma-Tsu, Nan-Chuan built a solitary hut on
Mount Nan-Chuan in Chi-Chou, from which
his name is derived, and remained there for
more than thirty years practicing Zen. In 827,
a high-ranking official named Lu-Kung and
some Zen monks persuaded and invited Nan-
Chuan to descend from the mountain and
honoured him by becoming his student. Due
 2533

to this event, Nan-Chuans reputation spread it gets cut in two! The monks were silent.
widely and students numbering in hundreds Nan-Chuan cut the cat in two. Later, Zhao-
came to study under him. Chou returned from outside the temple and
Mot hom, Thien s Nam Tuyen len Phap toa Nan-Chuan told him what had happened.
trong sanh ng, Liem s thanh Tuyen Chau Zhao-Chou then removed his sandals, placed
la Luc Hoan noi: "Chung con thnh Thay v li them on his head and went out. Nan-Chuan
ch cua chung sanh ma thuyet phap." Nam said: If you had been there, the cat would
Tuyen noi: "May ong muon lao Tang noi cai have been saved.
g ay?" Luc Hoan noi: "Xin Hoa Thng co S thng ng day chung: Phat Nhien
the ng dung phng tien thien xao e nhap ang noi: Neu tam tng khi ngh sanh ra
ao chang?" Nam Tuyen noi: "May ong noi cac phap la h gia chang that. V c sao? V
xem thieu cai g?" Luc Hoan noi: "V sao lai tam con khong co, lay g sanh ra cac phap, v
co luc ao t sanh?" Nam Tuyen noi: "Lao nh bong phan biet h khong, nh ngi lay
Tang khong day cai o."One day, Zen tieng e trong rng, cung nh thoi li ma
master Nan-Chuan-Pu-Yuan ascended the muon c ay hi. Cho nen lao tuc bao:
Dharma seat in the hall, the official Lu Geng Chang phai tam, chang phai Phat, chang phai
said, "We invite the master to expound the vat. Noi the la day cac huynh e cho i vng
Dharma for the sake of beings." Master Nan- chac. Noi: Bo Tat Thap a tru chanh nh
Chuan said, "What would you have me to Thu Lang Nghiem c phap tang b mat cua
say?" Lu Geng said, "Can the master offer no ch Phat, t nhien c tat ca thien nh giai
expedient method to enter the Way?" The thoat than thong dieu dung, en tat ca the gii
master said, "What do you say is lacking?" Lu khap hien sac than, hoac th hien thanh Phat
Geng said, "Why are there six realms and four chuyen banh xe ai Phap, vao Niet Ban,
modes of birth?" Nan-ch'uan said, "I don't khien vo lng vao mot lo chn long, noi mot
teach that." cau trai vo lng kiep cung khong het ngha,
S day chung: Ma To Giang Tay noi Tc giao hoa vo lng ngan c chung sanh c
tam tc Phat, Vng lao s chang noi the ay, vo sanh phap nhan, con goi la s tri ngu vi te.
ma noi Chang phai tam, chang phai Phat, S tri ngu cung ao trai nhau. Rat kho! Rat
chang phai vat, noi the co loi chang? Trieu kho! Tran trong.Zen Master Nan-Chuan-
Chau le bai lui raOnce, Zen master Nan- Pu-Yuan entered the hall and addressed the
Chuan said: Ma-Tsu of Jiang-Xi said: Mind monks, saying: Dipamkara Buddha said:
is Buddha. But old teacher Wang doesnt talk The arising in mind of a single thought gives
that way. Its not mind, its not Buddha, its birth to the myriad things. Why is it that
not a thing. Is there any error in speaking phenomenal existence is empty? If there is
thus? Zhao-Chou bowed and went out. nothing within mind, then how does one
Nha ong nha Tay tranh nhau hai con meo, explain how the myriad things arise? Isnt it
s trong thay lien bao chung: Noi c la as if shadowy forms differentiate emptiness?
cu con meo, noi khong c th chem no. This question is like someone grasping sound
Chung Tang eu ng ngac khong noi c. S and placing it in a box, or blowing into a net to
lien chem con meo. Trieu Chau ngoai i fill the air. Therefore some old worthy said:
vao. S dung cau noi trc hoi. Trieu Chau Its not mind. Its not Buddha. Its not a
lien ci giay e tren au i ra. S bao: Gia thing. Thus we just teach you brethren
khi nay co ngi ay, a cu c con (brothers) to go on a journey. Its said that
meo.The monks of the eastern and Bodhisattvas who have passed through the ten
western halls were arguing about a cat. Nan- stages of development and attained the
Chuan picked it up and said to the monks: Surangama Samadhi and the profound
Say the appropriate word and youll save the Dharma store-house of all Buddhas naturally
cat. If you dont say the appropriate word then realize the pervasive wondrous liberation of

Zen samadhi. Throughout all worlds the form-
body is revealed, and the highest awakening
is manifested. The great Wheel of Dharma is
turned, nirvana is entered, and limitless space
can be placed in the hole on the point of a
feather. Although a single phrase of scripture
is recited for endless eons, its meaning is
never exhausted. Its teaching transports
countless billions of beings to the attainment
of the unborn and enduring Dharma. And that
which is called knowledge or ignorance, even
in the very smallest amount, is completely
contrary to the Way. So difficult! So difficult!.
Take care!"
Mot hom, Trieu Chau hoi Nam Tuyen: "ao
chang ngoai vat, ngoai vat chang ao, the nao
la ao ngoai vat?" Nam Tuyen lien anh.
Trieu Chau nam gay lai noi: "T ay ve sau,
ch anh lam ngi." Nam Tuyen noi: "Rong
ran de phan biet, nap t (Tang s) kho
lng."One day, Chao-chou asked Nan-
Chuan, "There are no things that are outside
of the Way. Outside of things there is no Way.
What is the Way outside of things?" Nan-
Chuan hit him with his staff. Chao-chou
grabbed the staff and said, "Hereafter, don't
be hitting people in error!" Nan-Chuan said,
"It's easy to tell dragons from snakes. It's
difficult to fool a patch-robed monk!"
Mot trong nhng cong an gay an tng manh
nhat ve Nam Tuyen c ghi trong th du 40
Bch Nham Luc. ai s Luc Hoan noi vi
Nam Tuyen trong cuoc tro chuyen. Luc Hoan
hoi, Trieu Phap s noi Tri at cung ta ong
goc, van vat cung ta mot the, that la ky quai!
Nam Tuyen ch mot bong hoa trong vn roi
noi vi ai S, Thi nhan thay goc hoa nay
giong nh cn mong.One of the most
impressive koans with Nan-Chuan is
example 40 of the Pi-Yen-Lu. Lu-Huan Tai-
Fu said to Nan-Chuan in the course of their
conversation, Chao the Dharma teacher said,
Heaven and Earth and I have the same root;
the ten thousand things and I are one body.
Absolutely wonderful! Nan-Chuan, pointing
to a blossom in the garden said, The man of
our times sees this blossoming bush like
someone who is dreaming.
2534
Nam Tuyen con noi tieng ve nhng cham
ngon sinh ong va nhng thuat ng trai nghch
c ong dung e ao tao e t. Co luc ong
tuyen bo co ve i ngc lai vi thay Ma To
cua mnh nh: Y thc khong phai la Phat;
nhan thc khong phai la ng i (Vo Mon
Quan 34)Nan-Chuan was famous for his
vivid expressions and paradoxical
pronouncements in the course of Zen training,
come a number of much-cited Zen sayings.
Thus, in apparent contradiction of his master
Ma-Tsu, such as Consciousness is not
Buddha, knowledge is not the way. (Wu-
Men-Kuan 34).
Mot th du noi tieng khac trong Vo Mon Quan
27 cung c biet ti, Con ng khong phai
la tinh than, khong phai la Phat, cung khong
phai la s vat.Another equally well known
is example 27 of the Wu-Men-Kuan: The
way is not mind, it is not Buddha, it is not
things.
Nam Tuyen co 17 ngi ke v Phap, trong o
Trieu Chau Tung Tham va Trng Sa Canh
Sam la hai e t lnNan-Chuan had
seventeen dharma successors, among them
Chao-Chou-Tsung-Shen and Chang-Sha-
Ching-Tsen were two most prominent
disciples.
Nhng cham ngon thuyet giang cua Nam
Tuyen c thu thap vao Trnh Chau Nam
Tuyen Pho Nguyen Thien S Quang Luc
Nan-Chuans comments and instructions are
recorded in the Ching-Chou-Nan-Chuan-Pu-
Yuan-Chan-Shih Kuang-Lu or Great
Collection of the Words of the Chan Master
Nan-Chuan-Pu-Yuan from Ching-Chou.
Khi s sap th tch, e nhat toa hoi: "Tha
thay, mot tram nam sau, thay se i ve au?"
S bao: "Ta se lam con trau di nui." V
Tang hoi: "Con theo thay co c khong?" S
bao: "Neu theo ta, ong phai ngam theo mot
cong co trong mieng." Vao ngay ram thang
hai nam 834, s lam benh ben keu chung lai
bao: "Sao tri tuy m nhng vnh cu. Ch
bao ta co i ve." Noi xong s lien th tch, tho
87 tuoiWhen Nan-Chuan was near death,
the head monk said, "Master, where will you
be a hundred years from now?" Nan-Chuan
 2535

said, "I'm going to be an ox living down at the Nan a Bat Nan a: Nanda-Upananda (skt)
bottom of the mountain." The monk said, Ten cua hai Long Vng Nan a va Bat Nan a,
"May I follow you to that place as an ox?" a bao ve x Ma Kiet aName of Nanda and
Nan-Chuan said, "If you follow me, you must Upananda, two naga brothers, who protected
do so with a single blade of grass in your Magadha.
mouth." The master became ill. He said to the Nan a Long Vng: Nanda-naga-raja (skt)
monks, "The stars' light is deem but eternal. Joy Dragon KingNanda Dragon King.
Don't say that I'm coming and going." When Nan a Long Vng Kinh: Nando-parananda-
finished speaking, the master passed away at naga-raja-dhamama-sutra (skt)Long Vng
the age of 87. Huynh e Kinh, kinh noi ve nhng v vua rong
Nam Tuyen Thach Phat: Nan Ch'uan Can it be Sutra on the dragon kings.
carved into the image of a Buddha?See Cong Nan a Van Kinh: Nanda-manava-puccha (p)
An Nam Tuyen Thach Phat. Tng ng Bo V.7Sutra on Nanda's Questions,
Nam Tuyen Tram Mieu: Nan-ch'uan Kills the Samyutta Nikaya V.7.
CatSee Cong An Nam Tuyen Tram Mieu. Nan ao: Con ng KhoDifficult path of
Nam Tuyen Van Trieu Chau: Nan-ch'uan practiceThe path of the sagesSelf-power
Questions Chao ChouSee Cong An Nam Tuyen PathCon ng kho thc hanh, phai dung nhieu
Van Trieu Chau. cong phu kho hanh va phai thc tap trong vo lng
Nam Tuyen Ve Vong Tron: Nan Ch'uan drew a kiep e at c ai giac. ay la con ng thc
circle on the groundSee Cong An Nam Tuyen tap Ba La Mat va thien nh, nhan manh en t
Bai Trung Quoc S. lc va t nng ni chnh mnhThe exertion of
Nam Vien Hue Ngung Thien S (?-930): Nan'in- strenuous effort in austere practice for countless
Egyo (jap)Nan-yuan-Hui-yung (Wade-Giles aeons in order to attain enlightenment. The
Chinese)Nanyuan Huiyong (Pinyin Chinese) exertion of strenuous effort in austere practice for
See Hue Ngung Nam Vien Thien S. countless aeons in order to attain enlightenment.
Nan: Kho khanDifficultHard. The path of Paramita and Zen pactice, which
Nan Biet: Kho phan bietDifficult to distinguish. emphasizes self-power and self-reliance.
Nan Chng: Kho nhan chan ra chan lyDifficult Nan ac: Kho at cDifficult to attain.
to realize. Nan ac Hanh a: Giai oan chng at kho
Nan D: BondsTroi buoc, y noi tat ca nhng troi khanStage of difficult attainment.
buoc eu t tam ma ra va the gii cua nhng hnh Nan ac Hanh: Thc hanh nhng viec kho at
tng h nguy nay la cau truc cua tam Chaining cPractice of that which is difficult to attain.
or bondage. The term means all kinds bondage are Nan ac Nan Chng: Kho at c va kho nhan
mind-made, that is, this world of faulty chan ra chan lyDifficult to attain and to realize.
appearances is the construction of the mind. Nan e: Nandi (skt)Ngi hanh phuc: The
Nan Duyen: Nhng hoan canh kho khan happy oneTen cua Than Visnu: Name of
Difficult conditions. VisnuTen cua Than Siva: Name of SivaTen
Nan a: Nanda (skt)Hoan Hy: Happiness cua mot v Tang ngi goc vung bac An: Name of
PleasureJoyFelicityThien Hoan Hy Nan a monk from northern IndiaT dung e ch thap
a la mot v A La Han e t cua Phat, khac vi mo: A term for stupa.
ngai A Nan a. Ong la mot trong nhng ai e t Nan e Ca: Nandika (skt)Ten cua mot trong so
cua c Phat, con vua Tnh Phan va ba d cung la cac ngi em cua e Ba at aName of one of
di mau cua Phat la ba Ma Ha Ba Xa Ba e Devadattas brothers.
Sundarananda, an arhat, different from Ananda. Nan e Ca Vat a: Nandikavarta or Nadyavarta
He was one of the Buddhas great disciplies and (skt)Xoay vong kiet tng hay xoay quan ve
younger half brother, the son of Shuddhodana and ben phai, nh kieu toc xoan cua c Phat
Sakyamunis maternal aunt Mahaprajapati. Joyous or auspicious turning or turning to the right,
i.e. curling as a Buddhas hair.
 2536

Nan e Mat a La: Nadimitra (skt)Ten cua ngu nghch; 3) Loai Xien eThree kinds of
mot v La Han ngi goc vung bac AnName of capacities which are difficult to transform: 1)
an arhat from northern India. Those who defame the Mahayana.; 2) Those who
Nan e To S: Buddhanandi (skt)Phat a Nan commit the five ultimate betrayals or five grave
e, to th tam cua dong Thien An o The sins; 3) Those who abandon Buddha-truth: See
eighth patriarch of the twenty eight Indian Xien e.
Patriarchs. Nan Hoach Lc: Power which is difficult to
Nan oan: Kho diet tr cDifficult to acquire.
eliminate. Nan Hu: Hy HuHard to haveRare.
Nan o: Virani (skt)1) Chung sanh cng Nan Kha Tri: Kho hieu cDifficult to
cng rat kho te o: Hard to cross over, to save or understand.
to be saved; 2) Ten cua mot con song rat kho qua Nan Lieu Tri: Kho biet tng tan cDifficult
c: Name of a river which is hard to cross over. to understand thoroughly.
Nan o Hai: Bien sanh t luan hoi kho long ma Nan Lng: Tham Nan TKho hieu thau ao
vt qua cThe ocean hard to cross, the sea cDifficult to fathom.
of life and death, or mortality. Nan Mien: Kho tranh cDifficult to avoid.
Nan Giai: Kho co the hieu cDifficult to Nan Ngo Cong An: Koans that are especially
comprehend. hard to penetrateSee Cong An Nan Ngo.
Nan Hanh: Kho thc hanhDifficult to put into Nan Nhan: Nguyen nhan kho khanDifficult
practice. cause.
Nan Hanh ao: Hard way of salvationThe hard Nan Nhap: Kho vaoKho bc vao c
way of worksng kho tu tap bang cach thc Difficult to enter or attain.
hanh luc Ba La Mat cung nh nhng gii luat Nan Phuc: Kho khac phucKho khuat phuc
khac. ay la con ng tu tap cua Bo Tat oi hoi cDifficult to subdueUnconquerable.
nhieu co gang trong mot khoang thi gian da i. Nan Phuc a: Phat a (khong co sc manh nao
ay la mot trong hai con ng ma ngai Long Tho co the hang phuc c c Phat)Buddha Land.
a phan biet, con ng kia la 'D Hanh ao'. ay Nan Phung Khoai Tien: C duyen triet ngo la
cung la mot trong hai hng en qua v Phat c cc ky kho cIt is extremely difficult to have
ngai Thien ao phan biet; con ng kia la ng opportunities and conditions for an absolutely
ve Tnh oPath of difficult practice or the hard complete enlightenment.
way of works, by practicing the six paramitas and Nan Thach Thach Liet: Ngay ca a ma cham
other diciplines. This is the ordinary Bodhisattva manh hay b van van phai beEven a rock
practice that involves painstaking efforts for a long meeting hard treatment will split.
period of time. This is one of the two kinds of Nan Thang: Sudurjaya (skt)Stage of
practice distinguished by Nagarjuna, the other overcoming difficultyStage of difficulty in
being the Path of Easy Practice. This is also one of overcomingKho hang phuc, a th nam trong
the two approaches to Buddhahood distinguished mi Bo Tat a, trong giai oan nay moi duc
by Shan-Tao; the other being the Pure Land Path. vong phien nao eu c ieu phuc va thong suot
Nan Hanh ao D Hanh ao: Con ng kho va chan ly cua van huHard to overcome, or be
con ng deThe Hard way of salvation (the overcome, unconquerable, the fifth of the ten
hard way of works) and the Easy-to-do path (Easy- bodhisattva stages when all passion and illusion is
practice path or Easy Path of Practice)See Nan overcome and understanding of all things
Hanh ao and D Hanh ao. attainedSee Thap a.
Nan Hoa: 1) Kho ch day: Difficult to teach; 2) Nan Thang a: Sudurjaya-bhumi (skt)Giai
Kho chuyen hoa: Difficult of conversion, or oan vt qua kho khanHard-to-Conquer
transformation. stageStage of overcoming difficultyStage of
Nan Hoa Tam C: Ba loai can c kho giao hoa te difficulty in overcomingSee Nan Thang.
o: 1) Loai huy bang ai Tha; 2) Loai pham toi

Nan Thang Phat: Unconquerable Buddhac
Phat Nan Thang, ngay va cua ngai la ngay mi
hai trong thangDay dedicated to His
manifestation (to a Buddha's vital spirit) is the
twelfth day of the month.
Nan Thang Ton Gia: Durdharsa-Dvarapala
(skt)Hard-to-overcome (Unconquerable) one.
Nan Thien: Phap Thien kho tuA meditation
doctrine which is difficult to practice.
Nan Tn: Kho co tin cDifficult to believe.
Nan Tn Chi Phap: Phap kho co the tin c, du
cho nhng canh gii bat kha t nghThe Dharma
which is difficult to believe, i.e., inconceivable
realms.
Nan Tn Giai Phung Hanh: Kho co the tin c,
kho co the hieu c, va kho co the vang li lam can seem both amusing and amazing to Asian
theo cDifficult to believe, difficult to
comprehend, and difficult to obey and practise.
Nan Tri: Kho biet cDifficult to know.
Nan Tr Phat: Dushpradarsha-Buddha (skt)
Ten cua mot ang Nh Lai ang chu tr tai mot
the gii nam ve phng Bac cua coi Ta Ba
Hard-to-injure Buddha, name of a Tathagata who
presides the realm located in the north of the Saha
world.
Nan T: Kho co the suy oan c, t dung e function at the expense of his totality."
tan than Phat PhapA term used to praise
Buddha-truth, meaning hard to think of, or hard to
realizeIncredible.
Nan T Ngh: Acintya (skt)Hi-shiryo (jap)
See Bat Kha T Ngh.
Nan T Quang Nh Lai: Brightness of Difficult
Privacy of Tathagata (Buddha of Unconceivable
Light).
Nan T Quang Phat: Inconceivable Light
Buddha, one of the twelve lights of Amitabha
BuddhaBat T Ngh Quang Phat.
Nan: tai hoaCalamities.
Nanh Vuot T Than: The clutches of death.
Nao: Pradasa (skt)RageIrritation
AnnoyanceVexationNao la phan ng tnh
cam nang ne hn hanRage, of which the
emotional reaction is much more severe than
hatredSee San Han.
Nao Bo Va Tong The: The brain and the
TotalityNancy Wilson viet trong quyen The
Gii Thien: "Qua nhan manh en bo nao, trong
2537
luc lai xem thng cac bo phan khac trong toan bo
y thc la ieu cac v thay chau A lay lam buon
ci va ngac nhien. Mot hom, mot v vien chu mot
Thien vien at trc mat mot thien sinh ngi My
hai bo bup be Nhat nho xu khong chan. Mot cap
c dan nang phan di, cap kia phan au.
Khi cap bup be dan nang phan tren b lat nga,
chung nga ra va nam song st ben pha cua mnh.
Trong khi o, cap bup be c dan phan di
bat ng len tc th. Thien s ci pha len trc
man minh hoa cho tnh huong nan giai cua ngi
Tay phng, luon co e cao chc nang t duy ma
coi nhe tong the."Nancy Wilson wrote in The
World of Zen: "Overemphasis on the brain, at the
expense of other parts of the total consciousness,
teachers. A Zen abbot once set before an
American aspirant two sets of small legless
Japanese dolls, one pair weighted in the bottom
part, the other in the head part. When the pair
weighted in the head were pushed over, they
remained on their sides; the ones weighted in the
bottom bounced back at once. The abbot roared
with laughter over this illustration of the plight of
Western man, forever stressing the thinking
Nao Giac: Vexation with others.
Nao Hai: Upayana (skt & p)Detrimental
HarmfulHurtful.
Nao Hai Chung Sanh: Injuring the livingLam
ton hai en chung sanh, mot trong bon trong toi
trong Phat giao Mat tongInjuring the living, one
of the four grave prohibitions or sins in Esoteric
BuddhismSee T Ba La Di.
Nao Hau: Nogo (jap)Trong Thien, thuat ng
nay e ngh vung nao trong o hanh ong a dien
ra roiIn Zen, the term means "behind the brain,"
suggests the area in which action has taken place
already.
Nao Lc: Sc manh cua bo ocBrain power.
Nao Ma: Nuisance DemonsSee Ma Phien Nao
(A).
Nap: 1) Ba nap, nap nhng manh vai rach lai vi
nhau: To patch rags together; 2) Dang nap: To
offer, to pay; 3) Nap Y, y ao cua ch Tang Ni
c um va bang nhng manh vai rach: A
monks or nuns garment, supposed to be made of
rags; 4) Thu nap: To receive, to take.
 2538

Nap A Cat Tac Nap: Bhiksu Nagasena (skt) Nap Phc e Ba Cu La, mot thanh pho co ch
See Na Tien Ty Kheo. cach Kanyakubdja co vai dam ve pha ong nam,
Nap Ba: Loai ao trum vai, c ch Tang mac khi ben b ong song Hang, bay gi la thanh pho
thuyet phapA stole worn during teaching. NobatgangAccording to Eitel in The Dictionary
Nap Bai Khuyet: ThuaTo be defeatedTo of Chinese-English Buddhist Terms,
lose. Navadevakula, an ancient city, a few miles south-
Nap Chung: Cac v Tang chung mac y ao ba east of Kanyakubdja, on the eastern bank of the
napMonks who wear patched robes. Ganges. The present Nobatgang.
Nap Cot: Nhap CotNhap ThapThu lay xng Nap Phc Tang Gia Lam: Navasangharama
cot em chonTo bury bones, or a skeleton. (skt)Theo Eitel trong Trung Anh Phat Hoc T
Nap Cu: Tho nhan cu tuc gii ni than mnhTo ien, Nap Phc Tang Gia lam la ngoi t vien co
accept all the commandments, or rules. gan thanh Baktra, noi tieng vi ba th xa li cua
Nap Gia Le: Sanghati (skt)Con goi la Nap Gia c Phat, rang Phat, bon nc nho, va cay tch
Le, la loai ao Tang Gia Le trong bo Nap Y, t 9 trng cua PhatAccording to Eitel in The
en 25 manh va lai vi nhauThe sanghati or Dictionary of Chinese-English Buddhist Terms,
coat of patches varying from 9 to 25 (patched of Navasangharama, an ancient monastery near
seven pieces and upwards). Baktra, famous for three relics of Sakyamuni, a
Nap Gii: Thu gii hay la thu nhan gii the ni tooth, a basin, and a staff.
than mnhTo receive or accept the Nap Tang: See Nap T.
commandments. Nap Tang Ba T: Thanh danh ao phap cua nha
Nap Khoan: Hang phucTo subdueTo tame thienResounding fame of Zen teachings.
Subjugation. Nap Tang Bon Phan S: Nap Y Ha SSee Nap
Nap Khuyet: ThuaTo be defeatedTo lose. Tang Hanh Cc S.
Nap Mao: Chiec non c lam bang nhng vat Nap Tang Hanh Cc S: Nap Y Ha SNap
lieu vai do an na bo thA cap made of bits of Tang Bon Phan SHanh cc Tang lay viec
given material. tham van va tu tap giai thoat sanh t lam muc ch
Nap Mo: Namah (skt)See Nam Mo. chnhThe main purpose of wandering monks is
Nap Phan A S: Thay Tang ch biet co an. Trong to seek instructions and to cultivate to attain
thien, t nay c dung e ch trch nhng Tang s liberation from the cycle of birth and death.
chua ma khong chu tu hanh nen cai than cua ho Nap Tang Mon Ha: Nha ThienSee Thien
co tot g hn cai thung to no ng cm au Tong.
Monks who know only eating. In Zen, the term is Nap Tang Nhan Tnh: Zen monk's wisdom eye
used to criticize monks who dwell in a monastery Hue nhan hay tue nhan cua Thien TangCon mat
but are lazy in cultivation, so their body is no tr tue cua Thien Tang thay van hu giai khong.
better than a barrel of rice. Vi con mat nay, Bo Tat nem cai nhn vao tat ca
Nap Phc Ba: Nap Phc Ba, ten cua mot thanh nhng cai ky dieu va bat kha t ngh cua canh gii
pho co ma ngi ta a lay ten ngai Huyen Trang tam linh, thay tan ho tham sau xa nhat cua no
e at cho no. Thanh pho nay nam gan khu vc Y Zen monks' wisdom eye that sees all things as
Tuan, e o cua nha Han, sau nay c biet nh unreal. With the wisdom-eye, a Bodhisattva takes
la Nob hay Lop trong truyen ky cua Marco Polo. in at a glance all the wonders and
Bay gi la thanh pho CharkhlikNa-Fu-Po, inconceivabilities of the spiritual realm to its
Hsuan-Tsangs name for a city on the ancient site deepest abyss.
of I-Hsun, capital of Shan-Shan in the Former Han Nap Tang T Khong: Zen monk's noseCai mui
dynasty, afterwards known as Nob or Lop in cua Thien Tang, y noi c phong ao phap cua nha
Marco Polo. It corresponds to the modern thienManners of Zen teachings.
Charkhlik. Nap T: Con goi la Nap Tang, ten goi khac cua
Nap Phc e Ba Cu La: Navadevakula (skt) Thien Tang (Thien Tang thng mac ao nap y i
Theo Eitel trong Trung Anh Phat Hoc T ien, chu du o ay; tuy nhien, nap tang dung chung

cho tat ca Ty Kheo ch khong rieng Thien
Tang)Wandering monks with patched robesA
monk, especially a peripatetic monk.
Nap Tc: Varga (skt)PhamSee Bat C.
Nap Xa ong: Bo ran vao ong, v vi viec
thien nh cot tamTo put a snake into a tube, i.e.
meditation able to confine unruly thoughts.
Nap Y: Nap YPhan Tao YBo y va nhieu
manhNhat lay nhng manh vai rach ma ngi ta
vt i e ket lai lam ao cho Tang Ni (bat ke vai
rach ay la cua ngi hot phan hay cua hang thu a
la)Clothes of patched ragsA monks robe,
garments made of castaway rags, the patch-robe
of a monk.
Nap Y Ha S: Nap Tang Bon Phan SSee Nap
Tang Hanh Cc S.
Nac: Li ha henA promiseTo promise.
Nac Anh Tang Hnh: Che hnh dau bong, y noi
cuoc song an datTo hide oneselfTo dwell in
seclusion (in retirement).
Nac Cu a: Nyagrodha (skt)Cay va (sung) An
oThe Indian fig-tree.
Nac C La: Nakula (skt)La Han Nac c la
Ten cua v La Han th nam trong mi sau v A
La Han a vang li ch day cua c Phat tiep tuc tnh chat sang to, nhng la phng dien minh bach
tru lai the gian e truyen ba Phat phapName of
the fifth arhat of the sixteen Arhats who obeyed
the Buddha's instructions to stay in this world to
spread the Buddha-dharma.
Nac Gia Nac: Nagna (skt)Tran truong:
Nakedao s loa the: A naked mendicantTen
cua Than Siva: A name of SivaKim Cang
vng: A Vajra-king.
Nac Ngon: See Nac.
Nac Tang: Che dauTo hideTo run away.
Nam: Panca (skt)Five.
Nam Bo Tang Luat: Five Books of the Vinaya
Pitaka in BuddhismSee Luat Tang Ngu Bo.
Nam ai Suy Tng Cua Ch Thien Luc Sap
Mang Chung: Five major deterioration
characteristics of heavenly beings who are nearing
deathSee Ngu Suy.
Nam ai Toi: Five grave offensesFive deadly
sins (killing ones father or ones mother or an
arahant, causing dissension within the Sangha,
causing the Tathagata to bleed)See Ngu
Nghch.
2539
Nam ao S: The five learned monksSee Nam
e T au Tien Cua c Phat.
Nam ac Tnh Can Ban Cua nh: Five basic
characteristics of SamadhiTheo Thien Thai Tr
Gia ai S trong "Ch Quan a Toa", nh co
nam ac tnh can ban. ac tnh can ban th nhat la
trong "nh" tam cua hanh gia chm trong s tap
trung hoan toan vao oi tng ma hanh gia ang
suy tng. o la mot trang thai dung hp, hay hp
nhat gia ngi suy tng va oi tng c suy
tng. ac tnh can ban th nh la trong "nh"
hanh gia luon luon the nghiem mot cam giac an
lac manh liet, va the chat lan tinh than. S an lac
nay manh me va sau xa rat nhieu hn bat c cam
khoai ma mot ngi trung bnh tng the nghiem.
Noi mot cach qua quyet, s cam khoai nay ln
hn nhieu lan so vi bat c cam khoai nao trong
tnh duc. ay la mot trong nhng giai oan quan
trong nhat cua "nh". No la giai oan an lac,
sang to, va vo niem. Neu hanh gia thieu mat giai
oan nay, th cai "nh" cua hanh gia la bat toan.
ac tnh can ban th ba la trong "nh" hanh gia
nhat nh the nghiem s hien dien cua s toa sang
that rong ln. ay khong phai la mot ao tng co
va sang to cua s tnh thc trong chnh tam thc
cua hanh gia, mot kinh nghiem hau nh khong the
nao dien ta c. Tat ca nhng g ma mnh co the
noi c la ngay chnh vu tru hnh nh bien mat
vao mot khoi ln cua s trong suot va sang r. Lan
na, giai oan th ba la mot trong nhng giai oan
quan trong nhat cua "nh". No la giai oan an
lac, sang to, va vo niem. Neu hanh gia thieu mat
giai oan nay, th cai "nh" cua hanh gia la bat
toan. ac tnh can ban th t la trong mot trang
thai "nh" khong con niem tng nao khi len
trong tam thc cua hanh gia, ngay ca mot niem ve
oi tng von c hanh gia suy tng cung
khong. ay la do bi moi t tng von la mot tien
trnh toan ven, bao ham cac trang thai sinh, tru, d,
diet; va cai tien trnh "tieu diet" nay chnh la ieu
ma thien nh nham vao che ng e em tam thc
vao mot trang thai "vo niem". "Vo niem" cua
"nh" khong phai la hon tram hay vo cam; o la
trang thai on nh, mot s tnh thc sang to, khong
co bat c s lu chuyen nao cua t tng. Noi tom
lai, t tng cua con ngi la y thc chuyen ong
trong khi "nh" la y thc ngh ngi. ay cung la
 2540

mot trong nhng giai oan quan trong nhat cua blissfulness, illumination, and thoughtlessness. If
"nh". No la giai oan an lac, sang to, va vo Zen practitioners lack this stage, the Samadhi is
niem. Neu hanh gia thieu mat giai oan nay, th incomplete. The fourth basic characteristic of
cai "nh" cua hanh gia la bat toan. ac tnh can Samadhi is that in an advanced stage of Samadhi
ban th nam la trong "nh" la s ngng th. no thought arises in the practitioner's mind, not
Khong co s hoan toan nh ch cua hi th, dong even a thought of the object originally meditated
chay cua t tng se chang bao gi ngng s upon. This is because every thought is a complete
chuyen ong bat tuyet cua no. Mot so thuat ng process, containing the stage of arising, subsisting,
c dung cho "nh", mot trong nhng thuat ng and dissipating; and this "perishable" process is
nay la "Ch Tc", ch ra mot cach khong sai lac the very thing that meditation aims to subjugate in
rang "nh" la mot trang thai lien he vi ieu kien order to bring the mind to a state of "no thought".
nay. Nguyen nhan cua hien tng thong thng va This "thoughtlessness" of Samadhi is not torpidity
t nhien cua "nh" c giai thch mot cach minh or insensibility; it is a stabilized, illuminated
bach bi Mat Tong trong ly thuyet ve "Nguyen awareness, devoid of any thought-in-motion. In
Tac Tam Kh Bat Nh", theo o moi t tng ca short, human thought is awareness in motion,
nhan tr nen bi mot s chuyen ong ac biet cua while Samadhi is awareness at rest. This is also
hi th. Neu hi th c tran tnh hay ngng one of the most important stages in Samadhi; it is
ngh, th tam lai cung nh vay, va ngc lai a stage of blissfulness, illumination, and
According to Great Master T'ien T'ai Chih-I in the thoughtlessness. If Zen practitioners lack this
Shikan-taza (Nothing But Precisely Sitting), there stage, the Samadhi is incomplete. The fifth basic
are five basic characteristics of Samadhi. The first characteristic of Samadhi is the stoppage of
basic characteristic is that in Samadhi the breath. Without a complete cessation of breathing,
practitioner's mind is absorbed in perfect the progressive thought-flow will never cease its
concentration on the object upon which he is perpetual motion. A number of different terms
meditating. It is a state of fusion, or unity, of the have been used to designate Samadhi, one of
meditator and the object meditated upon. The them being "stopping the breath" (Chih shi), which
second basic characteristic is that in Samadhi the unmistakably points to the fact that Samadhi is a
practitioner always experiences an intensely state related to this condition. The reason for this
blissful sensation, which both physical and common and very natural phenomenon of
psychic. The intensity and profundity of this Samadhi is clearly expounded by Tantrism in its
blessfulness is far greater than any bliss which the theory of the "Principle of the Identicalness of
average human being has ever experienced. Mind and Breathing (prana)," according to which
Allegedly speaking, it is many times greater than every individual thought is brought into play by a
any rapture known in the sexual experience. This particular "Breathing-in-action." If the breathing is
is one of the most important stages in Samadhi. It pacified or halted, so is the mind, and vice versa.
is a stage of blissfulness, illumination, and Nam ac Tnh Cua Cong An: Thien chang phai
thoughtlessness. If Zen practitioners lack this la tam ly hoc hay triet hoc, ma la mot kinh nghiem
stage, the Samadhi is incomplete. The third basic mang ay y ngha sau xa va cha ay nhng noi
characteristic is that in Samadhi the practitioner dung song ong va sieu thoat. Trong Thien, kinh
invariably experiences the presence of a great nghiem la chung quyet, la quyen nang cua chnh
"illumination". This is not a vision of a luminous no. No la chan ly cu canh, khong do t tri kien
nature, but the clear and bright aspect of the the gian ma ra; no thoa man moi khat vong cua
awareness of his own consciousness, an con ngi. Moi ngi phai thc hien ngay trong
experience almost impossible to describe. All one chnh mnh, ch khong da vao nhng quyen nang
can say is that the very universe itself seems to t ben ngoai. Ngay ca giao ly cua Phat Thch Ca,
vanish into one great whole of transparency and hay thuyet cua ch To, du co tham sau va chan
light. Again, the third stage is one of the most chnh i na, chang dnh g en ai ca neu nh
important stages in Samadhi; it is a stage of ngi ta khong tieu hoa chung thanh sinh menh

cua chnh mnh; ay la noi rang chung phai xuat
phat ngay t nhng kinh nghiem rieng t cua
mnh. Theo Thien s D.T. Suzuki trong Thien
Luan, Tap II, s the hien kinh nghiem va ke tren
goi la ngo. Tat ca moi cong an la nhng phat
ngon cua ngo khong qua trung gian tr thc. Co
nam ac tnh cua viec thc tap cong an. Th nhat
la cong an c e ra cho ngi hoc la e dan ti hoat ong tnh ieu ong. Mot cai nhn thau suot
tam trang cang thang cc o. Th nh la kha nang
bien biet c gac lai, tc la nh ch hoat ong
phu phiem hn cua tam tr hau cho nhng phan
chnh yeu va sau xa hn, thng thng vui sau,
co the c khai phat va thanh tu nhng bon
phan cua chung. Th ba la nhng trung tam hanh
x, von d la nhng can c cua mot ca tnh, c
van dung en mc toi a e giai quyet cong an.
ay la ieu ma Thien s noi en khi ong nhac en
tin ln va nghi ln nh hai the lc cot yeu nhat can
co e quy nh pham tnh cua mot mon e Thien
co kha nang. Con nh viec tat ca ngi xa quyet
y dang het than tam cua mnh cho s thanh thuc
cua Thien, th ieu o cho thay cai v ai cua long
tin tng cua ho ni chan ly toi hau, va cung
chng to sc manh cua tinh than tham sac h cua ho,
goi la kho can; cai tinh than ay khong tng xao
lang hoat ong cho en luc at c muc ch,
ngha la cho en luc hien chng c Phat tnh.
Th t la khi s vien man cua tinh than ti tot o
nh the ay noi bat la mot trang thai trung tnh
cua tam thc ma cac nha tam ly hoc khao cu ve y
thc ton giao goi nham la xuat than. Trang thai
tam thc thien nay khac han xuat than v rang
xuat than la nh ch nhng the lc tam ly trong
khi tinh than th am chm trong viec chiem
ngng mot cach thu ong; trai lai, trang thai tam
thc cua thien la mot trang thai a c thuc ay
bi s thc tap vo cung tch cc cua tat ca nhng
kha nang cot yeu tao thanh mot nhan cach. ay
chung c tap trung han vao mot s tri oc nhat,
goi la trang thai nhat tam. No cung c coi nh
la mot trang thai ai nghi. ay la luc tam thc
thng nghiem vi tat ca noi dung va hu thc
va vo thc, ang vt qua ranh gii cua no, va
bang tr nang, bat lien lac vi cai bat kha tri, sieu
viet, vo thc. Trong trang thai xuat than, khong co
s xe rao vt qua nh the, bi v no la mot th
cu canh tnh, khong cho phep tien xa them na.
Trong trang thai xuat than, chang co tng ng
2541
nao vi hanh vi nhay xuong vc tham hay
buong tay. Th nam la cai thoat tien co ve nh
nh ch tam thi tat ca moi kha nang cua tam than
nay bong c chat ay nhng tinh lc mi me
cha tng m tng en. S bien oi ot nhien
nay dien ra thng thng la do tac ong cua mot
am thanh, mot anh tng hay mot hnh thc cua
c phat sinh t nhng vung sau tham ngay gia
long tam thc, khi mot nguon suoi cua mot i
song mi a tuon trao, va cung luc, cong an ven
m nhng b mat cua noZen is neither
psychology nor philosophy, but it is an experience
charged with deep meaning and laden with living,
exalting contents. The experience is final and its
own authority. It is the ultimate truth, not born of
relative knowledge, that gives full satisfaction to
all human wants. It must be realized directly
within oneself: no outside authorities are to be
relied upon. Even the Buddhas teaching and the
masters discourses, however deep and true they
are, do not belong to one so long as they have not
been assimilated into his being, which means that
they are to be made to grow directly out of ones
own living experience. According to Zen Master
D.T. Suzuki in the Essays of Zen Buddhism, Book
II, the above mentioned realization of experience
is called satori. All koans are the utterances of
satori with no intellectual meditations. There are
five characteristics concerning the koan exercise.
First, the koan is given to the student first of all to
bring about a highly wrought-up state of
consciousness. Second, the reasoning faculty is
kept in abeyance, that is, the more superficial
activity of the mind is set at rest so that its more
central and profounder parts which are found
generally deeply buried can be brought out and
exercised to perform their native functions. Third,
the effective and conative centres which are really
the foundations of ones personal character are
charged to do their utmost solution of the koan.
This is what the Zen master means when he
refers to 'reat faith'and 'reat spirit of inquiry'as
the two most essential powers needed in the
qualification of a successful Zen devotee. The fact
that all great masters have been willing to give
themselves up, body and soul, to the mastery of
Zen, proves the greatness of their faith in ultimate
 2542

reality, and also the strength of their spirit of c s the chng Niet Ban, va an tru trong trang
inquiry known as seeking and contriving, which thai ay, ho tuyen bo rang ho a cham dt s hien
never suspends its activity until it attains its end, hu, at c i song pham hanh, tat ca nhng g
that is, until it has come into the very presence of can phai lam a c lam, ho se khong con tai
Buddhata itself. Fourth, when the mental sinh na. Nhng v nay a at c tue kien ve s
integration thus reaches its highest mark there phi hien hu cua nga the trong mot con ngi,
obtains a neutral state of consciousness which is nhng van cha thay c s phi hien hu trong
erroneously designated as ecstasy by the cac s vat. Nhng nha lanh ao triet hoc nao tin
psychological student of the religious vao mot ang sang tao hay tin vao linh hon cung
consciousness. This Zen state of consciousness co the c xep vao ang cap nay. Th nh la
essentially differs from ecstasy in this: Ecstasy is nhng chung sanh thuoc hang Bch Chi Phat. ang
the suspension of the mental powers while the cap Bch Chi Phat bao gom nhng v het sc lu
mind is passively engaged in contemplation; the tam en nhng g dan ho en s the chng qua v
Zen state of consciousness on the other hand, is Bch Chi Phat. Ho lui vao song oc c va khong
the one that has been brought about by the most dnh dang g en cac s viec tren di nay. Khi ho
intensely active exercise of all the fundamental nghe noi rang c Phat hien than ra thanh nhieu
faculties constituting one's personality. They are hnh tng khac nhau, khi th nhieu than, khi th
here positively concentrated on a single object of mot than, thi trien than thong th ho ngh rang ay
thought, which is called a state of oneness la danh cho ang cap cua chnh ho nen ho vo cung
(ekagra). It is also known as a state of fixation. a thch nhng th ay ma i theo va chap nhan
This is the point where the empirical chung. Th ba la nhng chung sanh thuoc hang
consciousness with all its contents both conscious Nh Lai. Ch v co the nghe thuyet giang ve
and unconscious is about to tip over its border- nhng chu e nh nhng bieu hien cua tam hay
line, and get noetically (intellectually) related to canh gii sieu viet cua A Lai Da ma t ay khi
the Unknown, the Beyond, the Unconscious. In sinh the gii cua nhng ac thu nay, nhng ch v
ecstasy there is no such tipping or transition, for it lai co the khong cam thay chut nao ngac nhien
is a static finality not permitting further hay s hai. Nhng chung sanh trong ang cap Nh
unfoldment. There is nothing in ecstasy that Lai co the c chia lam ba loai. Th nhat la
corresponds to throwing oneself down the nhng v a at c tue kien thau suot chan ly
precipice, or letting go the hold. Fifth, what at rang khong co mot thc the ac thu nao ang sau
first appears to be a temporary suspense of all nhng g ma ngi ta nhan thc. Th nh la nhn g
psychic faculties suddenly becomes charged with v biet rang co mot nhan thc tc thi ve chan ly
new energies hitherto undreamed of. This abrupt trong tam thc sau kn nhat cua con ngi. Th ba
transformation has taken place quite frequently by la nhng v nhan thc rang ngoai the gii nay con
the intrusion of a sound, or a vision, or a form of co vo so Phat o rong ln bao la. Th t la nhng
motor activity. A penetrating insight is born of the chung sanh khong thuoc ang cap ro rang nao.
inner depths of consciousness, as the source of a Nhng chung sanh co ban chat bat nh, v nhng
new life has been tapped, and with it the koan chung sanh nao thuoc ang cap nay co the nhap
yields up its secrets. vao mot trong ba ang cap va ke tren tuy theo
Nam ang Cap Chung Sanh: Theo Kinh Lang hoan canh cua mnh. Th nam la nhng chung
Gia, ve quan iem ton giao, co nam ang cap sanh vt ra ngoai cac ang cap tren. Hay con mot
chung sanh. Th nhat la nhng chung sanh thuoc ang cap khac na cua nhng chung sanh khong
hang Thanh Van. Cac chung sanh thuoc hang the c bao gom trong bat c ang cap nao trong
Thanh Van c chng ngo khi nghe c nhng bon ang cap va ke tren; v ho khong he mong
hoc thuyet ve cac Uan, Gii, X, nhng lai khong muon cai g e giai thoat, va v khong co mong
ac biet lu tam en ly nhan qua; cac ngai a giai muon ay nen khong co giao ly nao co the nhap
thoat uc s troi buoc cua cac phien nao nhng vao long ho c. Tuy nhien, co hai nhom phu
van cha oan diet c tap kh cua mnh. Ho at thuoc nhom nay va ca hai nhom nay eu c goi
 2543

la Nhat Xien e (see Nhat Xien e and Vo existence of an ego-substance in a person but not
Chung Xien e). Nhng ngi a t bo tat ca cac yet into that in objects. These philosophical
thien can. Nhng ngi ph bang cac hoc thuyet leaders who believe in a creator or in the ego-soul
danh cho ch Bo Tat ma bao rang cac hoc thuyet may also be classified under this order. Second,
ay khong phu hp vi kinh luat cung nh hoc those of the Partyekabuddha order. The
thuyet giai thoat. V s ph bang nay, ho t cat t Pratyekabuddha order comprises those who are
moi thien can va khong the nao vao c Niet intensely interested in anything that leads them to
Ban. Nhng ngi luc a nguyen o tan chung the realization of Pratyekabuddhahood. They
sanh ngay t luc mi khi au cuoc tu hanh cua would retire into solitude and have no attachment
ho. Ho gom nhng v Bo Tat mong muon a tat to worldly things. When they hear that the Buddha
ca chung sanh en Niet Ban ma t mnh th t choi manifests himself in a variety of forms, sometimes
cai hanh phuc ay. T luc khi s ao nghiep cua in group, sometimes singly, exhibiting miraculous
mnh, cac ngai a nguyen rang cho en khi moi powers, they think these are meant for their own
chung sanh cua ho c a en an hng hanh order, and immensely delighted in them they
phuc vnh cu cua Niet Ban, ho se khong ri cuoc would follow and accept them. Third, those of the
i kho au nay, ma phai hanh ong mot cach Tathagata order. Those who may listen to
kien tr vi moi phng tien co the c e hoan discourse on such subjects as manifestations of
tat s mang cua mnh. Nhng v vu tru con tiep tuc mind, or transcendental realm of the Alaya, from
hien hu th se khong co s cham dt cuoc song, which starts this world of particulars, and yet they
cho nen cac v nay co the khong bao gi co c hoi may not at all feel astonished or frightened. The
e hoan tat cong viec ma tnh tru trong Niet Ban Tathagata order may be again divided into three.
tnh lang. C may cung en cho ca nhng ngi First, those who gain an insight into the truth that
ph bang Bo tat tha khi nh lc tr gia ho cua ch there is no individual reality behind one perceives.
Phat, ma cuoi cung ho theo ai tha va do tch tap Second, those who know that there is an
thien nghiep ma nhap Niet Ban, v ch Phat luon immediate perception of the truth in ones inmost
luon hanh ong v li ch cua tat ca moi chung consciousness. Third, those who perceive that
sanh du chung sanh co the nao i na. Nhng oi besides this world there are a great number of
vi cac v Bo Tat, khong bao gi nhap Niet Ban v Buddha-lands wide and far-extending. Fourth,
cac ngai co tue giac sau xa, nhn suot ban chat cua those who belong to no definite order. Those who
cac s vat la nhng th du ang nh the, von van are of the indeterminate nature. For those who
ngay trong Niet Ban. Nh vay chung ta biet au belong to it may take to either one of the above
la v tr cua ch v Bo tat trong cong viec vo tan three orders according to their opportunities. Fifth,
cua cac ngai la dan dat het thay chung sanh en those who are altogether outside these order.
tru x toi hauAccording to The Lankavatara There is still another class of beings which cannot
Sutra, from the religious point of view, there are be comprised under any of the four already
five orders of beings. First, those who belong to mentiond; for they have no desire whatever for
the Sravaka order. Those belong to the Sravaka emancipation, and without this desire no religious
order who are delighted at listening to such teaching can enter into any heart. They belong to
doctrines as concern the Skandhas, Dhatus, or the Icchantika order. Two sub-classes, however,
Ayatanas, but take no special interest in the theory may be distinguished here. Those who have
of causation, who have cut themselves loose from forsaken all roots of merit. Those who vilify the
the bondage of evil passions but have not yet doctrines meant for the Bodhisattvas, saying that
destroyed their habit-energy. They have attained they are not in accordance with the sacred texts,
the realization of Nirvana, abiding in which state rules of morality, and the doctrine of
they would declare that they have put an end to emancipation. Because of this vilification they
existence, their life of morality is now attained, all forsake all the roots of merit and do not enter into
that is to be done is done, they would not be Nirvana. Those who have vowed at the beginning
reborn. These have gained an insight into the non- to save all beings. They are Bodhisattvas who
 2544

wish to lead all beings to Nirvana. Deny Nam e Ngh Cua c Phat ch Li Thc Tien
themselves of this bliss. They vowed in the Cho Hanh Gia: See Nam e Ngh Cua c Phat
beginning of their religious career that until Cho Hanh Gia.
everyone of their fellow-beings is led to enjoy the Nam e T au Tien Cua c Phat : First five
eternal happiness of Nirvana, they themselves disciples of the BuddhaTheo c Phat va Phat
would not leave this world of pain and suffering, Phap cua Hoa Thng Narada, nam v e t au
but must strenuously and with every possible tien cua c Phat la nhng v Kieu Tran Nh, Bat
means work toward the completion of their e (Bhaddiya), Thap Lc Ca Diep (Dasabala-
mission. But as there will be no termination of life Kasyapa), Ma Nam Cau Li (Mahanama), va At
as long as the universe continues to exist, Be (Assaji)According to The Buddha and His
Bodhisattvas may have no chance for ever to rest Teaching, written by Most Venerable Narada, the
themselves quietly with their work finished in the first five disciples of the Buddha were Kondanna,
serenity of Nirvana. The time will come even to Bhaddiya, Dasabala-Kasyapa, Mahanama, and
those who speak evil of the Bodhisattvayana when Assaji.
through the power of the Buddhas they finally Nam ieu Khong The Thanh Tu: Hanh gia tu
embrace the Mahayana and by amassing stock of thien nen luon nh rang tren the gian nay co nam
merit enter into Nirvana, for the Buddhas are ieu ma khong ai co the thanh tu c. Th nhat
always working for the benefit of all beings no la muon than khong gia nhng no van c gia.
matter what they are. But as for Bodhisattvas they Th nh la muon khong benh ma van c benh. Th
never enter into Nirvana as they have a deep ba la muon khong chet nhng van c chet tng
insight into the nature of things which are already phut tng giay. Th t la choi bo s hoai diet khi
in Nirvana even as they are. Thus, we know s hoai diet van s s ra o. Th nam la muon bat
where Bodhisattvas stand in their never-ending tan nhng van c phai chu tanZen practitioners
task of leading all beings into the final abode of should always remember that there are five things
rest. which no one is able to accomplish in this world.
Nam e Ngh Cua c Phat Cho Hanh Gia: First, to cease growing old when he is growing
Th nhat la co tao nhng t tng tot, trai nghch old. Second, to cease being sick, but he still gets
vi loai t tng tr ngai, nh khi b long san han sick. Third, to cease dying, but he is still dying at
lam tr ngai th nen tao tam t. Th nh la suy every moment he lives. Fourth, to deny extinction
niem ve nhng hau qua xau co the xay ra, nh when there is extinction. Fifth, to deny exhaustion.
ngh rang san han co the a en toi loi, sat nhan, Nam ieu Kien Can Thiet e Tao Nen Nghiep
van van Th ba la khong e y, co quen lang Sat Sanh: Nam ieu nay bao gom: co mot chung
nhng t tng xau xa ay. Th t la i ngc dong sanh, biet rang o la mot chung sanh, y muon giet,
t tng, phang lan len, tm hieu do au t tng o co gang e giet, va giet chetFive necessary
nhiem ay phat sanh, va nh vay, trong tien trnh conditions to complete the evil of killing: a living
ngc chieu ay, hanh gia quen dan ieu xau. Th being, knowledge that it is a living being, intention
nam la gian tiep van dung nang lc vat chatFive of killing, effort to kill, and consequent death.
practical suggestions given by the Buddha will be Nam ieu Kien Can Thiet e Thanh Cong Cua
beneficial to all: First, harbouring a good thought Ngi Tu: Five conditions to be successful for any
opposite to the encroaching one, e.g., loving- Buddhist practitionerTheo Hoa Thng Thch
kindness in the case of hatred. Second, reflecting Thien Tam trong Niem Phat Thap Ye u, neu luan
upon possible evil consequences, e.g., anger xet tren ng hanh ao, khi cha c sanh ve
sometimes results in murder. Third, simple neglect Cc Lac, th tu Tnh o cung co the b ma chng.
or becoming wholly inattentive to them. Fourth, Song phan nhieu la do hanh gia khong hieu giao
tracing the cause which led to the arising of the ly, chang kheo tr tam, e noi ma phat khi khien
unwholesome thoughts and thus forgetting them in chieu cam ngoai ma en pha hoai. Neu gi c
the retrospective process. Fifth, direct physical tam bnh tnh, th vi oai lc cong c cua cau
force. hong danh, ngoai ma khong lam chi c, va
 2545

phien nao cung lan lan b tieu tr. V the ngi tu completion of the evil of stealing: anothers
Tnh o, ma canh neu co cung la phan t. Trai lai property, knowledge that it is so, intention of
ngi tu Thien, ma canh hien nhieu, bi ch nng stealing, effort to steal, and actual removal.
vao t lc. Bac Thien s phai u nam ieu kien Nam ieu Kien Can Thiet Tren ng Giac
sau ay. Neu v tu thien nao khong hoi u nam Ngo: Five qualificationsc Phat day: "Ngi
ieu kien tren rat de b ma chng lam ton hai. huan luyen voi phai co nam ieu kien: sc khoe
Nam ieu nay bao gom: Th nhat la gii hanh tinh tot, t tin, tinh chuyen, thanh that trong chu ch,
nghiem. Th nh la can tanh le lang sang suot. Th va phai co tr hue. e i theo con ng giac ngo
ba la phai hieu ro ao ly, kheo phan biet tng cua Phat, hanh gia cung phai co nam ieu kien
chanh ta, chan, vong. Th t la y ch manh me nay"The Buddha taught: To be a trainer of
vng ben. Th nam la phai nng ni bac thien tri elephants, one must have five qualifications: good
thc thong kinh ien, a co kinh nghiem tu thien health, self-confidence, diligence, sincerity of
nhieu nam e nh s hng danWhile treading purpose, and wisdom. To follow the Buddhas
the Way but not yet reborn in the Pure Land, the Noble Path to Enlightenment, one must have the
practitioner of Buddha Recitation may also same five good qualities.
encounter demonic obstacles. However, in most Nam ieu Li ch Cua Ngi Gi u Gii:
cases, this is because he does not understand the Theo Kinh ai Bat Niet Ban va Kinh Phung Tung
Dharma and is not skillful at reining in his mind, trong Trng Bo Kinh, co nam ieu li ch cho
letting internal demons or afflictions spring up, ngi u gii. Th nhat la ngi gi gii nh
which, in turn, attract external demons. If he can khong phong tung nen c tai san sung tuc. Th
keep his mind empty and still and recite the nh la ngi gi gii tieng tot on khap. Th ba la
Buddhas name, external demons will be ngi gi gii, khi vao hoi chung nao, Sat e Li,
powerless and afflictions will gradually disappear. Ba La Mon, Sa Mon hay c s, v ay vao mot cach
Thus, for the Pure Land practitioner, even if ng hoang, khong dao ong. Th t la ngi gi
demonic obstacles do appear, they are few in gii khi menh chung se chet mot cach khong s
number. Advanced Zen practitioners, on the other set, khong dao ong. Th nam la ngi gi gii,
hand, face many demonic occurrences because sau khi than hoai menh chung c sanh len thien
they rely only on their own strength and self- thu hay Thien giiAccording to the
power. A Zen follower should fulfill the following Mahaparinibbana Sutta and the Sangiti Sutta in
five conditions to be successful. If a Zen the Long Discourses of the Buddha, there are five
practitioner does not meet these five conditions, advantages to one of good morality and of success
he is very easily subject to get harm from demons. in morality. First, through careful attention to his
These five conditions include: First, he should affairs, he gains much wealth. Second, he gets a
keep the precepts strictly. Second, his nature and good reputation for morality and good conduct.
roots should be quick and enlightened. Third, he Third, whatever assembly he approaches, whether
should have a clear understanding of the Dharma, of Khattiyas, Brahmins, Ascetics, or
skillfully distinguishing the correct from the Householders, he does so with confidence and
deviant, the true from the false. Fourth, he should assurance. Fourth, at the end of his life, he dies
be firm and stable in his determination. Fifth, he unconfused. Fifth, after death, at breaking up of
should be guided by a good advisor, who has a the body, he arises in a good place, a heavenly
thorough understanding of the sutras and many world.
years experience in meditation. Nam ieu Nguy Hiem Cua Ngi Ac Pha Gii:
Nam ieu Can Thiet e Thanh Lap Nghiep SampadaFive dangers to the immoral through
Trom Cap: Nam ieu kien can thiet e hoan lapsing from moralityTheo Kinh ai Bat Niet
thanh ac nghiep trom cap: co s hu cua ngi Ban va Kinh Phung Tung trong Trng Bo Kinh,
khac, biet nh vay, co y nh oat vat ay lam s co nam ieu nguy hiem cua ngi ac gii. Th
hu cho mnh, co gang trom cap, chnh hanh ong nhat la ngi ac gii v pham gii luat do phong
trom capFive conditions are necessary for the dat thiet hai nhieu tai san. Th nh la ngi ac
 2546

gii, tieng xau on khap. Th ba la ngi ac gii, Nam c Tnh Can Ban Cua Ngi Tu Thien:
khi vao hoi chung sat e Li, Ba La Mon, Sa Mon Nam ieu nay bao gom: Th nhat la gii hanh tinh
hay c s, eu vao mot cach s set va dao ong. nghiem. Th nh la can tanh nhanh nhen sang
Th t la ngi ac gii, chet mot cach me loan khi suot. Th ba la thau triet chan ly va kheo phan
menh chung. Th nam la ngi ac gii, khi than biet chanh ta chan nguy. Th t la y ch kien nh.
hoai mang chung se sanh vao kho gii, ac thu, oa Th nam la luon nng theo ch thien hu tri thc,
x, a ngucAccording to the Mahaparinibbana nhng ngi lau thong kinh ien, tinh chuyen tu
Sutta and the Sangiti Sutta in the Long Discourses hanh e c hng dan ung an Five basic
of the Buddha, there are five dangers to the characteristics of any Zen cultivators: First, strictly
immoral through lapsing from morality (bad keep the precepts. Second, nature and roots should
morality or failure in morality). First, he suffers be active (swift) and enlightened. Third,
great loss of property through neglecting his understand clearly the Buddha teachings and
affairs. Second, he gets bad reputation for skillfully distinguish right from wrong, as well as
immorality and misconduct. Third, whatever true from false. Fourth, firm and stable
assembly he approaches, whether of Khattiyas, determination. Fifth, he should always cultivate
Bramins, Ascetics, or Householders, he does so with good advisors, who have a thorough
differently and shyly. Fourth, at the end of his life, knowledge of the sutras and who zealously
he dies confused. Fifth, after death, at the practise meditation to obtain the right guidance.
breaking up of the body, he arises in an evil state, Nam ng Ac: Five evil destiniesNgu Ac
a bad fate, in suffering and hell. aoNam ng tai sanh vao coi acSee Ngu
Nam ieu Thuan Li Khi at Bo Tat Qua: ao Luan Hoi.
Theo cac nha Nhat Thiet Hu Bo, co nam ieu Nam Giai oan Thien Tap: Five stages of
thuan li cho nhng ai a at c Bo Tat qua. meditation practicesTheo Hoa Thng Thch
Th nhat la khong sanh ni coi ac, ma ch coi Giac Nhien trong Phap Mon Toa Thien, ly thuyet
ngi hoac coi tri. Th nh la khong sanh trong va thc hanh cua Thien Phat giao qua menh mong
nha ngheo hoac giai cap thap. Th ba la sanh lam nen khong cach g thc tap het c. Tuy nhien,
ngi nam ao c, ch khong phai la phu n. Th noi chung hanh gia toa thien eu trai qua nam giai
t la sau can hoan hao khong thieu kem. Th nam oan sau ay. Th nhat la em hi th, tap trung
la nh nhng i song trc cua chnh mnh ma em hi th vao va th ra t 1 en 10. Roi tiep tuc
khong quenAccording to Sarvastivadis, there em lai. Neu b t v ngoai canh chi phoi, ng
are five advantages for those who attain the lo, c em tr lai t 1 en 10. C em hi th cho
Bodhisattvahood: First, they are not born in en khi nao khong con nhu cau em na. Ly do tai
woeful states, but only among gods and men. sao chung ta can nen em hi th v s ho hap a
Second, they are no more reborn in a poor or a giup rat nhieu trong viec lam giam bt ganh nang
low class family. Third, they are, by virtue, a man cho he than kinh giao cam cua con ngi. Thng
and not a woman. Fourth, they are born in th ngi ta hay lay bo ngc lam trong tam cho
perfection free from physical defects. Fifth, they viec ho hap, con thien gia th tap th sau, ngha la
can remember the previous lives of their own and di cai trong tam nay xuong ti phan bung di.
never forget them. Tuy nhien, viec di trong tam ho hap t ngc
Nam nh Luat Thien Nhien: Dharma-niyama xuong bung khong phai la viec cua oi ngay oi
(skt)Panca-niyama (skt)Five natural orders ba. Neu khong kheo, hanh gia co the mang benh
Nam nh luat thien nhien: nh luat vat ly, nh ve ho hap. Neu khong di c trong tam xuong
luat sinh ly, nh luat tac nghiep, nh luat tam ly, phan bung di, cach hay nhat la c th t nhien
va nh luat van phapFive orders of nature: va tiep tuc tap trung vao hi th. Hanh gia khong
physical law (rtu-niyama), physiological law (bija- nen v mong cau co ket qua nhanh chong ma t ep
niyama), law of karma produce (karma-niyama), mnh qua ang, ngc lai nen phai bao tr ho hap
psychological law (citta-niyama), and law of all bnh thng, nhng co gang thc tap eu an la
things (dharma-niyama). c. Sau mot thi gian thc tap thng xuyen, t

nhien hi th cua ban se dai ra va cham lai, ngha
la ban a co kha nang th that sau ti tan an ien
(bung di). Th nh la khi khong con nhu cau
em hi th na, co the noi la tam tr ban a hp
nhat vi hi th. Luc nay ban se cam thay khong
kh ma ban ht vao phoi nh tran lan khap chau
than, ngay ca ni cong long si toc cua ban. Luc
nay tam tr ban tr nen tnh lang va thanh thoat.
Th ba, giai oan nay, ban hoan toan quen het
viec em hi th va at tam ngay tren song mui.
Ban se cam thay cc ky tnh lang va quan bnh.
Than tam ban nh giam xuong mc khong giong
nh mot chiec la ang t t ri xuong at. ay la
trang thai tam ma a hay ai nh trong Thien Na.
Tuy nhien, ban khong nen bam vu vao trang thai
nay du no tao cho ban mot cam giac that la tuyet
vi, nhng hay coi chng. Th t, giai oan th
t ban nen canh giac quan sat hi th nhe nhang
cua ban va phan tch ngu uan cua than nay. S
phan tch nay giup ban giam thieu vong niem cho
en khi at c vo niem. S phan tch nay cung
khien ban nhan chan ra rang tat ca nhng th o
(ngu uan) eu la gia tam va h ao ch khong co t
tanh. C tiep tuc nhan chan nh vay, tam tr se the
nghiem c s h ao cua t nga. Roi th t nhien
ban phat giac ra rang s ton tai cua mnh t trc
en gi chang qua ch la s tch tu cua mot chuoi
dai vong niem va phien nao, va nhng th nay
khong phai la con ngi ch thc cua ban. Con
ngi ch thc cua ban hay ban lai dien muc cua
ban cung vi tat ca moi s vat khach quan khong
the chia cat c (ngha la khong co mot t nga
oc lap va trng ton). Th nam la sau khi trai qua
bon giai oan ke tren, tam ban luc nay t nhien
c a tr ve trang thai vo nhiem ban au hay
bon tam thanh tnh. Ban se cam thay rang tat ca
nhng g ban a kinh qua eu co tnh chat nh
nguyen v hay con tam nay va vat nay tng ng
nhau. Dt bo c tanh lng phan nay ban se the
nghiem c tanh Khong ngay tren than tam
cua ban. Tuy nhien, e ket luan, toi xin chan
thanh nhac ban ve tnh thc tien cua Thien Na:
Nhng g ban va oc c trong quyen Phap
Mon Toa Thien t chung khong phai la Thien.
Thien la nhng g ma ban phai hoc hoi va kinh
qua bang chnh kinh nghiem cua ban. Neu khong
th quyen Phap Mon Toa Thien nay ch la nhng
trang giay lon lam cho tam thc von d a tap
2547
nhap cua ban them tap nhap hn, chang nhng
khong giup g c cho ban ma con co phu tam
long nhiet thanh muon at thanh ket qua t Thien
tap cua banAccording to Most Venerable Thich
Giac Nhien in The Methods of Sitting Meditation,
the theories and practices of Buddhist meditation
are so immense that in no way we are able to
practice them all. However, generally speaking,
sitting-meditation practitioners should always
undergo the following five stages: First, count the
breath, focusing the mind on the counting of both
inhaling and exhaling breaths from one to ten.
Then continue to recount them. If interrupted due
to distractions, dont worry, just repeat counting
them from one till the need for counting vanishes.
The reason why we try to count the breath for
breathing has a lot to do with relieving burden of
the sympathetic nervous system. Usually, a
normal person would use the chest as the center of
his breathing, a Zen practitioner, however, would
try to breath deeper, that is to say he try to shift
the center to his lower abdomen. However, to shift
the center of breathing from chest to lower
abdomen can not be accomplished in a couple of
days of practice. If not be so careful, practitioner
can damage his respiratory system. If you cannot
shift the center down to the lower abdomen, the
best way is to follow the natural course breathing
and to keep concentrating on your breath, no
matter deep or shallow. Practitioner should not
force yourself to a quick result. In the contrary,
you should maintain your normal breathing, but try
to practice on a regular basis. After a period of
time of regular practice, your breath will naturally
lengthen and slow down, frequency of breath will
reduce. That is to say, you are able to achieve
deep breathing down to your lower abdomen.
Second, when there is no need for counting the
breath any more, it is to say your mind merges
with the breathing. You will feel that the air takes
in spreads through your entire body, even to the
tip of your hair. Your mind will become very calm
and serene. Third, at this stage, you completely
ignore the breath and stop the mind on the tip of
the nose. You will feel extremely tranquil and
balanced. Your body and mind will reduce to
nothing as a leaf that is gradually falling to the
ground. This is the stage of samadhi. However,
 2548

you should not cling to it. Although the experience khong li ch, va vi t tam hay vi san tam
is wondrous, but be careful. Fourth, at the fourth According to the Kakacupama Sutta in the Middle
stage, you should be alert to observe your suble Length Discourses of the Buddha, the Buddha
breath, and analyze the five components of this taught: Bhikkhus! There are five courses of
physical body. This will help you reduce speech that others may use when they address
wandering thoughts until reaching the state of you. They are: their speech may be timely or
mindfulness. This will also make you realize that untimely, true or untrue, gentle or harsh,
all of them are momentary and delusive of no-self connected with good or with harm, and spoken
nature. By repeating scanning, your mind will be with a mind of loving-kindness or with inner hate.
able to realize the very illusion of the ego. Then Nam Loai Tam Hanh Sac Gii: See Nam Tam
you will naturally realize that your existence in Hanh Sac Gii.
the past was built on an accumulated pile of Nam Li ch Cua Ngi Gi c Hanh: Nam
perplexed and wrongful notions which are not li ch cho ngi c hanh toan thien gii (Tang
your true self. Your true self is one that is Chi Bo Kinh): Th nhat la ngi co gii c tha
inalienable from all matters (that is to say, there is hng gia tai ln nh tinh can. Th nh la ngi co
no such indepdendent and permanent ego). Fifth, gii c, c tieng tot on xa. Th ba la ngi co
after undergoing four above mentioned stages, gii c, khong s hai rut re khi en gia chung
your mind will naturally be brought back to the hoi Sat e li, Ba-La-Mon, gia chu hay Sa Mon.
original undefiled state. You will feel all that you Th t la ngi co gii c khi chet tam khong tan
have experienced up till now was a dualistic loan. Th nam la ngi co gii c, luc menh
nature because you always think that there is a chung c sanh vao coi an lac hay canh tri
mind to practice meditation and an object to be Five benefits for the virtuous in the perfecting of
practiced on. Ridding yourself of this dichotomy, virtue: First, one who is virtuous, possessed of
you will realize that the nature of your body and virtue, comes into a large fortune as consequence
mind is nothing but emptiness. However, in of diligence. Second, one who is virtuous,
conclusion, I would like to sincerely remind you possessed of virtue, a fair name is spread abroad.
about the practical nature of Dhyana: what you Third, one who is virtuous, possessed of virtue,
have just read in The Method of Sitting enters an assembly of Khattiyas, Brahmans,
Meditation is not meditation itself. Meditation householders or ascetics without fear or hesitation.
requires learning, practicing, and realizing with Fourth, one who is virtuous, dies unconfused.
your own epxrience. If not, the Medthod of Sitting Fifth, one who is virtuous, possessed of virtue, on
Meditation is worth no more than disordered the break up of the body after death, reappears in
papers that makes your already confused mind a happy destiny or in the heavenly world.
more confused. It will not assist you in any way, Nam Li ch Cua Kinh Hanh: Five benefits of
but it will put away your sincere wishes of Walking Meditationc Phat day ve 5 li ch
learning and practicing meditation. cua viec i kinh hanh: Th nhat la ngi i kinh
Nam Huyen Ngha: Five wonderful meanings or hanh se co sc chu ng ben b cho nhng cuoc
termsSee Ngu Huyen Ngha Tam Luan Tong. hanh trnh dai. ay la ieu kien quan trong vao
Nam Loai Bao Ve: Five protectionsSee Ngu thi cua c Phat v thi bay gi Ty Kheo va Ty
Chung Bao Ve. Kheo Ni khong co phng tien di chuyen nao khac
Nam Loai Hoai Nghi: Five DoubtsSee Ngu hn oi chan. La hanh gia cua thi buoi hom nay
Nghi. ban co the t xem mnh nh cac v Ty Kheo, va co
Nam Loai Ngon Ng: Five courses of speech the ngh en li ch nay n thuan nh la tang
Theo Kinh V Du Cai Ca trong Trung Bo, c cng sc manh ve the chat. Th nh la trong khi
Phat day: Ch Ty Kheo, co nam loai ngon ng i kinh hanh, hanh gia phai lam gap ba lan s co
ma ngi khac co the dung khi noi vi cac ban. gang. Co gang ve the chat e nhac chan len va
o la: ung thi hay phi thi, chan that hay khong phai co s co gang tinh than e tnh thc vao viec
chan that, nhu nhuyen hay tho bao, co li ch hay kinh hanh. ay la yeu to chanh tinh tan trong Bat
 2549

Thanh ao c c Phat giang day. Neu s co physical strengthening. Second, during walking
gang gap ba nay tiep tuc trong suot s chuyen meditation, practitioner must triple his effort.
ong t nhac chan len, at chan xuong va di Mechanical effort is needed to lift the foot and
chuyen ve pha trc th chang nhng sc manh there is also the mental effort to be aware of the
the chat c tang cng ma sc ben b lien tuc walking movement. This is the factor of right
cua tinh than cung se c tang cng. ieu nay effort from the Eightfold Noble Path taught by the
rat quan trong cho lan hanh thien sap ti. Th ba Buddha. If this triple effort continues through the
la s quan bnh gia toa thien va kinh hanh gop movements of lifting the foot, placing it down and
phan lam tot sc khoe cua hanh gia, viec nay lai moving it forward, it will strengthen not only the
giup hanh gia tien nhanh trong tu tap. D nhien la physical strength, but also the mental strength.
rat kho thc tap toa thien luc ban khong co sc This is very important for the next meditation
khoe tot hay luc benh hoan. Ngoi nhieu qua co the session. Third, the balance between sitting and
gay ra s kho chu ve the chat va co the a ti walking meditations contributes to good health,
benh hoan. Nhng s thay oi t the va s di which in turn speed up the progress in cultivation.
chuyen trong khi i thien hanh co the phuc hoat Obviously it is difficult to practice sitting
cac bap tht va kch thch s lu thong cua mau. meditation when you dont have good health or
ieu nay chang nhng giup phuc hoat sc manh when you are sick. Too much sitting can cause
the chat, ma con giup cho hanh gia tranh c many physical discomfort and can lead to
benh tat na. Th t la thien hanh giup cho viec illnesses. But the shift of posture and movements
tieu hoa c de dang. Viec tieu hoa kho khan se of walking meditation revive the muscles and
em lai nhieu bc boi kho chu va co the la mot stimulate circulation. This does not only help you
tr ngai trong viec tu tap. Kinh hanh giup cho viec revive your physical strength, but it also help you
bai tiet c de dang, giam thieu c thuy mien prevent illness. Fourth, walking meditation assists
va hon tram. Sau khi an va trc khi ngoi thien, digestion. Improper digestion produces a lot of
hanh gia nen i kinh hanh e tranh buon ngu. i discomfort and thus a hindrance to practice.
kinh hanh ngay khi thc day vao buoi sang la Walking meditation helps keep the bowels clear,
cach rat tot e thiet lap chanh niem va tranh c minimizing sloth and torpor. After a meal and
ngu gat trong thi khoa toa thien au ngay. Th before sitting, practitioner should do a good
nam la kinh hanh co the giup tao nen s nh tam walking meditation to prevent drowsiness.
lau dai. Khi tam tap trung vao moi chuyen ong Walking as soon as one gets up in the morning is
trong khi i kinh hanh, th s nh tam se tr nen also a good way to establish mindfulness and to
lien tuc, moi bc i tao nen mot can ban vng avoid nodding head in the first sitting of the day.
chac cho s nh tam, va giup cho tam gi c s Fifth, walking meditation can help build durable
tap trung vao e muc t luc nay qua luc khac, cuoi concentration. As the mind works to focus on each
cung se nhan chan c thc tng cua van hu movement during the walking session,
tang mc tham sau nhat. Mot hanh gia khong bao concentration becomes continuous. Every step
gi chu i kinh hanh se gap kho khan khi toa builds the firm foundation for concentration, and
thien. Neu hanh gia nao i kinh hanh eu an se helps the mind stay with the object from moment
t ong co chanh niem va chanh nh trong thi to moment, eventually to reveal the true nature of
khoa toa thienThe Buddha described five reality at the deepest level. A practitioner who
additional, specific benefits of walking meditation: never does walking meditation will have a
First, one who does walking meditation will have difficult time getting anywhere when he or she sit
the stamina to go long journeys. This is important down on the sitting meditation. But one who is
in the Buddhas time, when Bhiksus and Bhiksunis diligent in walking meditation will automatically
(monks and nuns), had no means of transportation carry strong mindfulness and firm concentration
other than their feet and legs. As a meditation into sitting meditation.
practitioner today can consider yourself to be Nam Mon Ngan Che: Five hindrances or
Bhiksus, and can think of this benefit simply as coversSee Ngu Ac, Ngu Cai, Ngu Trien Cai.

Nam Mi e Muc Hanh Thien: Fifty modes of
meditationSee Ngu Thap Phap.
Nam Mi Hai Tam S: Theo Luan Vi Dieu
Phap (A Ty at Ma), co 52 tam s According to
the Abhidharma, there are fifty-two mental states:
1-7) Bay Tam S Pho Thong: Xuc (Phasso (p),
Tho (Vedana (p), Tng (Sanna (p), Tac Y
hay Hanh (Cetana (p), Nhat iem (Ekagagta
(p), Mang Can (Jivitindriyam (p), va Chu Y
(Manasikaro (p)Seven Universal Mental
Factors: Contact, Feeling, Perception,
Volition, One-pointedness, Life faculty, and
Attention.
8-13)Sau Tam S Rieng Biet: Tam (Vitakko (p),
Sat (Vicaro (p), Xac nh (Adhimokkho (p),
Tinh Tan (Viriyam (p), Ph (Piti (p), Duc
(Chando (p)Six Occasional Mental Factors:
Initial application, Sustained application,
Decision, Energy, Zest, and Desire.
14-27)Mi bon Tam S Bat Thien Fourteen
Unwholesome Mental Factors:
a) (14-17) Bon Tam S Bat Thien Pho Thong: Si
(Moho (p), Vo Tam (Ahirikam (p), Vo Quy
(Anottappam (p), Phong Dat (Uddhaccam
(p)Four Unwholesome Universal Mental
Factors: Delusion, Shamelessness,
Fearlessness of wrong-doing, and
Restlessness.
b) (18-27) Mi Tam S Bat Thien Rieng Biet: 1-5) Nam tam s bien hanh Sarvatraga (skt): Tac y
Tham (Lobho (p), Ta Kien (Ditthi (p), Nga
Man (Mano (p), San (Doso (p), Ganh T (Issa
(p), Xan Tham (Macchariyam (p), Lo Au
(Kukkuc-cam (p), Hon Tram (Thinam (p),
Thuy Mien (Middham (p), Hoai Nghi
(Vicikiccha (p)Ten Unwholesome
Occasional Mental Factors: Greed, Wrong
views, Conceit, Hatred, Envy, Avarice,
Worry, Sloth, Torpor, and Doubt.
28-46)Tam S ep: Tn (Saddha (p), Niem (Sati
(p), Tam (Hiri (p), Quy (Ottappam (p), Khong
Tham (Alobho (p), Khong San (Adoso (p), Xa
(Tatramjjhattata (p), Tam S Vang Lang
(Kayapassadhi (p), Tam Vang Lang
(Cittapassadhi (p), Tam S Khinh An
(Kayalahuta (p), Tam Khinh An (Cittalahuta
(p), Tam S Nhu Thuan (Kayamuduta (p),
Tam Nhu Thuan (Cittamuduta (p), Tam S
Thch ng (Kayakammannata (p), Tam Thch
2550
ng (Citta-kammannata (p), Tam S Tinh
Luyen (Kayapagunnata (p), Tam Tinh Luyen
(Citta-pagunnata (p), Tam S Chanh Trc
(Kayujjukata (p), va Tam Chanh Trc
(Cittujjukata (p)Beautiful Mental Factors:
Faith, Mindfulness, Shame, Fear of wrong-
doing, Non-greed, Non-hatred, Neutrality of
mind, Tranquility of mental body, Tranquility
of consciousness, Lightness of mental body,
Lightness of consciousness, Malleability of
mental body, Malleability of consciousness,
Wieldiness of mental body, Wieldiness of
consciousness, Proficiency of mental body,
Proficiency of consciousness, Rectitude of
mental body, and Rectitude of consciousness.
47-49) Ba Tam S Tiet Che: Chanh Ng
(Sammavaca (p), Chanh Nghiep
(Sammakammanto (p), Chanh Mang (Samma-
ajivo (p)Three Abstinences: Right speech,
Right action, and Right livelihood.
50-51)Hai Tam S Vo Lng: Bi (Karuna (p), Hy
(Mudita pana (p)Two Illimitables:
Compassion, and Appreciative joy.
52) Mot Tam S Tue Can: Tue Can (Pannindriya
(p)One Non-Delusion: Wisdom faculty.
Nam Mi Mot Tam S: Theo ai Tha, co 51
tam sAccording to the Mahayana, there are
fifty-one Dharmas interactive with the Mind:
(Manaskara (skt) co ngha la chu tam vao viec
g. Xuc (Sparsha (skt) co ngha la sau khi chu
tam vao viec g, ngi ta co khuynh hng
tiep xuc vi no. Tho (Vedana (skt) co ngha la
mot khi tiep xuc a thanh lap, tho lien khi
len. Tng (Samjna (skt) co ngha la khi tho
a khi len th tng lien xay ra. T Cetana
(skt) co ngha la mot khi a co tng la
T hay s suy ngh lien theo sauFive
universally interactive: Attention, which
means to pay attention on something. Contact,
which means after paying attention on
something, one has a tendency to want to
come in contact with it. Feeling, which means
once contact is established, feeling arises.
Conceptualization, which means once feeling
arises, conceptualization occurs. Cetana
means deliberation, once there is
 2551

conceptualization, then deliberation sets cultivation of Zen. Before samadhi is actually

in. achieved, one experiences light-ease. Non-
6-10)Nam tam s biet canh (Viniyata (skt): Duc laxness, which means to follow the rules.
(Chanda (skt) co ngha la mong muon cai g Renunciation, which means not to grasp on
o. Thang giai (Adhimoksha (skt) co ngha la the past, but to renounce everything within
hieu biet ro rang, khong con nghi ng g ca. the activity skhandha which is not in accord
Niem (Smriti (skt) co ngha la nh ro rang. with the rules. Non-harming, which means not
nh (Samadhi (skt) co ngha la chuyen chu harming any living beings.
tam tap trung t tng vao mot cai g o. Tue 22-27)Sau phien nao can ban (Klesha (skt): Tham
(Prajna (skt) co ngha la kha nang phan oan co ngha la tham tai, sac, danh, thc, thuy hay
ma mot ngi bnh thng cung coFive sac, thinh, hng, v, xuc. San (Pratigha (skt)
particular states: Desire means to want for co ngha la khong at c cai mnh ham
something. Resolution, which means supreme muon se a en san han. Si (Moha (skt) co
understanding. There is no doubt at all. ngha la khi gian d a khi len th con ngi
Recollection, which means remembering se khong con g ngoai si me. Man (Mana
clearly. Concentration, which means (skt) co ngha la nga man T cao t phu lam
exclusively pay attention to something. cho chung ta khinh thng ngi khac. Nghi
Judgment, which means ability to judge which (vicikitsa (skt) co ngha la khong tin hay
average person possesses. khong quyet nh c. Ac kien (see Ta Kien
11-21)Mi mot thien tam (Kushala (skt): Tn va Ngu Kien)Six fundamental afflictions:
(Shraddha (skt) co ngha la tin tng hay co Raga, which means greed. Greed for wealth,
niem tin hay co thai o tin. Tan, co ngha la sex, fame, food, sleep or greed for forms,
tinh tan hay sieng nang. Mot khi a co niem sounds, smells, tastes, and objects of touch.
tin, chung ta phai bien niem tin thanh hanh Anger (not obtaining what one is greedy for
ong vi s tinh can. Tam (Hri (skt) con co leads to anger). Moha, which means
ngha la t xau ho hoi han. Qu Apatraya ignorance. Once anger arises, one has nothing
(skt) co ngha la cam thay then vi ngi. Vo but ignorance. Arrogance, which means
tham hay khong tham (Alobha (skt). Vo san pride and conceit which causes one to look
hay khong san (Advesha (skt). Vo si hay down on others. Doubt, which means cannot
khong si (Amoha (skt). Khinh an, co ngha la believe or make up ones mind on something.
nhe nhang th thi. Ngi tu thien thng trai Drishti or Improper views (see Ngu kien va
qua giai oan khinh an trc khi tien vao Ta kien).
nh. Bat phong dat Apramada (skt) co 28-47)Hai mi tuy phien nao: Upaklesha (skt)
ngha la khong buong lung ma theo ung luat Twenty derivative afflictions.
le. Hanh xa Upeksha (skt) co ngha la lam roi a) (28-37) Mi Tieu Tuy phien nao: Phan
khong chap trc ma ngc lai xa bo tat ca (Krodha (skt) co ngha la s cam han ti bat
nhng hoat ong ngu uan. Bat hai Ahimsa thnh lnh va la s phoi hp cua gian hn. Han
(skt) co ngha la khong lam ton hai sinh vat xay ra khi chung ta e nen s cam xuc gian
Eleven Wholesome: Faith, which means to vao sau ben trong. Nao (Pradasa (skt) la phan
have a sense of belief or an attitude of faith. ng tnh cam nang ne hn han. Phu co
Virya, which means vigor. Once one has faith, ngha la s che dau. Cuong (Maya (skt) co
one should put it into action with vigor. ngha la s doi gat. Siem, co ngha la nnh b.
Shame, which also means Repentance. Kieu (Mada (skt) co ngha la ngh cao ve
Remorse, which means embarrassment. mnh va ngh thap ve ngi khac. Hai
Alobha means absence of greed. Advesha (Vihimsa (skt) co ngha la muon lam ton hai
means absence of anger. Amoha means ai. Tat hay o k ganh ghet (Irshya (skt), co
absence of ignorance. Prashraddhi, which ngha la bang cach nay hay cach khac, ganh
means light ease, an initial expedient in the ghet o k vi ngi hn mnh. Xan hay bon

xen (Matsarya (skt). Ngi bon xen t goi
chat tai san, ch khong muon chia xe vi ai
Ten Minor Grade Afflictions: Wrath which
comes suddenly and is a combination of anger
and hatred. Upanaha, which means hatred.
Hatred happens when one represses the
emotional feelings deep inside. Rage, of
which the emotional reaction is much more
severe than hatred. Mraksha, which means
covering or hiding something inside. Deceit,
which means false kindness or phone
intention. Shathya, which means flattery.
Conceit, which means to think high of self and
low of others. Harming, which means to want
to harm other people. Jealousy, which means
to become envious of the ones who surpass us
in one way or other. Stinginess, which means
one is tight about ones wealth, not wishing to
share it with others.
b) (38-39) Hai Trung Tuy Phien Nao: Vo tam
(Ahrikya (skt) co ngha la lam sai ma tng
mnh ung nen khong biet xau ho. Vo qu
(Anapatrapya (skt), co ngha la khong biet
then, khong t xet coi mnh co theo ung tieu
chuan vi ngi hay khongTwo
Intermediate Grade Afflictions: Lack of
shame, which means to do wrong, but always
feel self-righteous. Lack of remorse, which
means never examine to see if one is up to
the standards of others.
c) (40-47) Tam ai Tuy Phien Nao: Bat tn
(Ashraddhya (skt), co ngha la khong tn
nhiem hay tin tng ai, khong tin chanh phap
Giai ai hay bieng nhac tre nai (Kausidya
(skt), co ngha la khong lo oan ac tch thien.
Phong dat (Pramada (skt), co ngha la lam bat
c cai g mnh thch ch khong thuc liem than x se gay nen nhieu phc tap; v ay nen i en
tam theo nguyen tac. Hon tram (Styana (skt),
co ngha la m toi hay ngu guc trong tien trnh
tu tap. Trao c (Auddhatya (skt), co ngha la
ngi luon nhuc nhch khong yen. That niem
(Mushitasmriti (skt), co ngha la khong gi
c chanh niem. Bat chanh tri
(Asamprajanya (skt), co ngha la biet khong
chn chanh, tam tanh b ue nhiem am anh.
Bat nh (Tan loan), co ngha la tam roi
loanEight Major Grade Afflictions: Lack of
faith, which means not trust or believe in
2552
anyone, not to believe in the truth. Laziness,
which means not to try to eliminate
unwholesome deeds and to perform good
deeds. Laxiness, which means not to let the
body and mind to follow the rules but does
whatever one pleases. Torpor, which means
to feel obscure in mind or to fall asleep in the
process. Restlessness, which means one is
agitated and cannot keep still. Distraction,
which means to lose proper mindfulness.
Improper knowledge, which means one
become obssesses with defilement.
Wikshepa or scatteredness.
48-51)Bon bat nh: Aniyata (skt): Thuy mien, co
ngha la buon ngu lam m mt tam tr. Hoi, co
ngha la an nan viec lam ac trong qua kh.
Tam, co ngha la tm cau s viec lam cho tam
tanh bat on. T, co ngha la cu xet chnh
chan lam cho tam tanh yen onFour unfixed:
Middha, which means to fall asleep to
obscure the mind. Kaudritya, which means
regret or repent for wrong doings in the past.
Vitarka, which means investigation (to cause
the mind unstable). Vicara, which means
correct Examination (to pacify the mind).
Nam Nguyen Tac Luan An: Five principles to
make a verdictKhi c The Ton thuyet giang
ve nhng nguyen tac hanh chanh khon ngoan nh
nguyen tac cua King Great Light, Ngai a noi ve
nam nguyen tac luan an cua mot tham phan khon
ngoan. Th nhat, mot tham phan khon ngoan phai
xem xet ky lng ve s that cua nhng s kien
c trng bay. Th nh, mot tham phan khon
ngoan phai chac chan mnh co tham quyen. Neu v
tham phan co tham quyen ay u th cuoc x an
se co hieu qua; neu khong co tham quyen ma c
khi nao co nhng ieu kien ung an. Th ba, v
ay phai xet x phan minh, phai i vao tam tr cua
b cao. Neu thay rang hanh ong xay ra khong co
y pham toi, phai mien to ngi ay. Th t, v ay
nen tuyen an mot cach t ai ch khong cay nghiet;
ngha la hnh phat va phai ch khong qua ang.
V ay nen ch day pham nhan mot cach t ai va
cho pham nhan thi gian suy nghiem nhng loi
lam a gay nen. Th nam, v ay nen nh an bang
s cam thong ch khong bang s gian d; ngha la
ch len an toi ch khong phai ngi pham toi. S
 2553

phan quyet cua v ay nen ta tren can ban cam Nam Phap Tu Tap Tang Thng Tam: Five
thong, va danh c hoi cho pham nhan nhan thc things that keep cultivators from distracting
c nhng loi lam a gay nenWhen the thoughtsTheo Kinh so 20 trong Trung Bo Kinh,
Buddha preached about principles for wise c Phat nhac nh cac Ty Kheo ve nam phap tu
administration, he mentioned a wise tap tang thng tam e loai tr t tng bat thien.
administration like the principle of King Great Th nhat, neu do tac y en mot oi tng nao,
Light with five main principles of a wise judge. nhng t duy bat thien lien he en tham, san, si
First, a wise judge must examine the truthfulness khi len trong mot v Ty Kheo, v ay nen e y en
of the facts presented. Second, a wise judge must mot oi tng khac lien he en thien. Khi ay cac
ascertain that they fall within his jurisdiction. If he t duy bat thien se b loai tr, chung se tieu diet.
renders a judgment with full authority, it is Nh loai tr cac t duy bat thien ma noi tam c
effective, but if he does so without authority, it an tru, tr nen an tnh, nhat tam va nh tnh. V
only causes complications; he should await the nh mot ngi th moc kheo tay hay e t cua
correct conditions. Third, he must judge justly; that ngi th moc kheo tay lam vang ra va loai bo i
is, he must enter into the mind of the defendant. If mot cai nem tho vi cai nem nho hn. Cung vay,
he finds that the deed was done without criminal v Ty Kheo se loai tr oi tng bat thien o bang
intent, he should discharge the man. Fourth, he cach e y en mot oi tng khac c coi la
should pronounce his verdict with kindness but not thien lanh hn. Khi nhng t duy bat thien ket hp
harshness; that is, he should apply a proper vi tham, san, si c loai tr, chung se tieu diet.
punishment but should not go beyond that. A good Nh loai tr nhng t duy bat thien nay ma noi
ruler will instruct a criminal with kindness and tam c an tru, tr nen an tnh, nhat tam va nh
give him time to reflect upon his mistakes. Fifth, tnh. Th nh, neu nhng t duy bat thien van khi
he should judge with sympathy but not in anger; len trong v Ty Kheo a e y en mot oi tng
that is, he should condemn the crime but not the khac c xem la thien, v ay can phai suy xet
criminal. He should let his judgment rest on en nhng bat li cua nhng t duy bat thien nh
foundation of sympathy, and he should use the vay: Qua that nhng t duy cua mnh la bat thien,
occasion to try and make the criminal realize his ang che trach, va em lai nhng hau qua kho
mistakes. au. Nh suy xet nhng bat li cua t duy bat
Nam Phap Noi Tam Mot V Ty Kheo Can Phai thien nh vay ma nhng t duy bat thien ay se b
Co Neu Muon Ch Trch Mot V Khac: Theo loai tr. Th ba, neu v Ty Kheo, khi a suy xet
Kinh Phung Tung trong Trng Bo Kinh, co nam en nhng bat li cua nhng t duy bat thien, ma
phap noi tam mot v Ty Kheo can phai co neu chung van khi len, v ay nen khong chu y en
muon ch trch mot v khac. Th nhat, toi noi ung nhng t duy bat thien o na, khong e y en
thi, khong phai phi thi. Th nh, toi noi ung s nhng t duy bat thien o na. Khi ay cac t duy
that, khong sai s that. Th ba, toi noi mot cach t bat thien se b loai tr, chung se tieu diet. Th t,
ton, khong noi li ac khau. Th t, toi noi li co neu v Ty Kheo sau khi a e y en nhng t duy
li ch, khong noi li khong li ch. Th nam, toi thien, suy xet nhng bat li cua nhng t duy bat
noi li co long t, khong phai li san han thien, va khong e y en chung na, ma nhng t
According to the Sangiti Sutta in the Long duy bat thien van khi len, luc ay v Ty Kheo can
Discourses of the Buddha, there are five points to phai t bo hanh tng (goc) cua nhng t duy bat
be borne in mind by a monk wishing to rebuke thien o. Khi ay cac t duy bat thien se c loa
another: First, I will speak at the right time, not at tr, chung se tieu diet. Th nam, neu nhng t duy
the wrong time. Second, I will speak (state) the bat thien van khi sanh trong mot v Ty Kheo sau
truth, not what is false. Third, I will speak gently, khi a e y en s t bo hanh tng cua chung, v
not roughly. Fourth, I will speak for his good, not ay nen can chat rang, ep li len oc hong, dung
for his harm. Fifth, I will speak with love in my thien tam che ng, khac phuc va kiem soat ac ta m.
heart, not with enmity. Khi ay t duy bat thien se c loa tr, chung se
tieu dietAccording to the Twentieth discourse of
 2554

the Majjhima Nikaya, the Buddha reminded the cho v. Th nam, mua sam n trang cho v In
Bhiksus on five things that help them to keep the Sigalovada Sutta, the Buddha laid down the
away from distracting thoughts: First, if through five ways for a husband to show compassion and
reflection on an object, unwholesome thoughts respect for his wife as follows: First, he should
associated with desire, hate, and delusion arise in always minister to her by courtesy. Second, not to
a Monk, in order to get rid of them, he should despise her. Third, to be faithful to her. Fourth, to
reflect on another object which is wholesome. delegate authority in the household to her. Fifth,
Then the unwholesome thoughts are removed; to provide her with ornaments.
they disappear. By their removal the mind stands Nam Phep Cung Knh Cua V oi Vi Chong:
firm and becomes calm, unified and concentrated Theo Kinh Toat Yeu ao Ly Cho Ngi C S,
within his subject of meditation. As a skilled c Phat a ban hanh nam phep cung knh yeu
carpenter or his apprentice knocks out and thng cua ngi v oi vi chong nh sau: Th
removes a coarse peg with a fine one, so should nhat la lam tron bon phan cua mnh. Th nh la an
the Monk get rid of that unwholesome object by can tiep on than bang quyen thuoc ben chong.
reflecting on another object which is wholesome. Th ba la trung thanh vi chong. Th t la can
The unwholesome thoughts associated with desire, than gi gn tien bac cua cai ma chong kiem c.
hate and delusion are removed, they disappear. Th nam la luon kheo leo, sieng nang can man
By their removal the mind stands firm within the trong cong viecIn the Sigalovada Sutta, the
object of meditation. Second, if the unwholesome Buddha laid down the guidelines of five ways for
thoughts still arise in a Monk who reflects on a wife to show compassion and respect to her
another object which is wholesome, he should husband as follows: First, to perform her duties
consider the disadvantages of evil thoughts thus: well. Second, to be hospitable to her husbands
Indeed, these thoughts of mine are relatives and friends. Third, to be faithful to her
unwholesome, blameworthy, and bring painful husband. Fourth, to protect what he brings home.
consequences. Then his evil thoughts are Fifth, be always skilled and industrious in
removed, they disappear. Third, if the discharging her duties.
unwholesome thoughts still arise in a Monk who Nam Phien Trc Cha c oan Tan: c
thinks over their disadvantages, he should pay no Phat day trong Trung Bo Kinh, kinh Tam Hoang
attention to, and not reflect on those evil thoughts. Vu, co nam phien trc cha c oan tan. Phien
Then the evil thoughts are removed, they trc th nhat cha c oan tan: ay v Ty
disappear. Fourth, if the unwholesome thoughts Kheo oi vi nhng duc, khong phai khong tham
still arise in a Monk who pays no attention and ai, khong phai khong duc cau, khong phai khong
does not reflect on evil thoughts, he should reflect ai luyen, khong phai khong khao khat, khong phai
on removing the root of those thoughts. Then the khong nhiet tnh, khong phai khong khat ai, th
evil thoughts are removed, they disappear. Fifth, if tam cua v Ty Kheo o khong hng ve no lc,
the unwholesome thoughts still arise in a Monk chuyen can, kien tr, tinh tan. Phien trc th hai
who reflects on the removal of their root, he cha c oan tan: V Ty Kheo nao oi vi t
should with clenched teeth, and tongue pressed than khong phai khong tham ai, khong phai khong
against his palate, restrain, overcome, and control duc cau, khong phai khong ai luyen, khong phai
the evil mind with the good mind. Then the evil khong khao khat, khong phai khong nhiet tnh,
thoughts are removed, they disappear. khong phai khong khat ai, th tam cua v Ty Kheo
Nam Phep Cung Knh Cua Chong oi Vi V: o khong hng ve no lc, chuyen can, kien tr,
Theo Kinh Toat Yeu ao Ly Cho Ngi C S, tinh tan. Phien trc th ba cha c oan tan: V
c Phat a ban hanh nam phep cung knh cua Ty Kheo nao oi vi cac sac phap khong phai
ngi chong oi vi ngi v nh sau: Th nhat, khong tham ai, khong phai khong duc cau, khong
luon le o va thanh tao nha nhan vi v. Th nh, phai khong ai luyen, khong phai khong nhiet tnh,
khong to y khinh thng v. Th ba, trung thanh khong phai khong khat ai, th tam cua v Ty Kheo
vi v. Th t, trao quyen hanh quan ly trong nha o khong hng ve no lc, chuyen can, kien tr,
 2555

tinh tan. Phien trc th t cha c oan tan: V tam Hanh nh thien cung vi Tam, Sat, Ph, Lac va
Ty Kheo nao an cho en thoa the, cho en bung Nhat iem. Th ba, tam Hanh tam thien cung vi
cha ay, song thien nang ve khoai lac, ve sang Tam, Sat, Ph, Lac va Nhat iem. Th t, tam
toa, khoai lac ve ngu ngh, khoai lac ve thuy mien. Hanh t thien cung vi Tam, Sat, Ph, Lac va Nhat
Phien trc th nam cha c oan tan: Ty Kheo iem. Th nam, tam Hanh ngu thien cung vi
nao song pham hanh vi mong cau c sanh Tam, Sat, Ph, Lac va Nhat iem Five kinds of
thien gii vi y ngh: Ta vi gii nay, vi hanh Fine-Material-Sphere Functional Consciousness:
nay, vi kho hanh nay hay vi pham hanh nay se First jhana functional consciousness together with
c sanh lam ch Thien nay hay ch Thien initial application, sustained application, zest,
khac.In the Middle Length Discourses of the happiness, and one-pointedness. Second jhana
Buddha, the Wilderness in the Heart Sutra, the functional consciousness together with initial
Buddha confirmed: There are five shackles in the application, sustained application, zest, happiness,
heart. The first shackle in the heart that he has and one-pointedness. Third jhana functional
not severed: Here a bhikkhu is not free from lust, consciousness together with initial application,
desire, affection, thirst, fever, and craving for sustained application, zest, happiness, and one-
sensual pleasures, and thus his mind does not pointedness. Fourth jhana functional
incline to ardour, devotion, perseverance, and consciousness together with initial application,
striving. As his mind does not incline to ardour, sustained application, zest, happiness, and one-
devotion, perserverance, and striving. The second pointedness. Fifth jhana functional consciousness
shackle in the heart that he has not severed: A together with initial application, sustained
bhikkhu is not free from lust, desire, affection, application, zest, happiness, and one-pointedness.
thirst, fever, and craving for the body (the rest Nam Tam Hoang Vu: Ceto-khila (p)Five
remains the same as in the last part of 1). The mental blockagesTheo Kinh Phung Tung trong
third shackle in the heart that he has not severed: trng Bo Kinh, co nam tam hoang vu. Tam hoang
A bhikkhu is not free from lust, desire, affection, vu th nhat: ay v Ty Kheo nghi ng, do d,
thirst, fever, and craving for form (the rest remains khong quyet oan, khong co thoa man oi vi v
the same as the last part of 1). The fourth shackle ao S. The nen v ay khong no lc ung hng,
in the heart that that he has not severed: A khong hang hai, khong kien tr va tinh tan. Tam
bhikkhu eats as much as he likes until his belly is hoang vu th nh: ay v Ty Kheo nghi ng oi
full and indulges in the pleasures of sleeping, vi Phap, do d, khong quyet oan, khong co thoa
lolling, and drowsing As his mind does not man oi vi Phap. The nen v ay khong no lc
inclined to ardour, devotion, perserverance, and ung hng, khong hang hai, khong kien tr va
striving. The fifth shackle in the heart that that he tinh tan. Tam hoang vu th ba: ay v Ty Kheo
has not severed: A bhikkhu lives a holy life nghi ng oi vi Tang, do d, khong quyet oan,
aspiring to some order of gods thus: By this virtue khong co thoa man oi vi Tang. The nen v ay
or observance or asceticism or holy life, I shall khong no lc ung hng, khong hang hai, khong
become a great god or some lesser god, and thus kien tr va tinh tan. Tam hoang vu th t: ay v
his mind does not inclined to ardour, devotion, Ty Kheo nghi ng oi vi Hoc Phap, do d, khong
perserverance, and striving. quyet oan, khong co thoa man oi vi Hoc Phap.
Nam Phien Trc a c (Mot V Ty Kheo) The nen v ay khong no lc ung hng, khong
oan Tan: Five shackles in the heart that he has hang hai, khong kien tr va tinh tan. Tam hoang vu
severedSee Nam Phien Trc Cha c oan th nam: ay v Ty Kheo tc gian oi vi cac v
Tan (opposite meaning). ong pham hanh, khong hoan hy, tam dao ong,
Nam Suy Tng: Five signs of decaySee Ngu tr thanh hoang vu. V the v ay khong no lc
Suy. ung hng, khong hang hai, khong kien tr va
Nam Tam Hanh Sac Gii: Nam tam hanh sac tinh tanAccording to the Sangiti Sutta in the
gii bao gom: Th nhat, tam Hanh s thien cung Long Discourses of the Buddha, there are five
vi Tam, Sat, Ph, Lac va Nhat iem. Th nh, mental blockages: The first mental blockage: Here
 2556

a monk who has doubts and hesitations about the resultant consciousness together with initial
teacher, is dissatisfied and cannot settle his mind. application, sustained application, zest, happiness,
Thus his mind is not inclined towards ardour, and one-pointedness.
devotion, persistence and effort. The second Nam Tam Thien Sac Gii: Five kinds of Fine-
mental blockage: Here a monk who has doubts Sphere-Material-Wholesome-Consciousness
and hesitations about the Dhamma, is dissatisfied Moi tang trong nam hang Thien Sac Gii nay eu
and cannot settle his mind. Thus his mind is not la nhan tao qua tng xng cho hanh gia trong
inclined towards ardour, devotion, persistence and canh Sac Gii sau khi t bo xac than nay. Th
effort. The third mental blockage: Here a monk nhat, tam Thien s thien cung vi Tam, sat, Ph,
who has doubts and hesitations about the Sangha, Lac, va Nhat iem hay Tru. Th nh, tam Thien
is dissatisfied and cannot settle his mind. Thus his nh thien cung vi Tam, Sat, Ph, Lac va Nhat
mind is not inclined towards ardour, devotion, iem. Th ba, tam Thien tam thien cung vi Tam,
persistence and effort. The fourth mental Sat, Ph, Lac, va Nhat iem. Th t, tam Thien t
blockage: Here a monk who has doubts and thien cung vi Tam, Sat, Ph, Lac va Nhat iem.
hesitations about the training, is dissatisfied and Th nam, tam Thien ngu thien cung vi Tam, Sat,
cannot settle his mind. Thus his mind is not Ph, Lac va Nhat iemFive kinds of fine-
inclined towards ardour, devotion, persistence and material-sphere consciousness, or rupa jhanas.
effort. The fifth mental blockage: Here a monk These jhanas have their corresponding effects in
who is angry and displeased with his fellows in the the realms of form: First jhana moral or
holy life, he feels depressed and negative towards wholesome consciousness together with initial
them. Thus his mind is not inclined towards application, sustained application, zest, happiness,
ardour, devotion, persistence and effort. and one-pointedness. Second jhana moral or
Nam Tam Hoang Vu a c oan Tan: Five wholesome consciousness together with initial
Wilderness in the heart have been completely application, sustained application, zest, happiness,
abandoned (please see Nam Tam Hoang Vu, just and one-pointedness. Third jhana moral or
reversing the meaning, or place a no in front of wholesome consciousness together with initial
each rule). application, sustained application, zest, happiness,
Nam Tam Qua Sac Gii: Nam tam qua sac gii and one-pointedness. Fourth jhana moral or
bao gom: Th nhat, tam Qua s thien cung vi wholesome consciousness together with initial
Tam, Sat, Ph, Lac va Nhat iem. Th nh, tam application, sustained application, zest, happiness,
Qua nh thien cung vi Tam, Sat, Ph, Lac va Nhat and one-pointedness. Fifth jhana moral or
iem. Th ba, tam Qua tam thien cung vi Tam, wholesome consciousness together with initial
Sat, Ph, Lac va Nhat iem. Th t, tam Qua t application, sustained application, zest, happiness,
thien cung vi Tam, Sat, Ph, Lac va Nhat iem. and one-pointedness.
Th nam, tam Qua ngu thien cung vi Tam, Sat, Nam Thien Nghiep Tao Qua c Hng
Ph, Lac va Nhat iemFive kinds of Fine- Trong Sac Gii: Five kinds of kusala kamma
Material-Sphere Resultant Consciousness: First which may ripen in the realms of formSee Mi
jhana resultant consciousness together with initial Lam Tam Thien Thuoc Sac Gii (A).
application, sustained application, zest, happiness, Nam Thien Nghiep Tao Qua c Hng
and one-pointedness. Second jhana resultant Trong Vo Sac Gii: Five kinds of kusala kamma
consciousness together with initial application, which may ripen in the formless realmsSee T
sustained application, zest, happiness, and one- Khong X (B).
pointedness. Third jhana resultant consciousness Nam Thi Ky Phat Trien Cua Thai Nhi: Nam
together with initial application, sustained giai oan phat trien cua thai nhi: Thai tu (Kalalam
application, zest, happiness, and one-pointedness. (skt); sau 27 ngay (Arbudam (skt); sau 37 ngay
Fourth jhana resultant consciousness together with (Pesi (skt); sau 47 ngay (Ghana (skt); sau 57 ngay
initial application, sustained application, zest, khi tat ca cac can hnh thanh ay u (Prasakha
happiness, and one-pointedness. Fifth jhana (skt)The five evolutions of the embryo in the
 2557

womb: Embryo-initiation, after 27 days, after 37 produce soothing and enchanting sounds as they
days, after 47 days, and after 57 days when all usually did. Second, the auras around their bodies
form and organs all complete. will become dim. Third, after bathing the water
Nam Th Chi Tieu: Trong Kinh Pattakamma, droplets will remain on their bodies and will not
c Phat nhac nh mot ngi nen chi tieu cua cai dry spontaneously as they usually did. Fourth,
cua mnh theo nam cho sau ay: Th nhat la chi their personality ordinarily delightful and cheerful,
tieu ve thc pham, quan ao va cac nhu cau khac. today they seem uneasy and uncomfortable. Fifth,
Th nh la chi tieu nuoi cha me, v con va ngi the eyes will twitch constantly and will not be as
lam. Th ba la chi tieu ve thuoc thang va nhng clear as they used to be.
trng hp khan cap khac. Th t la chi tieu ve Nam Toi Ln: Panca-nantaryakarmani (skt)
muc ch t thien. Th nam la chi tieu vao nhng Ngu NghchSee Ngu Vo Gian Nghiep.
viec sau ay: oi x vi than quyen, oi x vi Nam Trng Hp e Phan Biet Canh Ma Hay
khach, cung dng e tng nh en nhng ngi Canh That: Five circumstances (criteria) that can
a khuat, dang le cung dng ch Thien, dang le help us determine which events are real and
cung dng ch Tang Ni, tra thue va le ph nha which belong to the demonic realmsTheo Thien
nc ung ky hanIn the Pattakamma Sutta, the Tong, co nam trng hp phan biet ma canh hay
Buddha reminded a person should spend his that canh. Th nhat, cac trng hp thay canh
wealth in five areas: First, expenditure on food nhan qua khong phu hp, quan tng cai nay lai
and clothing and other needs. Second, expenditure thay cai kia, hy vong canh gii nay lai thay canh
for maintaining of parents, wife and children and gii khac; hoac gia canh hien ra khong giong nh
servants. Third, expenditure for illness and other a c dien ta trong kinh, tat ca eu la ma canh.
emergencies. Fourth, expenditure for charitable Th nh, ch Phat va ch Bo Tat eu co tam t bi
purposes. Fifth, expenditures on the followings: thanh tnh, nen du qu Ngai co hien tng quy than
treating ones relatives, treating ones visitors, chung ta van cam thay an nhien t tai. Ngc lai,
offering alms in memory of the departed, offering ban chat cua ma quy la d tn hung ac, nen du
merit to the deities, offerings to monks and nuns, chung co hien ra tng Phat, Bo Tat hay nhng
and payment of state taxes and dues in time. ngi hien lng ao c, chung ta van cam thay
Nam Tieu Suy Tng Cua Ch Thien Khi Sap xao ong nong nay khong yen. Th ba, anh sang
Mang Chung: Theo Kinh ai Bat Niet Ban, ch cua Phat lam ta cam thay em du mat me, khong
Thien nao khi sap mang chung co nam tng suy co bong, khong choi mat. Anh sang cua ma, ngc
hien ra. Nam suy tng nay goi la nam tng tieu lai, lam cho ta choi mat, bc rc khong yen, va co
suy. Th nhat, y phuc va cac o trang nghiem ni bong nh trong kinh Lang Gia a noi. Th t, li
than nh vong xuyen va chuoi anh lac keu vang ra thuyet giang cua ch Phat va ch Bo Tat hp vi
nhng tieng khong c thanh tao em du nh luc kinh ien va thuan theo chan ly. Li cua ma th
bnh thng. Th nh, anh quang minh ni than trai vi le phai va khong ung vi ly kinh Phat
bong nhien m yeu. Th ba, sau khi tam goi xong day trong cac kinh ien. Th nam, khi thang tng
cac giot nc dnh ong ni mnh ch khong kho hien ra, muon th nghiem, hanh gia ch nht tam
i nh luc trc. Th t, tanh tnh bnh thng tung Bat Nha tam kinh, hay nhiep tam tr chu,
thong dong, phong khoang nay b tr tre lai mot niem Phat. Neu la Thanh canh th khi cang niem,
cho. Th nam, mat luon may ong khong c canh cang hien ro. Neu la ma canh, khi cang tung
trong lang nh moi khiAccording to the canh cang m i roi bien mat, bi ta khong bao
Parinirvana Sutra, heavenly beings who are gi lan c chanh. Tuy nhien, hanh gia thien a
nearing death will have the following five tien ti mot mc o cao th phai dep bo tat ca
deterioration signs and characteristics. These nhng hien canh, du Phat, Bo Tat hay ma
characteristics are known as the five minor According to the Zen School, there are five
deterioration characteristics: First, clothing and circumstances: First, circumstances where cause
other adorning items on the body such as arm gem and effect do not correspond, such as visualizing
bracelets and jewel necklaces will no longer one mark and see another, or hoping to see one
 2558

realm but see another, as well as scenes and viec tu hanh nh the cung gieo c nhan lanh va
realms that do not resemble to those described in phc c ve sau, con tot hn la khong tu hanh
the sutras are all demonic realms. Second, hay khong co tn tam g caAccording to
Buddhas and Bodhisattvas have pure compassion; Venerable Thch Hai Quang in the Letters to
therfore, if they take the appearance of demons to Buddhist Followers, there are very few people
test us, we should still feel calm, at peace and who honestly wish to escape the cycle of rebirths,
pure. Demons on the contrary, are inherently evil be liberated from birth and death, to seek rebirth
and wicked; thus even when they take the to the Pureland to come to temple to cultivate.
appearance of Buddhas and Bodhisattvas or of any There are five reasons that Buddhists reluctantly
good and moral people, we still feel agitated, go to temple. First, some people go to the temple
angry and uneasy. Third, the Buddhas light to pray to quickly overcome their sickness or
always makes us feel calm and refreshed; it has ailment. Second, some people go to the temple to
neither shadow nor a blinding effect on the eye. chant sutras and practice Buddha Recitation with
The light of demons, on the other hand, affects our the purpose to pray for their deceased parents as a
eyes and makes us feel agitated rather than calm way to repay their parents kindness. Third, some
and peaceful; it also has shadows as described in people come to the temple to prostrate to Buddha
the Lankavatara Sutra. Fourth, the teachings of the and make offerings with the purpose to pray for
Buddhas and Bodhisattvas are in accord with the their homes and daily subsistence to remain
sutras and the truth. The teachings of the demons prosperous. Fourth, some people are afraid of
are contrary to the truth and not in line with the calamities and disasters so they come to the
teaching in sutras. Fifth, when an auspicious mark temple to vow to become vegetarians. Fifth, some
appears, the practitioner who wishes to test it, people come to the temple because they wish to
needs only concentrate on reciting the Heart Sutra repay something they vowed before when they
with a pure mind, or reciting a mantra or Buddhas experienced hardships. No matter what reasons,
name with one-pointedness of mind. If the mark is such cultivation is still producing some wholesome
really auspicious, the more the practitioner recites, deeds, is still better than no cultivation or having
the clearer it becomes. If the mark belongs to the no faith.
demonic realm, it will gradually disappear Nam Xuat Ly Gii: Nissaraniya-dhatuyo (p)
because evil can never infringe upon the truth and The five elements making for deliveranceSee
the auspicious. However, an advanced meditator Ngu Xuat Ly Gii.
should always remember that during meditation, Nang: 1) Kha nang: Sak (skt)Able, can,
you must eliminate whatever appear, Buddhas, capability, power; 2) Thng xuyen, nang lui ti:
Bodhisattvas or demons. Frequent, often.
Nam Trng Hp i Chua Bat ac D: Five Nang An Nhan: Thanh tu an nhan moi chng
reluctant situations the majority of people go to ngaiAn achievement of tolerance of adversity
templeTheo Thng Toa Thch Hai Quang (obstructions, difficulties, obstacles, hindrances).
trong Th Gi Ngi Hoc Phat, t thay co ngi v Nang Bien Ke: Thai o phan biet chu quan
thc tnh muon thoat neo luan hoi, xa la sanh t, Subjective discrimination.
cau vang sanh Tnh o ma en chua tu hanh. Co Nang Bien Lc: Powers of changeNang Bien
nam trng hp i chua bat ac d. Th nhat, co Duy Thc Luan chia tam thc ra lam ba loai nang
ngi v benh nang ma i chua vai van cho mau bienThe Only-Consciousness Sastra divided
qua chong khoi. Th nh, v muon cau sieu tra the eight consciousnesses into three powers of
hieu cho cha me ma i chua tung kinh niem Phat. change.
Th ba, v cau cho nha ca, s nghiep vng ben Nang Bien Nhan: Hetuparinama (skt)S t
ma en chua lay Phat, cung dng. Th t, v s chuyen bien t nhan sang quaA cause that is
tai nan ma en chua vai nguyen an chay niem also an effectThe power in a cause to transform
Phat. Th nam, v muon tra cho roi cac li vai van itself into an effect.
a l phat nguyen khi trc. Du the nao i na,
 2559

Nang Cai Thien Khang Kien Ch Can: Co kha bien hoa hay tam than thong bien hoa cua ch
nang cai tien s khang kien va bo khoe cac can PhatOne of the eight supernatural powers of
Ability to improve health and nourishing all roots. transformation of every BuddhaSee Bat Bien
Nang Diet: ExtinguisherExtinguishing of all Hoa.
beings' afflictionsDiet tat ca phien nao cua Nang Gia: See a La Ni.
chung sanh. Nang Giai: Ban lanh tu hanhCultivating skill
Nang Duyen: Phan duyenNang duyen oi lai and spirit.
vi s duyen, nh tam thc cua nhan nh la nang Nang Hang Phuc: Megha (skt)Ten cua Bo Tat
duyen v chung phai nng vao ngoai canh sac Di Gia, noi tieng la mot lng y hay ngi kiem
thanh (s duyen)The conditioning power in soat may e lam maName of one of the
contrast with the conditioned, e.g. the power of bodhisattva as a healer, or as a cloud-controller for
seeing and hearing in contrast with that which is producing rain.
seen and heardSee Phan Duyen. Nang Hien: Co kha nang hien hien raBe able to
Nang ai: Mahiman (skt)Nang ai hay co kha manifest.
nang lam cho ln ra c. ay la mot trong tam Nang Hoach ac: Co the at cBe able to
loai bien hoa hay tam than thong bien hoa cua ch attain.
PhatTo enlarge self or others (to make self or Nang Hu Chu: Isitva (skt)Co kha nang lam
others larger than anything in the world), or the cho co quyen vo han khap moi ni va tren moi
world and all things to fill all space. This is one of vat, mot trong tam loai bien hoa hay tam than
the eight supernatural powers of transformation, thong bien hoa cua ch PhatTo be able to
characteristics of every BuddhaSee Bat Bien control all natural laws, or to make everywhere
Hoa. and everthing to be omnipotent, one of the eight
Nang ai S: Con goi la Nang Hanh Gia, hay Luc supernatural powers of transformation of every
To Hue Nang cua Thien Tong Trung HoaThe BuddhaSee Bat Bien Hoa.
sixth patriarch, Hui-Neng of the Chinese Chan Nang Khinh: Laghiman (skt)Co kha nang lam
SchoolSee Hue Nang ai S. cho nhe i c, mot trong tam loai bien hoa hay
Nang ieu Bo Tat: Jaliniprabhakumara (skt) tam than thong bien hoa cua ch PhatTo make
Quang Vong ong TSee Minh Vong Bo Tat. self or others, or the world and all things light as a
Nang oan Kim Cang Kinh: Vajracchedika- feather (to make self or others lighter), one of the
sutra (skt)Kinh Kim Cang, tom lc cua Kinh eight supernatural powers of transformation of
Bat Nha Ba La Mat a Kinh, c ngai Huyen every BuddhaSee Bat Bien Hoa.
Trang dch sang Hoa ngThe Diamond Sutra, Nang Khi: Producer of good deedsKhi tat ca
translated by Hsuan-Tsang, an extract from the thien can cua chung sanh.
Prajnaparamita-sutra. Nang Kien: Ability to see.
Nang oan Nghi Lc: Powers of solving doubts Nang Kien Bat Tng ng Nhiem Tam: Giai
without fearNang oan vat nghi thuyet phap vo oan giai thoat khoi moi no lc tinh thanThe
uy. Ngha la ch Bo Tat co kha nang dt moi nghi non-interrelated or primary taint of accepting a
ng cho chung sanh nen thuyet phap chang e s perceptive mind. This is the stage of emancipation
Bodhisattva-fearlessness arises from powers of from mental effortSee Luc Nhiem Tam.
solving doubts. Nang Kien Tng: The subjective mindKha
Nang oan Vat Nghi Thuyet Phap Vo Uy: V v nang co the thay c moi hien tngAbility to
Bo Tat co kha nang dt moi nghi ng cho chung perceive phenomena or perceptive faculties,
sanh nen thuyet phap chang e sBodhisattva- associated with function.
fearlessness arises from powers of solving doubts. Nang Lap: Phng phap cua nhan minh luan, co
A Bodhisattva has no fear of preaching the Law ay u chnh nhan va chnh du e thanh lap ton
through sufficiently resolving doubts. phap goi la nang lapA proposition in logic that
Nang ong: The ability to shake all thingsCo can be established, or postulated.
kha nang lam cho ong c, mot trong tam loai
 2560

Nang Lap Mon: Valid propositionCo the lap Nang Lc Tam Vat Ly: Psycho-physical
len cThis is one of the eight kinds of energyThuat ng dung e giai thch nghiep hay
syllogisms in Buddhist logicay la mot trong nghiep lcAn expression used to explain karma
tam phap mon hay tam ly luan khon ngoan trong or karmic power.
ly luan Phat giaoSee Bat Mon. Nang Lc Tr Nang: Jnasaki (skt)Intellectual
Nang Lc: AbilityPower. faculty.
Nang Lc Tam Linh: The Power of the Mind Nang Lng: Energy.
Spiritual powerThien khong phai la tram t mac Nang Man: See Thch Ca Mau Ni.
tng. Ngo khong cot tao ra mot ieu kien nao o Nang Nhan: 1) Co long nhan: Mighty in loving-
theo chu tam a nh trc bang cach tap trung t kindness, able in generosity, indicating
tng manh vao o. Trai lai, Thien la s nhan Sakyamunis character; 2) Ngi co kha nang: An
chan mot nang lc tam linh mi co the phan oan able man; 3) Phat Thch Ca: Sakyamuni Buddha;
s vat tren mot quan iem mi. Phap tu Thien vi 4) Mot v vua thi co, co le do tng tng, tr v
muc ch la dt khoat lat o ngoi nha gia tao ma 16 x An o, ngi ma c Phat a oc lai cho
mnh ang co e dng len cai khac tren mot nen nghe Kinh Nhan Vng: An ancient king, probably
mong hoan toan mi. C cau cu goi la vo minh, va imaginary, of the sixteen countries of India, for
ngoi nha mi goi la giac ngo. Do o trong Thien whom the Buddha is said to have dictated the
khong he co viec tram t ve nhng cau noi tng Mighty in Loving-kindness Sutra.
trng hoac sieu hnh nao thuoc ve san pham cua y Nang Nhan: Saha (skt)Co kha nang nhan nhuc
thc hay c tr. Tuy nhien, ngi tham thien khong chu ng kho nanAbility to bearPatiently
nen ngh en viec thanh Phat, ng e tam en endure.
chuyen khai ngo, cung ng ngh en chuyen Nang Nhn: See Nang Nhan.
chng ac tr hue. C no lc dung cong, can cu Nang Pha Mon: Invalid propositionCo the pha
cham ch tu hanh. Khi thi gian chn muoi th se bo i c; ay la mot trong tam phap mon hay
khai ngo. C ngoi thien, xong lai i kinh hanh, roi tam ly luan khon ngoan trong ly luan Phat giao
ngoi tiep, xong lai i kinh hanh, roi lai tiep tuc nh This is one of the eight kinds of syllogisms in
vay, sau mot thi gian dai mnh se nhan chan ra Buddhist logicSee Bat Mon.
nang lc cua tam linh cua chnh mnhMeditation Nang Sanh Nhat Thiet Ch Phat Kinh: Sarva-
is not a state of self-suggestion. Enlightenment buddha-gati-sutra (skt)Ten khac cua kinh Phap
does not consist in producing a certain HoaAnother name of the Lotus Sutra.
premeditated condition by intensely thinking of it. Nang Sinh Nhan: All good and evilNhan co
Meditation is the growing conscious of a new kha nang san sanh ra cam giac va tng (tri
power in the mind, which enabled it to judge thc)The cause that is able to produce all sense
things from a new point of view. The cultivation of and perceptions.
Zen consists in upsetting the existing artificially Nang S: Phap t ong la nang, phap b ong la
constructed framework once for all and in s, nh kha nang chuyen hoa la nang hoa, va
remodelling it on an entirely new basis. The older vat c chuyen hoa la s hoa (nang duyen, s
frame is call ignorance and the new one duyen; nang kien, s kien; luc thc va luc can co
enlightenment. It is eveident that no products of kha nang phat khi moi cam goi la nang, luc tran
our relative consciousness or intelligent faculty co sc thu lay moi cam goi la s)Active and
can play any part in Zen. However, Zen passive ideas, e.g. ability to transform or
practitioners should not think about becoming transformable and the object that is transformed.
Buddhas, getting enlightened, or gaining wisdom. Nang S Chap Thu: S bam vu khach quan va
We should simply work hard and cultivate chu quanSubjective and objective grasping.
vigorously. When the time comes, they naturally Nang S Song Tuyet: Quet sach het s bam vu
become enlightened. Continue to sit and walk, khach quan va chu quan (ca hai t tng chu ong
walk and sit, then after a long time, we will have a lan thu ong)To wipe out both subjective and
chance to realize the power of the mind. objective grasping (both active and passive ideas).

Nang Tac: Karana (skt)See Nang Tac Nhan.
Nang Tac Nhan: Karanahetu (skt)Active
causeCausal agencyNang tac nhan la yeu to
dan ao trong s phat sinh mot hau qua. Nang Tac
Nhan hay nhan to tao thanh quyen lc toi cao nh
mot ai vng. ay la mot trong sau nhan sanh ra
cac phap hu vi. Phap hu vi sanh ra eu do s
hoa hp cua nhan va duyen. Ly do hien hu cua
moi s vat co the co. Nang tac nhan co hai loai:
d lc nhan va bat chng nhanThe active
cause as the leading factor in the production of an
effect. A causal agency that wields (creates)
supreme power like a great king. This is one of
the six causes of all conditioned things. Every
phenomenon depends upon the union of the
primary cause and conditional or environmental
cause. The reason that makes the existence of
anyhing possible. Effective causes of two kinds:
empowering cause and non-resistant cause, as
space does not resistSee Luc Nhan.
Nang Th Thai T: The great princely
almsgiverCon goi la ai Th Thai T, la tien
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 ngheoPrince 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 poor.
Nang Thien Chu: Sakra-devanamindra or Indra
(skt)Able to be lordSee Thch e Hoan
Nhn.
Nang Tho Tat a Bo Tat: Vajrabhasa (skt)
Kim Cang Ng Bo TatSilent repetition
Bodhisattva.
Nang Thu: Grahaka or Grahana (skt)1) S nam
lay hay s nhan thc: Seizing or perceiving; 2)
Ngi nam chap hay nhan thc: One who seizes
or perceives.
Nang Thu S Thu: Chu the nhan biet va oi
tng c nhan bietCognizing subject and
cognized object.
Nang Thuyet: Able speak.
Nang Tch: See Thch Ca Mau Ni.
Nang Tieu Phong Luan: Co kha nang lam tieu
ai thuyEvaporator of the great waters, which
can evaporate the great waters.
2561
Nang Tieu: Animan (skt)Co kha nang lam cho
nho lai cTo shrink self or others (to make
self or others smaller), or the world and all things
to an atomSee Bat Bien Hoa.
Nang Tn: Nang tn la co the tin c, oi lai vi
s tn hay cai c tinCan believe, or can be
believed, contrasted with that which is believed.
Nang Tong: See Nam Tong.
Nang Trang Nghiem Sat o: Co the lam cho
quoc o them ti epPower of bringing glory
to ones domain.
Nang Tr: Co kha nang tr gi gii luat (theo phap
tho gii trong Kinh Pham Vong, Gii Hoa Thng
hng ve ngi tho gii ma noi ro tng gii tng
trong thap gii trong cam roi hoi: Ong co the gi
c gii o khong? Ngi tho gii tra li: Nang
Tr hay co the gi c. Sau li ap nang tr la
coi nh a tho gii o)Ability to keep or
maintain the commandments.
Nang Tr Phong Luan: Loai phong luan co kha
nang tr ai thuyThe holder, which can hold the
great watersHolder of the great waters.
Nang Tr Diet: Co the diet trBe able to
cease.
Nang T Tai: Vasitva (skt)Make self or others
any size or anywhere at willNang t tai hay co
kha nang lam cho t tai cTo make self or
others any size or anywhere at will or to make
everything depends upon oneself, all at willSee
Bat Bien Hoa.
Nang T Tai Am Thien Vng: Sound of
FreedomMot trong mi Quang Am Thien
VngSee Quang Am Thien Vng.
Nang Vien Ch: Prapti (skt)Co kha nang en
ni xa c hay nh y thanTo reach any place
at will, or to be anywhere at will, either by self-
transportation or by bringing the destination to
himselfSee Bat Bien Hoa.
Nang Y: Tuy thuoc vao, t dung e oi lai vi s
y, nh cay co tren at ai; cay co la nang y va
at ai la s yDependent on, that which relies
on something else, e.g. vegetation on land; land is
that which vegetation relies onSee S Y.
Nang Nghiep: Heavy karma.
Nau Song: Monks clothesClothes which have
been dyed in brown.
Nau Cat Lam Cm: 1) Cooking sands for food; 2)
Something which is impossible to achieve.
 2562

Nau Nng Va Lam Viec: Cooking and the nao at c muc ch chnh la s giac ngo
workingSee Lam Viec Va Nau Nng. To clean a piece of clay in mud water, both of
Ne: Bun. them are unclean. In Zen, the term means
Ne a Phat ai: Much muddy soil for a big practitioners who attach to words and speeches
statue of BuddhaSee Thuy Trng Thuyen Cao. can never attain the main goal of enlightenment.
Ne oan: Cuc at, y ch ngi on can on tr, Ne Vi Tran: Mritparamanu (skt)Bui atClay-
khong the lanh hoi chan ly cua c PhatA piece atomTrong Kinh Lang Gia, c Phat day: Mot
of soil. The term indicates a person who has dull khoi at set th khong khac, cung khong phai
faculties (of dull capacity) and dull intelligence, khong khac vi cac hat bui hay nguyen t cua
and unable to receive Buddha-truth. noIn the Lankavatara Sutra, the Buddha taught:
Ne Hoan: Nirvana (skt)See Niet Ban. A lump of clay is neither different nor not-
Ne Le: Niraya (p)Naraka (skt)a nguc Ne different from its atoms.
LeHellEarth prison. Ne: OngOld and respectful person.
Ne Ly e: Nirrti (skt)Mot trong cac vua La Ne Khan Gia Hat Han: Cac ong hay nhn ga mu
SatOne of the raksa-kings. nay. Thien tong dung t nay e ch trch hanh gia
Ne Ngu: Con trau at, y ch chan tam hay t khong biet tong ch nha thienLet's look at this
tanhA clay buffalo, implies a true mind or a blind man! Zen uses the term to criticize
self-nature. practitioners who don't know the important
Ne Ngu Nhap Hai: Con trau at chm xuong meaning or aim of Zen.
bien. Thien tong dung t nay e ch canh gii triet Ne La Nan Xoa: Nilalanda (skt)Thanh Trng
ngo, ni ma vong tnh a hoa tan vi chan tam VngKing of the sounding or rattling staff
Clay buffalo sinks into the ocean. Zen uses this See Thanh Trng.
term to indicate the realm of enlightenment where Ne Th Hue Sieu: Your name is HuichaoTheo
all deluded thoughts have dissolved into the true Ngu ang Hoi Nguyen, quyen X, Thien s Qui
mind. Tong von co ten la Hue Sieu. Trong cuoc gap g
Ne Nhan: Ke toi o trong chon a ngucA au tien vi Thien s Phap Nhan Van ch, S hoi:
sufferer in niraya, or hell. "The nao la Phat?" Phap Nhan ap: "Ong la Tue
Ne Thap: Theo tuc An o, nghien hng thanh Sieu." Ngay nhng li nay Qui Tong i vao s
bot, tron ac lai nh bun, e lam thap nho cao giac ngo. ay la mot trong nhng cong an thuoc
chng nam sau tac, e kinh ien ben trong ma loai giai minh chan ly Thien bang nhng phan
cung dng. Mat Giao dung phap cung dng Ne ngon gian d va trc ch, ngha la loai "minh nhien
Thap nay e cau keo dai tuoi tho va dt bo moi xac nhan." Thien s Vo Mon Hue Khai a bnh
toi loi kho auPaste pagoda; a mediaeval Indian cong an tren rat ang chu y nh sau: "Dau Qui
custom was to make a small pagoda five or six Tong Sach Chan co ngo c i na, S cung phai
inches high of incense, place scriptures in and mat them vai mi nam tu tap tham thien mi bat
make offerings to it. The esoterics adopted the au goi la c."According to Wudeng
custom, and worshipped for the purpose of Huiyuan, Volume X, Zen master Guizong's
prolonging life and ridding themselves of sins, or Dharma name was "Huichao" (Surpassing
sufferings. Wisdom). Upon first meeting with Fayan, he
Ne Than Thiet: Cau ne vao ngon tAttachment asked, "Surpassing Wisdom inquires of the master,
to words and speechesTo stick too much to what is Buddha?" Fayan said, "You are Surpassing
words and speeches. Wisdom." At these words Guizong entered
Ne To Moc ieu: Nhng bc tng (bang at th enlightenment. This is one of the koans that
nan, bang go th cham tro)Modelled clay and illustrates Zen-truth through plain and direct
carved wood, images. statement, i.e., the explicit-affirmative type. Zen
Ne Trung Tay Tho: Ra cuc at trong nc bun, master Wu-men Hui-k'ai made the following
ca hai eu d. Trong thien, t nay co ngha la interesting comment on the above koan: "Even
hanh gia cau chap vao ngon t ly giai th khong though Kuei-tsung Ts'e-chen became enlightened,
 2563

he should still work for several more decades to Ni Cau Luat a: Nyag-rodha (skt)See Ni Cau
graduate." a.
Nen Tang Duc Vong: Base passion. Ni Chung Chu: The Mistress of the nuns
Nen Tang Phat Phap: Basic Buddhist Teaching. (GautamiMahaprajapati, the foster-mother of
Ni: 1) Ha (tr v ng): What?; 2) Ty Khu Ni: Sakyamuni).
Bhiksuni (skt)Nun, a female bhiksu. Ni Co: Bhiksuni (skt)Bikuni (jap)A nunA
Ni Ba La: Nepala (skt)Nepal, xa kia cung la fully ordained nunA young Buddhist NunSee
phan at Nepal bay gi, nam ve pha ong cua Ty Kheo Ni.
tnh KathmanduNepal, anciently corresponding Ni C a: Nyag-rodha (skt)See Ni Cau a.
to that part of Nepal which lies east of Ni Da Da Kinh: Nyaya-sutra (skt)Chanh Ly
Kathmandu. KinhNyaya-dvaratarka-sutra.
Ni Bach Gii Chung Hoc: See Bach Gii Chung Ni Da Da Luan: Nyayadva-rataraka (skt)
Hoc Ni. Nyaya-pravesa (skt)See Nhan Minh Nhap
Ni Ca La: Niskala (skt)1) Cay Ni Ca La: The Chanh Ly Luan.
name of a tree; 2) Khong hot hay tr troi: Seedless Ni Da Ma: Niyama (skt).
or barren. 1) Nguyen: RestraintVowDetermination
Ni Can a Nha e T: Nirgrantha-jnatiputra Resolve.
(skt)See Ni Kien a Nha e T. 2) Bat Thoi Bo tat: A degree of Bodhisattva
Ni Can a Nhc e T: Nirgrantha-jnatiputra progress, never turning back.
(skt)See Ni Kien a Nha e T. Ni Dan a La: Nimindhara (skt)Nemimdhara
Ni Cau a: Nyag-rodha (skt)Vo TietMot loai (skt)Ni Dan at La.
cay giong nh cay a hay cay va, tang rong, la 1) Ni Dan at La la ten cua ngon nui ngoai
giong nh la hong, trai goi la a lat c dung cung cua bay vong nui kim snNinimdhara
e lam thuoc ho. Cung c dien dch nh la cay maintaining the circle, i.e. the outermost ring
lieu, co le do tnh chat ru xuong cua tang cay of the seven concentric ranges of the world,
The down growing tree, Ficus Indica, or banyan; the mountain that holds the land.
high and wide spreading, leaves like persimmon 2) Ni Dan at La con la ten cua mot loai ca co
leaves, fruit called to-lo used as a cough- cai au c coi nh giong nui Ni Dan at La
medicine. Also interpreted as the willow, probably vayThe name of a sea fish whose head is
from the drooping characteristic. supposed to resemble this mountain.
Ni Cau a Pham Ch: Nyag-rodha-Brahmacarin Ni Dan at La Sn Vng: Nemindhara-giri-raja
(skt)Ten cua mot v pham chName of a (skt)Vua cua ngon nui ngoai cung cua bay
Brahmacarin. vong nui kim snMountain King of Nimindhara
Ni Cau a Thu: Nigrodha treeCay Bo e ni or king of the outermost ring of the seven
c Ca Diep thanh PhatThe Bodhi-tree under concentric ranges of the world, the mountain that
which Kasyapa became a Buddha. holds the land.
Ni Cau a Tnh Xa: Nigrodharama (p)Mot Ni Di Lu a: Nirodha (skt)1) Diet: Extinction,
trong sau tnh xa noi tieng thi c Phat Thch Ca annihilation; 2) Diet e hay Dieu e th ba trong
Mau NiOne of the six best-known viharas T Dieu e. Mot khi day nghiep b bt t th se
during Sakyamuni time. khong con dnh mac vao sanh t luan hoi na: The
Ni Cau a Vien: Nyagrodharama (skt)Mot khu third of the four noble truths. With the breaking of
vn gan thanh Ca Ty La Ve, trong o ngi ta a the chain of karma there is no further bond to
xay dng mot ngoi tnh xa vao thi c Phat. ay reincarnation.
la mot trong sau tnh xa noi tieng thi c Phat Ni Dien e: Nyanti (skt)Penetrate (v) into
Thch Ca Mau NiA garden close to Kapilavastu, Deep enteringTo infiltrateSee Tham Nhap.
in which people built a monastery at the time of Ni a Na: Nidana (skt).
the Buddha. This was one of the six best-known 1) The twelve causes or links in the chain of
viharas during Sakyamuni time. existenceSee Thap Nh Nhan Duyen.
 2564

1) Trong cac kinh thng co bai T nh li ta centuries ago. Today, there are women in Sri
neu len ly do v sao c Phat lai thuyet Lanka with ten precepts called Dasasimatas. In
phapApplied to the purpose and occasion of Thailand there are women entitled Maejis with
writing sutras, Nidana means: eight prepcets. But in both cases, their precepts
a) Biet T: Co ngi hoi nen thuyet s o are considered to be lay precepts, and they arent
Those written because of a request or query. officially regarded as ordained nuns. In Tibet, the
b) Thong T: Nidana (skt)V nhan duyen ma novice ordination for women took root, but
thuyet s hay noi ve mot bien co ac biet Bhikshuni ordination didnt. In recent years, many
Those written because of certain events. women from Theravada and Tibetan traditions
Ni a Na Muc ac Ca: Nidana-matrka (skt) have to travel to either China or Taiwan to take
Hai trong mi hai bo Kinh Phat: 1) Ni a Na, Sramanerika, Siksamana, or Bhikshuni ordinations
kinh Nhan Duyen, 2) Muc ac Ca, kinh Bon S from Chinese masters. Nowadays, many women in
Two of the twelve divisions of the sutras: 1) these countries are looking into the possibility of
Nidana sutra, dealing with nidanas; 2) Matrka bringing the Sramanerika, Siksamana, and
sutra, dealing with previous incarnations. Bhikshuni lineages from the Chinese tradition
Ni ai S: An abbess. back into the Theravada tradition.
Ni an: The nuns altarA convent or nunery. Ni Giang S: A nun who expounds the Dharma
Ni e: Nidhi (skt)Pranidhana (skt)Nghi A nun-expounder.
hoacTo be doubtful. Ni Gii: Rules for nuns (348).
Ni oan: Nun ordinationTrong cac nc theo Ni Kha Da: Nikaya (skt & p)A HamBo
truyen thong ai Tha, nh Trung Quoc, Nhat KinhKinh ienSee A Ham Kinh.
Ban, ai Han, Mong Co, ai Loan va Viet Nam Ni Kien: Nirgrantha (skt)Ni KienNi Can a.
viec tho gii Ty Kheo Ni van tiep tuc khong tr 1) Vo he, vo ket hay khong b troi buoc bi
ngai; tuy nhien, tai cac nc theo truyen thong nhng he phc cua tam gii: Freed from all
Nguyen Thuy ong Nam A va Phat giao Tay ties.
Tang, viec tho gii Ty Kheo Ni a b mai mot 2) Mot loai xuat gia ngoai ao tu theo loi kho
trong nhieu the ky qua. Ngay nay, phu n Tch hanh ci truong boi troA naked heretic
Lan tho mi gii c goi la Dasasilmatas. mendicant or devotee who is free from all
Thai Lan nhng ngi n gi tam gii c goi la ties, wanders naked, and covers himself with
Maejis. Nhng trong ca hai trng hp nay, ho ashes.
ch c xem la Phat t tai gia ch khong c Ni Kien a: See Ni Kien.
chnh thc cong nhan la nhng Ty Kheo Ni co ay Ni Kien T: Nigantha Nataputta (skt)Mot trong
u gii pham. Tay Tang, viec truyen gii Sa Di sau nha t tng ng thi vi c Phat. Theo
Ni a bat re, nhng viec truyen gii cho Ty Kheo truyen thong Ky Na giao, ong la nha tien tri cuoi
Ni van cha co. Trong nhng nam gan ay, nhieu cung cua chu ky the gii. V Ky Na giao cho la co
phu n t cac x theo Phat giao Nguyen Thuy va sinh mang trong moi vat, cho nen ton giao nay
Tay Tang a i en Trung Quoc va ai Loan e buoc phai x s sao cho khong gay thng ton cho
tho gii Sa Di Ni, Thc Xoa Ma Na, hay Ty Kheo bat ky mot sinh mang naoOne of the six
Ni vi nhng v ao s ngi Hoa. Ngay nay thinkers at the time of the Buddha. According to
ngi ta ang ngh en viec mang dong truyen the Jaina tradition, he was the last prophet of the
tha Sa Di, Thc Xoa Ma Na va Ty Kheo Ni t present world cycle. As Jainism regards the
Trung Quoc va ai Loan sang nhap vao he thong existence of jiva in everything, it enjoins such
Phat giao Nguyen ThuyIn the Mahayana behavior as does not cause injury to any jiva
countries, i.e. China, Japan, Korea, Mongolia, See Luc S Ngoai ao.
Taiwan, and Vietnam, nun ordination continues Ni Kien T Ngoai ao: Nigantha Nataputta
without any problems; however, in the Theravada (skt)See Ni Kien T.
countries of Southeast Asia and Tibetan Ni Kien a Nha e T: Nirgrantha-jnatiputra
Buddhism, nun ordination died out several (skt)Ni Kien a Nha e TNi Can a Nhc

e TNi kien tMot ngi chong oi c Ni Lat Bo a: Nirarbuda (skt)Ni La Phu a
Phat khi Ngai con tai the, chu thuyet cua ong ta la
thuyet nh menh, moi th eu co san nh
menh, va khong co s tu hanh nao co the cai oi
c nh menh cua con ngi. Ong ta cho rang
sng, kho, phuc, toi co le eu do i trc, at Ni Lien Thien: Nairanjana (skt)Neranjara (p)
phai en boi, ch chang phai do tu hanh i nay
ma quyet nh cAn opponent of Sakyamuni.
His doctrines were determinist, everything being
fated, and no religious practices could change
ones lot. He taught the doctrine of
interdeterminism, considering all things in term of
maybe.
Ni Kien a Phat at La: Nirgrantha-putra
(skt)See Ni Kien.
Ni Kien e: See Ni Kien a Nha e T.
Ni Kien o: Bhiksu-khanda (skt)Mot phan
trong T Phan Luat noi ve luat cua Ty Kheo Ni
A division of Vinaya, containing the rules for
nuns.
Ni Kien Tha Ca: Mot loai quy Da Xoa khong co
can coA kind of throatless yaksa.
Ni Kieu a Nha e T: See Ni Kien a Nha e
T.
Ni La: Nila (skt)Mau xanh da tri am hay mau
xanh la cayDark blue or green.
Ni La Au Bat La: Nilotpala (skt)Bong sen
xanhThe blue lotus.
Ni La Ba a La: Nilavajra (skt)Ni Lam Ba
Kim Cang chuy mau lamThe blue vajra or
thunderbolt.
Ni La O Bat La: See Ni La Au Bat La.
Ni La Phu a: Nirarbuda (skt)See Ni Lat Bo
a.
Ni La Phu a a Nguc: Nirarbuda (skt)See Ni
Lat Bo a.
Ni La Te o: Nilapita (skt)Nhng chieu ch va
bao cao hang nam c ke en trong Tay Du
KyThe blue collection of annals and royal
edicts, mentioned in the record of the Voyage to
the West.
Ni La u am Bat La: Nila-udumbara (skt)
Loai hoa u am Bat La co hoa mau xanh am
An udumbara with dark blue coloured flowers.
Ni Lam Ba: Nilavajra (skt)Ni La Ba a La
Kim Cang chuy mau lamThe blue vajra or
thunderbolt.
2565
ten goi cua a nguc th hai trong tam a nguc
lanh (ni da tht nt v v qua lanh)Bursting
tumours, the second naraka of the eight cold hells.
Ni Lau a: Nirodha (skt)See Ni Di Lu a.
Ni Lien Thien NaGolden RiverTen cua con
song Ni Lien Thien, mot phu lu ve hng ong
cua song Phalgu. Bay gi dan An o goi la song
Lilajana vi nc trong xanh, tinh khiet va mat
me. Dong song phat xuat gan vung Simeria, trong
quan Hazaribad, mien trung tieu bang Bihar, thuoc
vung ong bac An o. Ni ma nha tu kho hanh S
at a a tham vieng va tam sau khi Ngai t bo
loi tu kho hanh. Tren b song Ni Lien co khu rng
Sa La, ni c Phat a ngh ngi vao buoi chieu
trc khi Ngai len ngoi thien nh 49 ngay di
coi Bo e va thanh ao tai Bo e ao Trang,
cach mot khoang ngan ve pha tay song Ni Lien
The name of a river Nairanjana (Nilajan) that
flows past Gaya, an eastern tributary of the
Phalgu, during the Buddhas time. It is now called
by Indian people the Phalgu or Lilajana River with
its clear, blue, pure and cold water. The river has
its source near the Simeria region in the district of
Hazaribad in the central Bihar state of the
northeast India. This river was visited and bathed
by Siddarttha after he gave up his ascetic
practices. There was a Sala grove on the banks
where the Buddha spent the afternoon before the
night of his enlightenment after sitting meditation
forty-nine days under the Bodhi-Tree, located in
the present-day Buddha-Gaya village which is
situated at a short distance to the west of this river.
Ni Lien Thien Ha: Nairanjana (skt)Neranjara
(p)Ni Lien Thien NaGolden RiverSee Ni
Lien Thien.
Ni Loc Da Luan: Nirakta-sastra (skt)Nirukta
Sastra (skt)Ten cua mot bo luan Ve a, giai
thch nhan duyen at ten cho moi vatName of a
work of veda commentary. Nirukta Sastra explains
reasons for naming things.
Ni Ma La: Nirmanarati (skt)Ni Ma La Thien
Hoa Lac ThienLac Bien Hoa ThienTu Mat
a ThienCoi tri hoa lac, coi tri th nam trong
sau coi tri duc gii, ni tho menh lau e n 8.000
namDevas who delight in transformations, the

fifth of the six devalokas of desire, where life lasts
for 8,000 years.
Ni Phap S: A nun teacherEffeminate.
Ni S: An abbess.
Ni S an: Nisidana (skt)A thing to sit or lie
on, a mat.
Ni Tat am: Nguyen t, thanh phan vat chat nho
nhatAn atom, the smallest possible particle.
Ni Tat Ky: See Ni Tat Ky Ba Dat e.
Ni Tat Ky Ba Dat e: Naihsargika-prayascittika
(skt)Xa oa, mot trong ngu thien toi: 1) Ni Tat
Ky (Xa) hay toi c xa bo v ngi pham biet thu fingersS viec nay khong xuat hien cho mai
toi va sam hoi: The sin is being forgiven on
confession and restoration being made; 2) Ba Dat
e (oa) hay toi phai b oa v ngi pham toi th Vng An Thach lai noi en s viec nay),
khong chu thu nhan va sam hoi: The sin is not
being forgiven because of refusal to confess and
restore.
Ni Tat Ky Ba Dat e Phap: See Ni Tat Ky Ba
Dat e.
Ni Trng: Master of the nuns.
Ni T Phat: Sugatacetana (skt)Mot v e t,
ngi a khinh th c Thch Ca Mau Ni Phat
trong tien kiep khi Ngai con la Thng Bat Khinh
Bo Tat, nhng ve sau nay nh Phat Thch ca tho
ky ma thanh Phat Ni TA disciple who slighted
Sakyamuni in his former incarnation of Never-
Despite, but who afterwards attained through him
to Buddhahood.
Ni T: A nunery or convent.
Ni Ty Khu: Ty Khu NiA female bhiksu
(bhiksuni)A nun.
Ni Vien: Ni tNunneryNi vien au tien c
thanh lap tai Trung Hoa di trieu ai nha Han
The first nunery in China is said to have been
established in the Han dynasty.
N Chi Mao T, Cot X Bo Sam: Cai khan dnh
dau m, cai ao hoi ham. Trong thien, t nay am
ch tri kien tran tuc va vo minh phien naoA
stained towel and a bad-smelling shirt. In Zen, the
term indicates an ordinary world knowledge and
ignorant afflictions.
Niem Chuy: Gi chuy lenTo hold up a club.
Niem Chuy C Phat: Niem chuy thu phat (gi
chuy dng phat)To hold up a club and to erect a
baton (staff).
Niem Chuy Thu Phat: See Niem Chuy C Phat.
2566
Niem Co: Nenko (jap)Niem eNeu len
nhng nguyen tac thi xa, li bnh ve ng luc va
hanh trang cua cac Thien s i trcTo refer
to ancient examples, comments on the words and
deeds of past masters.
Niem e: See Niem Co.
Niem Hoa: Nenge (jap)Gi canh hoa lenTo
hold up a flower.
Niem Hoa Vi Tieu: Nenge-misho (jap)Smiling
and twirling a flower between the fingers
Winking and twirling a flower between the
en nam 800 sau Tay Lch (v khong c cac bac
tong s i Tuy va ng noi en. en i Tong
nhng lai c coi nh la iem khi au cua
Thien Tong. Thuat ng Nhat Ban 'Nenge-misho'
co ngha la 'dung ngon tay va xoay bong hoa va
mm ci'; t ng thien noi len viec truyen Phap
cua c Phat Thch Ca mot cach im lang cho o
e cua Ngai la Ca Diep, ve sau c goi la ai
Ca Diep. Viec truyen t tam sang tam la khi au
cua viec 'truyen ac biet, ngoai kinh ien', nh
Thien a t goi mnh. Cau chuyen nay bat nguon
t mot bo kinh mang ten 'ai Pham Thien Vng
Van Phat Kinh', ke lai mot chuyen tham cua cac v
Ba La Mon cua mot ngoi en An giao en tham
cac mon o cua Phat tren nui Linh Thu, a dang
Phat mot canh hoa Kim an Moc (Ba La vang) roi
xa than lam sang toa thnh Phat thuyet phap. c
The Ton ang toa, gi canh hoa len va va dung
may ngon tay xoay bong cho ai chung xem, va
va mm cui, nhng khong noi li nao. Khong
mot ai o hieu The Ton muon nhan nhu g, duy
ch mot mnh Ca Diep mm ci ap lai thay mnh.
Khi c The Ton niem hoa, Ca Diep pha nhan vi
tieu (The Ton niem khi nhat chi hoa, Ca Diep
kim trieu ac ao gia). Hanh gia tu Thien hay m
mat ln len ma nhn mot cach can than. Ngan nui
ngan cach ngi t duy khoi ngi that s co mat
trong hien tai. Theo quyen Cha Khoa Tu Thien,
mot ong vua Viet Nam ten Tran Thai Tong a noi:
"Trong khi ang nhn vao canh hoa ma c The
Ton gi len tren tay, Ma Ha Ca Diep a bat than
tm thay chnh mnh nha. Goi o la 'Truyen Phap
Yeu'." Theo s trnh bay c tom lc phan nao
ve cau chuyen nay trong th du th 6 cua Vo Mon
Quan, nhan o c The Ton a noi: Ta co chnh
 2567

phap nhan tang, Niet Ban dieu tam, thc tng vo presented the Buddha with a garland of flowers
tng trao lai cho Ma Ha Ca Diep. T o cac e and requested him respectfully to expound the
t Phat goi ong Ca Diep bang ai Ca Diep, va dharma. However, instead of giving a discourse,
ong tr thanh v To au tien cua dong Thien An the Buddha only took a flower and twirled it,
o. Cau chuyen c Phat vay canh hoa trc ai while smiling silently, between the fingers of his
chung, cung giong nh chuyen ke "khi c Phat raised hand. None of the gathering understood
va an sanh ngai a bc i bay bc, nhn ve except for Kashyapa, who responded with a smile.
bon phng" khong nen c hieu theo ngha en When the World-Honored One holds up a flower
tng ch. Phan giai thch au tien cho viec c to the assembly. Mahakasyapa's face is
The Ton truyen chanh phap cho Ma Ha Ca Diep transformed, and he smiles. Zen practitioners
bat au c truyen ba trong mot quyen kinh co should open your eyes and look carefully. A
nguon goc t Trung Hoa vao khoang nam 1036 thousand mountain ranges separate the one who
sau tay lch, tc la khoang mot ngan bon tram nam reflects from the one who is truly present.
sau khi c Phat an sanh. o la vao thi nha According to Zen Keys, Vietnamese King Tran
Tong, tot nh cua s phat trien van hoa Trung Thai Tong said: "While looking at the flower that
Hoa vi nhieu th van va ien tch c xuat ban. the World-Honored One raised in his hand,
T tng than b, truyen khau va nhng bien giai Mahakasyapa found himself suddenly at home. To
theo tong phai gop phan tao nen mot vai tro phap call that 'transmission of the essential Dharma' is
ien nay. Truyen thuyet ve viec c Phat vay to say that, for him alone, the chariot shaft is
canh hoa trc ai chung ap ng nhu cau cho adequate transport." According to the somewhat
viec giao tiep vi ngi khai sang, va ngay lap tc shortened version of this episode given in
c tin tng va truyen tung giong nh mot loai example 6 of the Wu-Men-Kuan, the Buddha then
phuc am hay chan ly khong the ban cai. Bo sach said, "I have the treasure of the eye of true
"T Nguyen Ly" (Lang Gia Kinh T Quyen) c dharma, the wonderful mind of nirvana, the true
cho la cua Bo e at Ma, that ra c dien at form of no form, the mysterious gate of dharma. It
vao thi nha Tong, sau thi Bo e at Ma khoang cannot be expressed through words and letters and
sau tram nam, dung cung mot ngon t xem nh li is a special transmission, outside of all doctrine.
cua c Phat "Giao ngoai biet truyen, bat lap van This I entrust to Mahakashyapa." After this event,
t." Nhng v ai s thi nha Tong a lam ra Kashyapa was called Mahakashyapa, thus became
nhng trong iem vi nhng huyen thoai cua ho the first patriarch of the Indian transmission
Buddha held up a flower and Kasyapa smiled. lineage of Ch'an. The story of the Buddha twirling
This incident does not appear till about 800 A.D., a flower before his assembly, like the story of the
but is regarded as the beginning of the tradition on baby Buddha taking seven steps in each of the
which the Chan or Intuitional sect based its cardinal directions, need not be taken literally.
existence. In Japanese, the term 'Nenge-misho' The first account of his transmitting the Dharma to
means 'smiling and swirling a flower between the Mahakasyapa is set forth in a sutra of Chinese
fingers'; a Zen expression that refer to the origin that is dated A.D. 1036, fourteen hundred
wordless transmission of the Buddha-dharma from years after the Buddha's time. This was the Sung
Sakyamuni Buddha to his student Kashyapa, later period, a peak in the development of Chinese
called Mahakashyapa. The transmission from culture when great anthologies, encyclopedias,
heart-mind to heart-mind is the beginning of the and directories were being produced. Myth, oral
"Special transmission outside the orthodox tradition, and sectarian justification all played a
teaching," as Zen calls itself. The story begins role in this codification. The fable of the Buddha
with a sutra, the "Ta-fan T'ien-wang Wen Fo twirling a flower filled a great need for connection
Ching." In it it is told that once Brahma, the with the founder, and it was picked up
highest deity in the Hinduist assembly of gods, immediately and repeated like gospel. The 'Four
visited a gathering of disciples of the Buddha on Principles' attributed to Bodhidharma were also
Mount Gridhrakuta (Vulture Peak Mountain). He formulated during the Sung period, some six

hundred years after Bodhidharma's time, using
some of the same language attributed to the
Buddha: 'A special transmission outside tradition,
not established on words or letters.' The Sung
teachers were making important points with their
myths."
Niem Hng: Dang hng cung PhatTo take
and offer incense.
Niem Long: a ra nhan xet tom tat ve nhng
iem quan trong cua tong monTo present a
comment on a summary of important points of the
school.
Niem Ng: Phap Ng Luc, mot t ng ac biet ngha cu the cua thuat ng thien nay hn. Mot
trong nha ThienTo take up and pass on a verbal
tradition, a Zen term.
Niem Thao Lac Thao: Nenso-Rakuso (jap)
Nhat co va ri vao trong co. Trong Thien, thuat
ng nay co ngha la thai o thanh khan tch cc va Fixing the mind strongly on any subject, 3)
tieu cc nho nhat trong sinh hoat hang ngay
Picking up weeds and falling into weeds. In Zen,
the term means "sincere active behavior and
trivial passive behavior in everyday life
activities."
Niem Tung: Ch cho niem co va tung co1)
Niem Co, neu len nhng nguyen tac thi xa: To
refer to ancient examples; 2) Tung Co, dung cau
th co am van e bnh luan cong an: To utilize a
poem with rhythm to comment koans.
Niem Van: a ra cong an va neu ra van e, mot
hnh thc hoi ve cong an trong nha thien To
present a koan and bring up a subject (topic), a
form of questioning on koans in Zen.
Niem Xuyet: Goi ten li noi trong thien. ieu nay
trai ngc hoan toan lai vi mot trong nhng iem
quan trong nhat cua thien: "bat lap van t"
Calling out a speech in Zen. This is totally
opposite to one of the most important points in
Zen: "not established by words".
Niem Y: Thau nhat quan aoTo gather up the
garment.
Niem An Lac Sau Xa: A profound peace.
Niem: Smrti (skt)Sati (p)Ky c khong quen
oi vi canh: RecollectionMindfulness
MemoryWrathIdeaThoughtTo
onRemembranceThinking of or upon
Calling to mindReflectTo rememberNiem
bao gom nhng ngha sau ay: 1) S cham chu,
2) S chu tam manh me vao van e g, 3) S chu
2568
tam vao mot iem, 4) S hoi tng, 5) Ky c (s
nh), 6) S lu tam, 7) S ngam ngh, 8) S tng
nh, 9) Y thc, 10) Tat ca nhng g khi len t
trong tam, 11) S tnh thc cua tam, van van.
Trong thien, khai niem nay co mot ngha rieng,
noi chung la khac vi ngha trong ngon ng hang
ngay. Thuat ng thien nay c rut ra t mot ch
trong tieng Hoa 'Nien', trong tieng Nhat la 'Nen',
gom mot yeu to la 'hien tai' va mot yeu to khac
ngha la 'tam, tinh than hay y thc'. "Khoanh khac
cua y thc," "tinh than hng ti khoanh khac
nay" hay "chu tam," van van, co ve phu hp vi
nh ngha khac co the la 'y ngh phi nh nguyen,
manh me va tap trung,' mot y ngh khong co oi
tng nao khac ngoai ban than chnh no Sati
has the following meanings: 1) Attentiveness, 2)
Mindfulness, 4) Remembrance, 5) Memory, 6)
Attentiveness, 7) Reflection, 8) Recollection, 9)
Consciousness, 10) All that arise from our mind,
11) Wakefulness of mind, and so on. In Zen, idea
or thought is a concept that has a special meaning
that is fairly different from its meaning in the
colloquial language. The Zen meaning derives
from the Chinese character that is read 'Nen' in
Japanese, which is comprised of one element
meaning 'present' and another element meaning
'heart, mind, or consciousness'. 'Moment of
consciousness,' 'mind directed toward the
moment,' and 'attention' are thus more accurate
definitions of the concept as it is used in Zen. A
further meaning is 'intensive, concentrated,
nondualistic thought,' a thought that has no object
outside itself.
Niem Bat Thoi: Khong thoi chuyen trong thien
nhNever receding from pursuing a right line
of thought or mental discipline in dhyanaNon-
retreat from mindfulness.
Niem Biet:
1) Biet theo tr phan biet cua pham phu: Smriti-
vijnanana (skt)Knowing in accordance with
ordinary peoples knowledgeA thought of
think knowingDiscerning thought.
2) Niem tnh thc: Smriti-buddhi or Smriti-jnanin
(skt)A thought of awareness.
 2569

Niem Canh Gii: Niem canh gii thay oi khong tame them with wisdom and skill in means,
ngngThought of non-stop changeable reaching them all, without interruption.
environment. Niem Chuoi: See Niem chau.
Niem Can: Smrtindriya (skt)Faculty of Niem Cu Tuc: Anussati-tthanani (p)Six forms
mindfulnessSense of memoryVirtue of of mindfulnessSee Luc Niem Phap.
mindfulnessNang lc cua chanh niem hay nh Niem nh: Chanh niem va chanh nhCorrect
ti chanh niem, mot trong nam can. Niem can ch memory and correct samadhi.
cai tam luon luon hoi tu vao c Phat. Noi mot Niem oan Ch Phien Nao: Ngh en chuyen
cach thc tien, d nhien, chung ta khong the hoan cat t het thay moi phien naoThought of
toan quen c Phat du ch trong giay lat. Khi mot riddance of all passion and delusion.
hoc sinh chuyen chu hoc tap hay khi mot ngi ln Niem o Ap: Ngh ve chuyen tu hanh bat c ni
miet mai trong cong viec, ho phai tap trung vao nao c hoi khi len, ngay ca ni pho th on ao nao
mot oi tng. Thc hanh Phat phap cung nh the. nhietThought of cultivating wherever
Trong khi chuyen chu vao oi tng rieng biet, opportunity arises, even in a noisy city or district.
chung ta suy ngh: Ta c c Phat Thch Ca Niem Giac Chi: Satisambojjhanga (skt)Smrti-
cho song. Khi chung ta hoan thanh mot cong viec bodhyanga (skt)RecollectionMot trong bay
kho khan va cam thay thanh than, chung ta cam n giac chiHolding the memory continually, one
c Phat, Con that qua may man, con c c of the Sapta bodhyangaSee That Giac Chi.
Phat ho tr. Khi mot y ngh xau loe le n trong au Niem Giac Chi Tam Muoi: Smrti-sapta-
hay khi bong dng chung ta cam thay nong gian, bodhyanga-samadhi (skt)Samadhi on
chung ta lien t xet mnh ma ngh: ay co phai la Recollection.
con ng a en Phat qua chang? Cai tam moi Niem Gii: Silanussati (p)Silamusmrti (skt)
luc eu gi lay c Phat ben trong la niem Remember preceptsMindfulness of morality
can.The root or organ of memory (sense of The recollection of MoralityNiem gii la s
memory or right memory), one of the five indriya. ngh nh en viec tr gii. Suy niem ve Gii Luat.
The mind that always focuses upon the Buddha. Tnh thc ve viec tu hanh tr gi gii luat . Ch Bo
Practically speaking, of course, it is impossible for Tat chang bo tam Bo e, em tat ca thien can ho i
us to completely forget the Buddha for even a hng chung sanhThe recollection of Morality.
moment. When a student devotes himself to his The practice of mindfully recollecting the special
studies or when an adult is entirely absorbed in his qualities of virtuous conduct. Enlightening Beings
work, he must concentrate on one object. Doing so remember precepts because they do not give up
accords with the way to Buddhahood. While the aspiration for enlightenment, and dedicate all
devoting ourselves to a particular object, we roots of goodness to sentient beings.
reflect, I am caused to live by the Buddha. Niem Hoc Phap Nh Lai: Thought of learning
When we complete a difficult task we feel Buddha Dharma.
relieved, we thank the Buddha, saying, How Niem Hong Danh Ch Phat: Thought of names
lucky I am! I am protected by the Buddha. When of all Buddhas.
an evil thought flashes across our mind or we Niem Hue: Sati-panna (p)Mindfulness and
suddenly feel angry, we instantly examine wisdomChanh niem va tr hueNiem va hue
ourselves, thinking, Is this the way to song hanh vi nhau; hue tuy thuoc vao niem. Hue
Buddhahood? The mind that thus keeps the khi len qua s tnh thc nhng kinh nghiem trong
Buddha in mind at all times is sense of memory. cuoc song va c ap dung vao kinh nghiem hien
Niem Chau: Niem chuoiTo tell beads. tai qua tnh thc. Tuy nhien, neu khong co ay u
Niem Chung Sanh: Remember sentient beings tr hue th s tnh thc se b lam dung
Tr hue phng tien giao hoa ieu phuc en khap Mindfulness and wisdom work together; wisdom
tat ca khong gian oanEnlightening Beings depends on mindfulness. Wisdom arises through
remember sentient beings because they teach and mindfulness of life's experiences and is applied to
present experience through mindfulness. Yet,
 2570

without sufficient wisdom, mindfulness would be achieved through meditation, one of the five
misused. powers or bala, or one of the seven bodhyanga.
Niem Hng Buoi Sang: Incense Praise at According to Lama Khenchen Thrangu in The
morning recitation. Practice of Tranquility and Insight, the power of
Niem Khi: Thought arisesSuy ngh nay sinh. mindfulness helps develop mental stability called
Niem Khi Tc Giac: Hanh gia tu Thien nen luon the re-established settlement. This means that
nh trong Thien tap: "Khi mot suy ngh hay hnh when one is meditating, thoughts will arise and
anh nay sinh, lien biet."Zen practitioners one becomes aware that one has become
always remember in Zen practice: "When a distracted by them. One returns to the state of
thought or an image arises, just be aware of it." meditation. When there is a distraction that takes
Niem Kinh: oc kinh hay tung kinhTo read one away from resting in meditation, one is able
prayersTo repeat the sutras. to return to ones state of meditation repeatedly.
Niem Lac: Upasamanussati (p)Recollection of This power of mindfulness also develops the stage
peaceSuy niem ve trang thai thanh bnh an lac. of mental stability, called intensified settlement,
Quan chieu ve s an lac cua Niet BanThe in which the mind that has been broadly focused is
recollection of peace. The contemplation on the now focused very narrowly. The mind, for
peaceful attributes of Nibbana. instance, is narrowly focused on an object. The
Niem Lau: Dong tr nh cua ao tngThe purpose of this kind of meditation is to focus the
leakages or stream of delusive memory. mind on something very subtle.
Niem Luc T Di a: To recite Amitabha Buddha. Niem Ngon: Tam niem the nao th mieng noi ra
Niem Lc: Smrtibala (skt)Nenriki (jap)Nang the ayAs the mind remember, so the mouth
lc cua chanh niemForce of mindfulness speaks; also the words of memory.
Power of mindfulnessSc manh cua s canh Niem Nh Y Than Tuc: Citta-rddhi-pada (skt)
giac hay la s chu tam at c nh thien nh. Tam Than TucIntense concentration or
Sc chuyen niem co the diet tr c ao tng gia thoughtsSufficience of concentrationIntense
tao. Sc manh cua s canh giac hay la s chu tam concentrationMot trong T Nh Y Tuc. Mong
at c nh thien nh, mot trong ngu lc hay muon ghi nh phai thc hanh chanh phap. ay
mot trong that bo e phan. Theo Lat Ma v Ty Kheo tu tap tam than tuc cau hu vi tinh
Khenchen Thrangu trong Thc Hanh ve Thien tan thc hien Tam Thien nhOne of the four
Ch va Thien Quan, nang lc cua chanh niem sufficiences. Endeavor to remember to practice
lam phat trien s on nh tinh than goi la tai on correct dharmas. Memory or intense holding on to
nh (lap lai s on nh). Ngha la khi chung ta the position reached. Here a monk develops
ang hanh thien, nhng t tng se khi len va concentration of consciousness accompanied by
chung ta b kch ong bi chung. Nang lc chan h effort of the thought powerSee T Nh Y Tuc.
niem giup chung ta tr lai s on nh. Khi co mot Niem Nh Y Tuc: Citta-rddhi-pada (p)Sc
s kch ong mang chung ta ra khoi s dng ngh, mong muon ghi nh phai thc hanh chanh phap
chnh nang lc cua chanh niem se giup chung ta trong coi ducIntense concentrationSee T
tr lai trang thai thien. Nang lc nay cung giup Nh Y Tuc.
phat trien trang thai bnh on tinh than, goi la tang Niem Niem: Khana-khana (p)Ksana-ksana
cng tnh on nh, trong o tam a c tap (skt)Khoang cach gia hai niem qua ngan,
trung, bay gi c tap trung rat ky lng tren mot khong the xen tap bi bat c th gA ksana is
oi tng. Muc ch cua loai thien nh nay la e the ninetieth part of the duration of a thoughtAn
tap trung tam tren oi tng nao o rat vi teThe instantThought after thoughtPerpetual and
faculty of alertness, mindfulness or power of simultaneous transformations of thought.
memory which is achieved through meditation. Niem Niem Diet: Niem diet trong tng giay tng
Faculty of alertness or force of mindfulness, which phutMoment to moment extinction.
destroys falsity. The faculty of alertness, Niem Niem Nhat Nhat: Nen-nen-Ichi-Ichi (jap)
mindfulness or force of mindfulness which is Trong Thien, thuat ng dien ta nhng s kien cu

the, s hien hu cua mot hnh anh ngay trong luc
nayImage-image is one-one. In Zen, the term
describes concrete facts, the existence of an
image at a moment.
Niem Niem Phan Biet: Phan biet t luc nay qua
luc khacDiscriminate from moment to moment.
Niem Niem That: S mat chanh niem trong tng
giay phutLoss in each thought-moment.
Niem Niem T Tanh T Kien: To see your own
nature in every thought Theo Kinh Phap Bao
an, chng th sau, Luc To day: Nay thien tri
thc! T Phap than suy ngh tc la Hoa than Phat,
niem niem t tanh t kien tc la Bao Than Phat, t
ngo t tu, t tanh cong c, ay la chn that quy y.
Da tht la sac than, sac than o la nha ca, khong
noi la quy y vay. Ch ngo t tanh ba than tc la
biet c t tanh Phat. Toi co mot bai tung Vo
Tng, neu ngi hay tr tung, ngay ni li noi
lien khien cho ong, toi me t nhieu kiep, mot luc
lien tieu diet. Tung rang:
Ngi me tu phc chang tu ao,
Ch noi tu phc lien la ao,
Bo th cung dng phc vo bien,
Trong tam ba ac xa nay tao.
Ngh muon tu phc e diet toi,
i sau c phc, toi van con,
Ch hng trong tam tr toi duyen,
Moi ngi t tanh chn sam hoi.
Cht gap ai Tha chn sam hoi,
Tr ta hanh chanh t khong toi,
Hoc ao thng ni t tanh quan,
Tc cung ch Phat ong mot loai.
To ta ch truyen phap on giao,
Khap nguyen kien tanh ong mot the.
Neu muon i sau tm Phap than,
La cac phap tng trong tam ra sach.
No lc t thay ch l la,
Mot niem cht dt mot i thoi.
Neu gap ai Tha c thay tanh,
Thanh tam cung knh chap tay cau.
To noi: Nay thien tri thc! Phai tung lay, y ay tu
hanh, ngay ni li noi ma thay tanh, tuy cach toi
ngan dam nh thng ben canh toi; mot li noi
nay ma chang ngo tc la oi dien vi toi ma cach
xa ngan dam, au can t xa en ay. Tran trong i
c an vui.According to the Flatform Sutra,
Chapter Six, the Sixth Patriarch taught: Good
Knowing Advisors, the Dharma body of the
2571
Buddha is basically complete. To see your own
nature in every thought is the Reward body of the
Buddha. When the Reward body thinks and
calculates, it is the Transformation body of the
Buddha. Awaken and cultivate by your own
efforts the merit and virtue of your self-nature.
That is truly taking refuge. The skin and flesh of
the physical body are like an inn to which you
cannot return. Simply awaken to the three bodies
of your self-nature and you will understand the
self-nature Buddha. I have a verse without marks.
If you can recite and memorize it, it will wipe
away accumulated aeons of confusion and
offenses as soon as the words are spoken. The
verse runs:
A confused person will foster blessings,
but not cultivate the Way
And say, To practice for the blessings is
practice of the way.
While giving and making offerings bring
blessings without limit,
It is in the mind that the three evils have their
origins.
By seeking blessings you may wish to obliterate
offenses.
But in the future, though you are blessed,
offenses still remain.
You ought to simply strike the evil conditions
from your mind.
By true repentance and reform within your own
self-nature.
A sudden awakening: the true repentance and
reform of the Great Vehicle;
You must cast out the deviant,
and practice the right, to be without offense.
To study the Way,
Always look within your own self-nature;
You are then the same in kind and lineage as
all Buddhas.
Our Patriarch passed along only this
Sudden Teaching,
Wishing that all might see the nature and
Be of one substance.
In the future if you wish to find the
Dharma-body,
Detach yourself from Dharma marks and
Inwardly wash the mind.
Strive to see it for yourself and

Do not waste your time,
For when the final thought has stopped
Your life comes to an end.
Enlightenment to the Great Vehicle
You can see your nature;
So reverently join your palms,
And seek it with all your heart.
The Master said, Good Knowing Advisors, all of
you should take up this verse and cultivate
according to it. If you see your nature at the
moment these words are spoken, even if we are a
thousand miles apart you will always be by my
side. If you do not awaken at the moment of
speaking, then, though face to face, we are a
thousand miles apart, so why did you bother to
come from so far? Take care of yourselves and go
well.
Niem Niem Tng Tuc: 1) S tng tuc khong
ngng ngh: Unbroken continuity; 2) S tng tuc
cua niem niem hay thien quan vao mot vat the:
Continuing instant in unbroken thought or
meditation on a subject; 3) Niem Phat tng tuc
khong ngng: Unceasing intonation (invocation) of
a Buddhas name.
Niem Niem Vo Thng: Moment-to-moment
impermanenceThings in motion, manifestly
transientUnceasing changeHet thay cac phap
hu vi sinh diet khong dng tru trong tng sat na
No-permanence of Instant after instant, i.e. the
impermanence of all phenomena.
Niem Niem Xuat Sanh Tr: Tr cua ch Phat
Instantly creative knowledge.
Niem Ni Tu Hanh Vang Ve: Thought of
tranquilityThought of cultivating in a monastery.
Niem Phap: Dhammanussati (p)Dharmanusmrti
(skt)To pray to the DharmaMindfulness of the
DharmaMindfulness of mental states
Remember the TeachingSuy niem ve giao
phap, chang ri chung hoi cua cac c Nh Lai th dai th ngan; v gng ep se co nguy c bnh
Recollection of the dharma, Enlightening Beings
remember the Teaching because they do not leave
the assemblies of all Buddhas.
Niem Phap Vo Nga: Thought of non-self things
See T Niem X.
Niem Phat: Buddhanusmrti (skt)Buddhanussati
(p)Nembutsu (jap)Buddha recitation
Buddha remembranceMindfulness of the
BuddhaTo pray to BuddhaTo repeat the name
2572
of a Buddha (audibly or inaudibly)The
recollection of the BuddhaRemember
BuddhasSuy niem ve c PhatMuc ch
trc mat cua viec niem Phat la at c nhat
tam, t nhat tam ngi ta co the t t thay tanh e
roi at c muc ch toi hau la Phat qua . Niem
Phat mot lo long thay vo lng Phat khai ngo tat
ca tam chung sanhMindfulness of the Buddha.
The intermediate goal of Buddha Recitation is to
achieve one-pointed mind; from one-pointed mind
gradually one can see ones own nature or to
achieve the ultimate goal of Buddhahood.
Enlightening Beings remember Buddhas because
they see infinite Buddhas in a single pore opening
the minds of all sentient beings.
Niem Phat Chng Tn Ke: Nembutsu-shoshin-ge
(jap)Su tap nhng bai ke ve Tnh o cua ngai
ShiranThe Hymn of Nembutsu and True Faith,
Shinran's Collection of Passages Concerning the
Pure Land.
Niem Phat ng: Buddha Recitation Hall.
Niem Phat Gia: Hanh gia tu hanh bang cach niem
Phat, ac biet la Phat A Di a, vi hy vong c
vang sanh Cc LacOne who repeats the name
of a Buddha, especially Amitabha, with the hope
of entering the Pure Land.
Niem Phat Phap Tang Gii Th Thien: Anussati-
tthanani (p)Six forms of mindfulnessSee Luc
Niem Phap.
Niem Phat Quan: Observation of mindfulness of
the Buddha.
Niem Phat Tam Muoi: Nembutsu-samadhi
(jap)Buddha Recitation SamadhiBuddha
recollection samadhiSamadhi of recollection of
AmitabhaKhi niem Phat, hanh gia phai chu tam
ngh tng en phap than Phat. Trong khi niem
Phat, hanh gia nen th ra vo eu an the nao ma
mnh cam thay thoai mai nhat, ch ng gng ep
ng ho hap. Ngi lam cong qua giup viec nha
bep dot nat, mat may lem luoc, nhng chuyen tr
niem hong danh Phat se thanh tu vang sanh Cc
lac; ngc lai ngi thong minh nh ngo ma ch
nhan am hy luan, th chuyen vao a nguc la
khong the ngh ban. ieu nay cung khong sai khac
vi hanh gia tu thienDuring repeating the
Buddhas name, the individual whole-heartedly
thinks of the appearance of the Buddha or of the
 2573

Dharmakaya. During reciting the Buddhas name, name of Amitabha, no matter how evil his life
one should inhale and exhale regularly and may have been in the past, will acquire the merits
comfortably; try not to lengthen or shorten your of Amitabha and be received into Western
normal breath span because by trying to lengthen Paradise.
or shorten your breath, you may develop a Niem Quang Thien Vng: Light of
respiratory problem. A person who come to the MindfulnessMot trong mi Hoa Lac Thien
temple to help in the kitchen, dull-witted, and face VngSee Hoa Lac Thien Vng.
is covered with soot, but diligently practises Niem Tang: Sanghanussati (p)The recollection
Buddha recitation will surely achieve the Pure of the SanghaMindfulness of the Sangha
Land rebirth; in contrast, an intelligent person Remember the harmonious CommunitySuy
spends all time in gossiping, rebirth in hells is niem ve Tang oan, v ni tat ca the gian ho luon
inconceivable. This is also applied to Zen noi tiep thay ch Bo Tat khong thoi dt
practitioners. Enlightening Beings remember the harmonious
Niem Phat Th Thuy?: Who is the one who Community because they continually see
recites the name of Buddha?See Cong An Niem enlightening beings in all worlds.
Phat Th Thuy? Niem Tam: Mindfulness of the mindMind of
Niem Phat Thien: Zen and Pure LandThien va RememberanceUnforgetfulness or the mind that
Tnh o khong hai. Neu lieu ngo th lieu ngo ca resides in mindfulnessChan tn ro rang, tat ca
hai; v bang me m th me m ca hai, v du thien vien thong. Ba th am, x, gii khong the lam
hay tnh o cung eu quy tam, ngoai tam khong ngai. Nh the cho en qua kh v lai vo so kiep,
phapZen and Pure Land have always been non- bo than nay tho than khac, bao nhieu tap kh eu
dual. If we thoroughly understand one, we hien ra trc. Ngi thien nam o eu co the ghi
thoroughly understand both. If we fail to nh khong sot. o goi la niem tam truWhen
understand one, we will fail on both, Zen or Pure true faith is clearly understood, then perfect
Land focus on Mind. There are no dharmas penetration is total, and the three aspects of
outside the mind. skandhas, places, and realms are no longer
Niem Phat Tong: Buddha-Recitation school obstructions. Then all their habits throughout
Tong phai lay viec xng tung hong danh c Phat innumerable kalpas of past and future, during
A Di a vi chu ch cau nguyen vang sanh Cc which they abandon bodies and receive bodies,
Lac lam ton ch, c sang lap bi cac ngai ao appear to them now in the present moment. These
Xc, Thien ao va cac v khac vao thi nha good people can remember everything and forget
ngThe sect which repeats only the name of nothing. This is called The mind that resides in
Amitabha with the intention to go to (be reborn) mindfulness.
the Western Paradise after death, founded in the Niem Tam Vo Thng: Thought of impermanent
Tang dynasty by Tao-Cho, Shan-Tao, and others. mindSee T Niem X.
Niem Phat Tr Hanh: Nembutsu-assisting Niem Than: Kayagata-sati (p)Kayanupassana
actionsNiem Phat Tr Hanh c thiet lap bi (p)Kayagatasmrti (skt)Body Contemplation
s Nguyen Tnh trong su tap nhng bai viet thiet Mindfulness of the bodyMindfulness occupied
yeu ve Vang Sanh Tnh o Toat YeuBuddha- with the bodyThan Niem XS quan sat ni
recitation-assisting actions. They were established thanSuy niem hay tnh thc ve than. Quan
by Genshin in his Collection of Essential Passages tng ve 32 phan cua than the nh toc, long,
Concerning Birth in the Pure Land. mong, rang, da, xng, tuy, van van. Quan niem
Niem Phat Vang Sanh: Buddha recitation with ve than (t duy hay tram t ve than the con ngi).
the purpose of rebirth in the Pure LandMot S chu tam tap trung vao than the, mot trong bon
ngi ch can niem Phat, th du trong qua kh c s chu tam. No bao gom viec i, ng, nam,
ngi ay co pham phai loi lam, van c phc ngoi va bat c hoat ong than the nao. Phap quan
c cua Phat A Di a va c nhan ve Tay niem than khong phai ch bao gom co phap niem
phng Cc LacIf a person merely repeat the hi th, nh th vao, th ra, ma con la nhng phap
 2574

khac na nh niem ve ban chat o trc cua c the. Niem That: That niemS mat chanh niem
oi vi cac ban tre, khong luc nao ma cac ban Loss of mindfulness.
thch quan s bat tnh cua c the nay. Tuy nhien, Niem Th: Caganussati (p)Tyagamusmrti
dau thch hay khong thch, neu chung ta chu kho (skt)The Almsgiving or renunciation (practice of
coi lai than nay mot cach khach quan, chung ta se renouncing)Recollection of generositySuy
chang bao gi tm thay cai g ep e ni than nay niem ve Tam Bo Th. Tnh thc ve viec tu hanh
ca. Sac ep nay ch la be ngoai cua lp da. Ky hanh bo thRecollection of generosity which
that toan than mnh ch la mot khoi ue trc. Dau involves mindful reflection on the special qualities
tre hay gia chung ta cung nen thau hieu s that of generosity.
cua than nay, va nhng s kien ma chung ta gap Niem Thien: Devanusmrti (skt)Devatanussati
phai nh sanh, lao, benh va t. That vay, t khi (p)The recollection of the devas.
sanh ra i, cuoc song cua chung ta luon ang b 1) Suy niem ve ch ThienThe recollection of
lao, benh va t lan dan. Quan niem nay khong bi the devas: Niem duc gii Thien hay niem
quan ma cung khong lac quan. Ngi Phat t Tam Gii Thien, mot trong sau loai Duc
khong nen ngh rang cai nhn vao i song va the Thien (Tieu Tha noi niem Duc gii Thien,
gian cua ao Phat la en toi buon tham. Ngi ai Tha noi niem Tam Gii Thien). Suy
Phat t luon hieu rang i la kho, nhng ho luon niem ve ch Thien c thc tap bang cach
kinh qua cuoc song bang nu ciThe suy niem nh vay: Ch Thien c sanh ra
contemplation of the thirty-two repulsive parts of trong nhng trang thai sieu viet v ho co
the body, hair of the head, hairs of the body, nails, nhng pham hanh tn, gii, bo th, va tr hue.
teeth, skin, flesh, sinews, bones, marrow, etc. Ta cung co nhng pham hanh ay. e muc
Mindfulness directed toward the body, one of the hanh thien nay la e muc tu thien tnh thc ve
four foundations of mindfulness. It is a nhng pham hanh ac biet vi s chng kien
mindfulness on walking, standing, lying, and cua ch ThienThe Heaven (deva) with its
sitting and or any bodily actitivies. Body prospective joys. One of the six devalokas,
contemplation includes not only breathing in and that of recollection and desire. The
breathing out (anapanasatti), but also other types recollection of the devas is practised by
such as the reflection on the defilement of the mindfully considering: The deities are born
body (asubha). To the youth, at no time you like to in such exalted states on account of their faith,
regard the body as foul. However, whether we morality, learning, generosity, and wisdom. I
like it or not, if we review this body objectively too possess these same qualities. This
we will never find anything beautiful in our own meditation subject is a term for mindfulness
body. Beauty is only on the surface of the skin. In with the special qualities of ones own faith,
fact, our whole body is only a heap of impure etc., as its objects and with the devas standing
parts. Young or old, it is good to understand the as witnesses.
real nature of this body, and the fact that we all 2) Thng ghi nh Bo Tat Nht Tam Bo X tai
confront birth, aging, sickness and death. From the au Suat Thien cung: Remember heaven
time of birth, our body keeps changing with old Enlightening Beings remember heaven
age, sickness, and death. This view of life is because they always keep in mind the
neither pessimistic nor optimistic. Buddhists enlightening beings in the heaven of
should not regard that Buddhist outlook on life and happiness who are to become Buddhas in the
the world is a gloomy one. Buddhists always next lifetime.
understand that life is suffering, but they always 3) Ten cua mot v Tang An o: Name of an
smile as they walk through lifeSee Than Hanh Indian monk.
Niem Tu Tap and T Niem X. Niem Tho: Mindfulness of feelingsSee T
Niem Than Bat Tnh: Thought of the impure Niem X.
bodySee T Niem X. Niem Tho Th Kho: Thought of sufferings caused
by sensesSee T Niem X.
 2575

Niem Thuan (1587-1659): Ten cua mot v danh rong lnEnlightening Beings remember
Tang Trung Hoa vao thi nha Minh (1368-1644) relinquishment because they know all
Name of a Chinese famous monk who lived in the enlightening beings practices of relinquishment
Ming Dynasty in China. increase magnanimous generosity.
Niem Tr: Duy tr tr nh khong gian oanTo Niem X: Smrtyupasthana (skt)Base of
apprehend and to hold in memory. mindfulnessFoundation of mindfulnessNiem
Niem Trc: T loan niem dan en chap trc x co ngha la dung tr e quan sat canh. Niem x
vao ao tngThrough perverted memory to la nen tang suy ngh hay dung tr e quan sat
cling to illusion. canh. Theo Kinh Trung A Ham: Toi nghe nh
Niem Tung: Japa (skt)Niem hong danh mot v vay. Mot thu no The Ton x Cau Lau, Kiem
Phat: To recite, repeat, intone the name of a Ma Sat am la o th cua x Cau Lau. Roi The
BuddhaNiem a La Ni hay niem chu: To recite Ton goi cac Ty Kheo: Nay cac Ty Kheo. Cac Ty
a dharani or spell. Kheo vang ap The Ton: Bach The Ton! The
Niem T: Marana-smrti (skt)Marananussati Ton thuyet nh sau. Nay cac Ty Kheo, a y la con
(p)The recollection of deathNgh nh en s ng oc nhat a en thanh tnh cho chung
tat yeu cua cai chet (e tinh tan tu tap). Suy niem sanh, vt khoi sau nao, diet tr kho u, thanh tu
ve s chet. Quan tng ve cai chet la chac chan, chanh tr, chng ngo Niet Ban. o la T Niem X.
cai chet en bat ng, va khi chet ngi ta phai bo The nao la bon? Nay cac Ty Kheo, ay Ty kheo
het moi thMindfulness of the inevitability of song quan niem than the tren than the, nhiet tam,
death. The recollection of death or the discourse tnh giac, chanh niem e che ng tham u i;
on mindfulness of death. The contemplation on the song quan niem cam tho tren cac cam tho, nhiet
fact that ones own death is absolutely certain, that tam, tnh giac, chanh niem e che ng tham u
the arrival of death is utterly uncertain, and that i; song quan niem tam thc tren tam thc, nhiet
when death comes one must relinquish everything. tam, tnh giac, chanh niem e che ng tham u
Niem Tc: Anapanasati (p)Recollection of i; song quan phap tren cac phap (hay oi tng
BreathSuy niem ve hi th. Tnh thc ve cam cua tam thc ni cac oi tng tam thc), nhiet
giac xuc cham cua nhng vung phu can hai lo mui tam, tnh giac, chanh niem e che ng tham u
hay moi tren khi khong kh ap en luc ta th vao i. Tnh thc ve than quan he ti viec tu tap
th raMindfulness of breathing. The tnh thc ve s th vao va th ra, nhng uy nghi i,
attentiveness to the touch sensation of in-breath ng, nam, ngoi, van van, quan tng nhng phan
and out-breath in the vicinity of the nostrils or khac nhau cua than ch la mot tong hp cua nhieu
upper lip, whether the air is felt striking as one yeu to lam thanh. Tnh thc ve tho ch s tu tap
breathes in and out. tnh thc ve vui, buon, khong vui khong buon, va
Niem Tng Tuc: Continual mindfulnessS chap nhan ban chat tam thi cua chung. Tu tap
tnh thc lien tuc khong ngng. tnh thc ve tam bao gom tnh thc nhng niem
Niem Vo Diet: Endless thoughtNiem khong khi len roi bien i, phan loai chung nh me m,
giam hay tnh thc khong cung tan. khong me m, phien nao, khong phien nao. Cuoi
Niem Vo That: Impeccability of mindY khong cung la tnh thc ve phap tc la tu tap tnh thc
loi hay khong bao gi that niem, mot trong mi ban chat cua van hu, chung khi len va bien i
tam ieu khong loi theo ai Tr o Luan the nao, va thong hieu thanh phan cua chung.
Perfection of memory, one of the eighteen Trong Phat giao ai Tha, s tnh thc ve than,
distinctive characteristics or unique qualities of tho, tam va phap c phoi hp vi thien tap e
BuddhasSee Vo That Niem. nhan biet tat ca nhng th ay eu khong co thc
Niem Vo Thng: Instant after instant, always tanh hien huThe presence in the mind of all
think about no permanence. memories, or the region which is contemplated by
Niem Xa: Tyagamusmrti (skt)Mindfulness of memory or objects on which memory or the
letting goRemember relinquishmentBiet rat thought should dwell. Smrtyupasthana means
ro tat ca Bo tat hanh xa tang trng, tam bo th the presence in the mind of all memories, or the

region which is contemplated by memory, or
objects on which memory or the thought should
dwell. Smrtyupasthana is a Sanskrit term for
establishments of mindfulness, according to the
Majjhima Nikaya: Thus, I have heard. On one
occasion, the Blessed One was living in the Kuru
country at a town of the Kurus named
Kammasadhamma. There He addressed the
Bhikkhus thus: Bhikkhus. Venerable sir, they
replied. The Blessed One said. Bhikkhus, this is
the direct path for the purification of beings, for
surmounting (overcoming) sorrow and
lamentation, for the disappearance of pain and
grief, for the attainment of the true Way, for the
realization of Nibbana, namely, the four
foundations of mindfulness. What are the four?
Here, Bhikkhus, a Bhikkhu abides contemplating
the body as a body, ardent, fully aware, and
mindful, having put away covetousness (envy) and
grief for the world. He abides contemplating
feelings as feelings, ardent, fully aware, and
mindful, having put away covetousness and grief
for the world. He abides contemplating mind as
mind, ardent, fully aware, and mindful, having put
away covetousness (envy) and grief for the world.
He abides contemplating mind-objects as mind-
objects, ardent, fully aware, and mindful, having
put away covetousness (envy) and grief for the
world. Mindfulness of the body involves
cultivating awareness of inhalation and
exhalation, physical postures such as walking,
standing, lying, and sitting, etc., awareness of
bodily activities and functions, contemplation of
the various parts of the body, and analysis of the
elements that make up the body. Mindfulness of
feelings refers to cultivating awareness of feelings
as pleasant, unpleasant, and neutral, and
recognizing their transitory nature. The training in
mindfulness of mind consists in becoming aware
of the arising and passing away of thoughts and
categorizing them as deluded or non-deluded,
afflicted nor no-afflicted. The final element refers
to cultivating awareness of the nature of the
phenomena of experience, how they arise and
pass away, and understanding that they are
composite. In Mahayana, mindfulness of body,
feelings, mind, and phenomena is combined with
2576
meditation that perceives them as being empty of
inherent existenceSee T Niem X.
Niem X Giac Phan Tam Muoi : Sapta-
bodhyangani-samadhi (skt)Sambojjhanga-
samadhi (p)See That Giac Chi Tam Muoi.
Nien: A year.
Nien Giam: Yearbook.
Nien Gii: So nam thu giiThe number of years
since receiving the commandments.
Nien K: Ngay gio (k)Anniversary of a death
and the ceremonies associated with it.
Nien Lap: Cuoi namThe end of a year.
Nien Man Tho Cu: Nhan cu tuc gii, th du nh
tho cu tuc gii vao tuoi 20To receive full
commandments, i.e. be fully ordained at the
regulation age of 20.
Nien Thieu Tnh Hanh: Ngi tnh hanh treA
young brahman.
Nien Tinh: Ngoi sao van menh cua mot ca nhan
trong namThe year-star of an individual.
Nien Trang Kieu: Yobbana-mado (p)Kieu man
v tuoi trang nienIntoxciation with youth.
Nien Tue: Ayu (p)AgeYears of ageTuoi.
Niep Pha: Tham cu minh bachAn explicit
investigation.
Niet: Bun lay: MuddyBun en trong ay ao:
Black mud at the bottom of a poolNhuom en:
To blackenUe nhiem: To defile.
Niet Ban: Nirvana (skt)Nibbana (p)Bat Ne
HoanBat Niet BanBat Niet Ban NaNe
VietNe HoanNe BanNiet Ban Na
Nirvana gom Nir co ngha la ra khoi, va vana
co ngha la khat ai. Niet Ban co ngha la thoat
khoi luan hoi sanh t, cham dt kho au, va hoan
toan tch diet, khong con ham muon hay kho au
na (Tch diet hay diet o). Niet Ban la giai oan
cuoi cung cho nhng ai a dt tr khat ai va cham
dt kho au. Noi cach khac, Niet Ban la cham dt
vo minh va ham muon e at en s bnh an va t
do noi tai. Niet Ban vi ch n thng oi lai vi
sanh t. Niet ban con dung e ch trang thai giai
thoat qua toan giac. Niet Ban cung c dung theo
ngha tr ve vi tanh thanh tnh xa nay cua Phat
tanh sau khi than xac tieu tan, tc la tr ve vi s
t do hoan toan cua trang thai vo ngai. Trang thai
toi hau la vo tru Niet Ban, ngha la s thanh tu t
do hoan toan, khong con b rang buoc ni nao
na. Niet Ban la danh t chung cho ca Tieu Tha
 2577

lan ai Tha. Vi hanh gia tu Thien, khi ban hieu of a return to the original purity of the Buddha-
ro vo nga th se hieu ro Niet ban tch tnh. Ch nature after the disolution of the physical body,
"Nirvana" c dch nhieu cach, co khi dch la that is to the perfect freedom of the unconditioned
"vien man", co khi dch la "diet tr duc vong". The state. The supreme goal of Buddhist endeavor. An
nhng Niet ban va vo thng lai la cai pha trc attainable state in this life by right aspiration,
va cai pha sau. Hieu ro vo thng lien at c purity of life, and the elimination of egoism. The
Niet ban; hieu ro s song la Niet Ban la a quan Buddha speaks of Nirvana as Unborn,
chieu c vo thng. V the, hanh gia tu Thien unoriginated, uncreated, and unformed,
tha la ngh ra cach oi mat vi vo thngcon hn contrasting with the born, originated, created and
la phai x ly toan bo tam phap an (vo thn g, kho formed phenomenal world. The ultimate state is
va vo nga) nh la mot phap phai chng ac. Theo the Nirvana of No Abode (Apratisthita-nirvana),
Kinh Lang Gia, c Phat bao Mahamati: Nay that is to say, the attainment of perfect freedom,
Mahamati, Niet Ban ngha la thay suot vao tru x not being bound to one place. Nirvana is used in
cua thc tnh trong y ngha chan that cua no. Tru both Hinayana and Mahayana Buddhist schools.
x cua thc tnh la ni ma mot s vat t no tru. For Zen practitioners, when you understand no-
Tru trong chnh cai cho cua mnh ngha la khong self, that is the peace of nirvana. The word
xao ong, tc la mai mai tnh lang. Nhn thay suot "Nirvana" is translated in different ways, such as
vao tru x cua thc tnh ung nh no ngha la "perfect bliss" or "extinction of all desires." But
thong hieu rang ch co cai c nhn t chnh tam nirvana and impermanence are like front and
mnh, ch khong co the gii nao ben ngoai nh the back. When you understand impermanence, you
ca. Sau khi c Phat vang bong, hau het cac thao find peace. When you truly see your life as
luan suy luan sieu hnh tap trung quanh e tai Niet nirvana, then impermanence is taken care of. So,
Ban. Kinh ai Bat Niet Ban, nhng oan van Zen practitioners rather than figuring out how to
bang tieng Bac Phan va c phat kien mi ay, deal with impermanence, consider these dharma
mot Trung A va oan khac Cao Da Sn cho seals all together as the dharma to be realized. In
thay mot thao luan song ong ve cac van e nh the Lankavatara Sutra, the Buddha told Mahamati:
Phat tanh, Chan nh, Phap gii, Phap than, va s Oh Mahamati, Nirvana means seeing into the
khac nhau gia cac y tng Tieu Tha va ai abode of reality in its true significance. The abode
Tha. Tat ca nhng chu iem o lien quan en of reality is where a thing stands by itself. To
van e Niet Ban, va cho thay moi ban tam ln cua abide in ones self-station means not to be astir,
suy luan c at tren van e vo cung quan trong i.e., to be eternally quiescent. By seeing into the
nayNirvana consists of nir meaning exit, and abode of reality as it is means to understand that
vana meaning craving. Nirvana means the there is only what is seen of ones own mind, and
extinguishing or liberating from existence by no external world as such. After the Buddhas
ending all suffering. So Nirvana is the total departure, most of the metaphysical discussions
extinction of desires and sufferings, or release and speculations centered around the subject of
(giai thoat). It is the final stage of those who have Nirvana. The Mahaparinirvana Sutra, the Sanskrit
put an end to suffering by the removal of craving fragments of which were discovered recently, one
from their mind (Tranquil extinction: Tch diet, in Central Asia and another in Koyasan, indicates
Extinction or extinguish: Diet, Inaction or without a vivid discussion on the questions as to what is
effort: Vo vi, No rebirth: Bat sanh, Calm joy: An Buddha-nature, Thusness, the Realm of
lac, Transmigration to extinction: Diet o). In Principle, Dharma-body and the distinction
other word, Nirvana means extinction of between the Hinayana and Mahayana ideas. All
ignorance and craving and awakening to inner of these topics relate to the problem of Nirvana,
Peace and Freedom. Nirvana with a small n and indicate the great amount of
stands against samsara or birth and death. Nirvana speculationundertaken on this most important
also refers to the state of liberation through full question.
enlightenment. Nirvana is also used in the sense
 2578

Niet Ban An Lac Vnh Cu : Eternal peace- intuitional or relating to direct mental vision of the
Nirvana. Zen SchoolSee Bat Cau Ngha.
Niet Ban An: See Niet Ban Tch Tnh An. Niet Ban ng: Dien Tho ngTnh Hanh
Niet Ban Bat V: Tam loai phap v ay u cua ngVo Thng VienNi a ch Tang au
Niet Ban: Thng Tru, Tch Diet, Bat Lao, Bat nang en e nhap diet, ve hng mat tri lan, goc
T, Thanh Tnh, H Khong Sieu Viet, Bat ong, tay bac cua t vien. Phong ni ngi sap chet
va Khoai LacThe eight rasa, i.e. flavours or c a vao e cau an (ngi sap chet lam khi
characteristics of nirvana: Permanence, Peace, No tam than ban loan nen em long tham luyen
growing old, No death, Purity, Transcendence, phong , y bat, o dung hanh ao, nen em ho en
Unperturbedness, and Joy. ay nghe kinh ke e thay rang moi s vat eu la
Niet Ban Bat Sinh: Anutpado-nirvanam (skt) vo thng, khong co g e cho ta luyen ai trc
Nirvana means no-birth (anything that is subject to khi ho th tch). Nhng ten khac ch tram xa trong
birth-and-death is not Nirvana). chua la phong duy tr s song, va phong an
Niet Ban Chau: Niet Ban Chau hay dong sanh t, lac.The nirvana hall, or dying place of a monk
ni ma c Phat cu vt chung sanh bang thuyen in a monastery, in the direction of the sunset at the
Bat ChanhNirvana-island, i.e. the stream of north-west corner. The hall or room into which a
mortality, from which stream the Buddha save dying person is taken to enter upon his long life.
men with his eight-oar boat of truth. Other names for the infirmary are the hall of
Niet Ban Chung: Nirvana classTch Chung prolonging life, and the hall of peace and joy.
Chung tnh cua cac bac Tieu tha (Thanh Van Niet Ban ng Ly Han: Ga sap chet en ni
Duyen Giac) ch vui thch vi s tch diet cua niet (li trach mang cua cac v thien s)A dying pal
ban tieu tha, ch khong co y hng cu o chung (a scornful term from Zen masters).
sanhThe nirvana class, i.e. the Hinayanists who Niet Ban Gii: Nirvana-dhatu (skt)Niet Ban co
are said to seek only their own salvation. the tang gi muon c vo vi, ni sanh ra cac viec
Niet Ban Cung: Cung ien Niet Ban cua cac bac li lac the gian va xuat the gian, mot trong tam
ThanhThe nirvana palace of the saints. phap vo viThe realm of nirvana (the abode of
Niet Ban Cc Lac: Nirvanic bliss. Nirvana), or bliss, where all virtues are stored and
Niet Ban Dieu Tam: Nirvana of marvellous whence all good comes, one of the three dharmas
mindNirvana of Wonderful and Profound of inactionSee Tam Vo Vi Phap.
MindDieu tam la tam the tuyet dieu khong the Niet Ban Hanh: Nirvanic actionHanh Niet ban,
ngh ban, no vt ra ngoai s suy tng cua nhan v chang dt sanh t noi tiepNot cutting off the
thien, khong con vng mac bi co khong, trong continuity of birth and death, one of the ten kinds
o tat ca nhng ao tng ta vay eu b loai bo. of action of Great Enlightening Beings.
Theo Thien Thai Biet Giao, th ay ch gii han Enlightening Beings who abide by these can
vao tam Phat, trong khi Thien Thai Vien Giao lai achieve the action of Buddhas that has no coming
cho rang ay la tam cua ngay ca nhng ngi cha or going.
giac ngo. ay la mot trong tam nguyen tac can Niet Ban Hoi: Le ky niem ngay c Phat nhap
ban, cua trc giac hay lien he trc tiep vi tam diet, ngay ram thang hai (co ni cho la ngay 8
linh cua trng phai Thien TongThe wonderful thang 2, ngay 8 thang 8, ngay ram tha ng ba, hay
and profound mind or heart which is beyond ngay 8 thang chn)The Nirvana assembly,
human thought. The mind which clings to neither second moon 15th day, on the anniversary of the
to nothingness nor to actuality. The mind in which Buddhas death (some countries believe on
all erronuous imaginings have been removed. different dates, 8th of 2nd moon, 8th of 8th moon,
According to to the Differentiated Teaching of the 15th of 3rd moon, or 8th of 9th moon).
Tien-Tai school, limited this to the mind of the Niet Ban Hu D: Nirvana with remainderSee
Buddha, while the Perfect teaching universalized Niet Ban (C) (1), and Hu D Niet Ban.
it to include the unenlightened heart of all men. Niet Ban Kinh: Nirvana SutraSee Kinh Niet
This is one of the eight fundamental principles, Ban.
 2579

Niet Ban K: Niet Ban HoiLe truy ieu c Niet Ban Tang: Nivasana (skt)Ne Hoan
Phat nhap diet vao ngay ram thang hai (treo tng TangNe Phc Ta NaQuyet Tu LaNoi y
Niet Ban, tung Kinh Di Giao)The nirvana cua ch Tang NiAn inner garment of monks and
assembly, 2nd moon 15th day, on the anniversary of nuns.
the Budhas death. Niet Ban Te: Vung hay khu vc niet ban, oi lai
Niet Ban Lac: Nirvana-blissAn lac trong Niet vi vung cua luan hoi sanh tThe region of
banCanh vui sng Niet Ban, mot trong ba nirvana in contrast with the region with mortality
niem an lacNirvana-joy or bliss, one of the or samsara (luan hoi sanh t).
three kinds of joySee Tam Lac. Niet Ban Thanh Tnh: Purity in Nirvana.
Niet Ban Mon: Ca bac ngha a: The northern Niet Ban Thanh: Ten thng goi cua ngai ao
gate of a cemeteryCa vao Niet Ban: The gate Sinh i Tan tm thay bo Niet Ban Kinh Lc
or door into Nirvana. Ban, phat minh ra ngha Phat than thng tru
Niet Ban Na: Nirvana (skt)See Niet Ban. AKA (Also known as) Tao-Sheng, pupil of
Niet Ban Nga: Chan ngaNirvana egoReal Kumarajiva, who translated part of the Nirvana
egoTranscendental ego, as contrasted with the sutra, asserted the eternity of Buddha.
illusory or temporal ego. Niet Ban Thanh: Thanh Niet Ban, la ni cua
Niet Ban Nguyen Ly: The Principle of Nirvana or cac v ThanhThe Nirvana city, the abode of the
Perfect FreedomSee Niet Ban. saints.
Niet Ban Nguyet Nhat: Ngay thang c The Ton Niet Ban Thi: Thi Phap Hoa va Niet Ban
nhap Niet Ban, co nhieu thuyet, ngay ram hay Period of preaching of Lotus sutra and Nirvana
mong 8 thang hai; ngay mong 8 thang tam; ngay sutras.
ram thang ba; ngay 8 thang chnThe date of the Niet Ban Thc: Thc pham Niet Ban, lay duc
Buddhas death, variously stated as 2nd moon 15th vong lam cui ot, lay tr hue lam la, hai th
or 8th day; 8th moon 8th day; 3rd moon 15th day; and chuan b nau thc pham Niet BanNirvana food;
9th moon 8th day. the passions are faggots, wisdom is fire, the two
Niet Ban Phan: Mot phan cua Niet BanThe prepare nirvana as food.
part or lot of nirvana. Niet Ban Tch Tnh An: 1) Phap an Niet Ban tch
Niet Ban Phat: The Buddha of Nirvana1) Hnh tnh, mot trong ba phap an la vo thng, vo nga va
thc Niet Ban cua Phat (ng than giao hoa cua niet ban: The seal or teaching of nirvana (one of
Phat a xong, lai th hien diet o): The Nirvana- the three proofs that the sutra was uttered by the
form of Buddha; 2) The sleeping Buddha: See Buddha, its teaching of impermanence, non-ego,
Niet Ban Tng; 3) The Buddha entering Nirvana: and nirvana); 2) An khe bao chng e c chng
See Cau Thi Na. qua niet ban: The witness within to the attainment
Niet Ban Phong: Gio Niet Ban a tn hu vao of nirvana.
neo Bo eThe nirvana-wind which wafts the Niet Ban Tnh An: See Niet Ban Tch Tnh An.
believers into bodhi. Niet Ban Tnh o: Land of NirvanaNirvanic
Niet Ban Phc: He phc cua niet ban hay niem Pure LandSee Tnh Tho Niet Ban.
vui bam vu vao niet ban ma khong chu vao Bo Niet Ban Tnh Xa: Ten cua mot tnh xa noi tieng
tat a e lam li cho chung sanhThe fetter of trong th xa Vung Tau, Nam Viet NamName of
nirvana, i.e. the desire for nirvana, which hinders a famous monastery, located in Vung Tau City,
entry upon the Bodhisattva life of saving others. South Vietnam.
Niet Ban Sac: Mau sac niet ban, nh mau en Niet Ban Tong: Tong phai da vao Kinh Niet Ban
tng trng cho hng bacNirvana-colour, i.e. (mot trong 13 tong phai Phat giao Trung Quoc).
black representing north. Theo Giao S Junjiro Takakusu trong Cng Yeu
Niet Ban Sn: Nui Niet Ban vng chac, oi lai Triet Hoc Phat Giao, du viec nghien cu kinh Niet
vi s oi thay cua dong luan hoi sanh tThe Ban phat khi ca hai mien Nam va Bac, nhng
steadfast mountain of nirvana in contrast with the Niet Ban tong lai c thanh lap phng Nam,
changing stream of mortality. v a so hoc gia co tai nang eu quy tu phng
 2580

Nam. Ve sau nay khi tong Thien Thai c thanh Niet Li o a Da Xa Da: Drdhadhyasaya
lap th Tong Niet Ban c sap nhap vao tong (skt)Kien Co Y Bo Tat trong Thai Tang Gii
Thien ThaiThe school based on the Firm-Willed Bodhisattva in the Garbhadhatu.
Mahaparanirvana Sutra, one of the thirteen sects Niet Ly e: Nirrti (skt)1) S hoai diet:
in China (ai Bat Niet Ban Kinh). According to Destruction; 2) V N Than cua t than va s hoai
Prof. Junjiro Takakusu in The Essentials of diet, cai quan pha tay nam (Than Niet Ly): The
Buddhist Philosophy, although the study of the goddess of death and corruption, regent of the
Nirvana text started and continued in the South south-west.
and in the North, the Nirvana School was founded Niet Ly e Phng: Hng tay namThe south-
in the South where most of the able scholars lived. west quarter.
When the Tien-Tai School appeared, the Niet Ly e Thien: La sat ThienNirrti or
Southern branch of the Nirvana Sect merged in Raksah heaven.
the Tien-Tai Sect. Niet Mat: Nimat or Calmadana (skt)Theo Eitel
Niet Ban Tng: Tng nhap diet hoa than th trong Trung Anh Phat Hoc T ien, Niet Mat la
tam cua c Phat, tc la tng nhap diet cua c mot vng quoc va thanh pho co, nam ve pha
The Ton (c Phat giao hoa chung sanh en nam ong nam bien gii sa mac GobiAccording to
80 tuoi th hoa duyen het, ngai lien en gia hai Eitel in The Dictionary of Chinese-English
cay Ta La ben b song Bat e, tai thanh Cau Thi Buddhist Terms, Calmadana is an ancient
Na, vung trung An o, thuyet giang xong Kinh kingdom and city at the south-east borders of the
Niet Ban roi nhap diet)The 8th sign of the desert of Gobi.
Buddha, his entry into nirvana, i.e. his death, after Niet Muc Sinh Hoa: An len mat sinh ra cai thay
delivering in one day and night the Parinirvana ao, ta ho nh co hoa om xuat hien. Trong thien,
Sutra. t nay co ngha la che ra hnh tng h huyen e
Niet Ban Tng: ng than giao hoa cua Phat a la mnh la ngiTo press the eyes and to see
xong, lai th hien diet o. Ch con lai tng Niet spots before the eyes, as if there were flowers in
Ban (luc ngai nhap diet an nhien t tai giong nh the sky. The term means practitioners who
luc ngai nam ngu)The sleeping Buddha, i.e. the fabricate unreal images to cheat themselves and
Buddha entering nirvana. other people.
Niet Ban V: See Niet Ban Bat V. Niet Quai: Quai d va hoang ngStrange and
Niet Ban Vo Danh Luan: The Unnameability of fabulous.
NirvanaTrong tap luan nay, S Tang Trieu ch Niet R o a Da Xa Da: See Niet Li o a
ro chan ly toi thng vt tren nh nguyen hu va Da Xa Da.
vo: "Chan e la cai g? o la con ng Niet Ban. Nieu Sang Quy T: Loai quy luon i tieu vo cung
Con tuc e la cai g? o la phap hu vo."In this hoi thuiA urinating ghost.
treatise, Seng Chao points out clearly that the Ninh An: De chuAt easeReposeful.
ultimate truth is beyond the duality of Being and Ninh Ma: Nyingma (tib)Mot trong nhng trng
non-existence: "What is the real truth? It is the phai chnh cua Phat giao Tay TangOne of the
way of nirvana. What is the mundane truth? It is major schools of Tibetan Buddhism.
the dharma of existence and non-Being." Ninh Ma Phai: Nyingmapa (tib)Phai Co Mat
Niet Ban Vo D: Nirvana without remainder See Co Mat Phai.
See Vo D Niet Ban. Ninh Phan Thien S: Koryu Osaka ZenjiTen
Niet Ca La: Niskala (skt)Bat kha phan: cua mot v Thien Tang tong Tao ong Nhat Ban
IndivisibleSong trong giay phut ngan ngui: A vao the ky th XX. Hien nay chung ta khong co
short time to liveMot thi gian ngan: A short nhieu tai lieu chi tiet ve Thien s Ninh Phan; tuy
timeTam thi: TemporaryTuyet chung t nhien, co mot chi tiet ve li day cua ngai trong
(khong hot): Seedless. quyen "Ch Quan a Toa." Trong quyen sach nay,
Niet Gia a: Niskala (skt)See Niet Ca La. e t cua ngai la Thien s Taizan Maezumi a
viet nh sau: "Khi noi en th ra ht vao, toi lien
 2581

nh en mot trong nhng bai noi chuyen thch thu mind dwells only on the four dogmas and sixteen
nhat cua s phu toi la Thien s Ninh Phan. Thay disciplinesSee T Gia Hanh.
noi rang khi may ong th vao th phai a toan bo Noan Sanh: Andaja (skt)Egg-bornNhng loai
vu tru i vao; khi th ra th may ong phai ay toan t trng ma sanh ra, mot trong t sanhForm of
bo vu tru i ra. C th ra ht vao. Th ra ht vao. oviparous birth, as with birds, one of the four ways
Cuoi cung may ong se quen luon s khac biet gia of coming into existence.
ht vao va th ra, tham ch quen luon ca viec ht Noan Tch: See Noan Lieu.
th nay. May ong ch ang ngoi o trong cam giac Noan T: See Noan Lieu.
nhat nh."Name of a Japanese Soto Zen monk Noan Xuc: Cam xuc hi nong ni than the
in the twentieth century. We do not have detailed Feeling of body's heat.
documents on this Zen Master; however, there is a Noi Chuyen Vo ch: Idle talk.
detail on his teachings in "The Essence of Zen Noi Doi: Lying.
Practice." In this book, his disciple, Zen master (A) Ngha cua noi doiThe meanings of lying
Taizan Maezumi wrote: "Regarding breathing, I See Ngu Gii (4), Bat Vong Ng, Bat Y Ng,
am reminded of one of my teacher Koryu Roshi's and Vong Ng.
favorite expressions. He said that when you (B) Theo c Phat va Phat Phap cua Hoa Thng
breathe in, swallow the whole universe. When you Narada, co bon ieu kien can thiet e tao nen
breathe out, breathe out the whole universe. In nghiep noi doi: co s gia doi khong chan that,
and out. In and out. Eventually you forget about y muon ngi khac hieu sai lac s that, thot ra
the division between breathing in and breathing li gia doi, va tao s hieu biet sai lac cho
out; even breathing is totally forgotten. You just ngi khacAccording to The Buddha and
sit with a sense of unity." His Teachings, there are four conditions that
Noan a: Level of heatMot trong t gia hanh. are necessary to complete the evil of lying: an
Lay Phat giac e dung lam tam mnh, dng nh untruth, deceiving intention, utterance, and
hieu ro Phat giac ma ky that cha hieu ro. V du actual deception.
nh khoan cay lay la, la sap chay len, ma cha (C) Theo c Phat va Phat Phap cua Hoa Thng
that s chay. ay goi la noan aOne of the Narada, co nhng hau qua khong tranh khoi
four kinds of wonderfully perfect additional cua s noi doi: b mang chi nhuc ma, tanh
practices. When the enlightenment of a Buddha is tnh e tien, khong ai tn nhiem, va mieng
just about to become a function of his own mind, it mom hoi thuiAccording to The Buddha and
is on the verge of emerging but has not yet His Teachings, written by Most Venerable
emerged, and so it can be compared to the point Narada, there are some inevitable
just before wood ignites when it is drilled to consequences of lying as follow: being
produce fire. Therefore, it is called the level of subject to abusive speech, vilification,
heat.See T Gia Hanh. untrustworthiness, and stinking mouth.
Noan ong: See Noan Lieu. Noi Khac Lam Khac: Talking is one thing, but
Noan Lieu: Con goi la Noan ong, Noan Tch, doing is another.
hay Noan T. Ngi mi vao t vien c cung Noi Li am Thoc: Pisunavaca (p)Noi li am
dng hay c sam sa cho nhng th nh tra, thoc la co noi khong, khong noi co e gay chia
qua, van van. Cung ch ngi mi vao phai mua reTo slander means to twist stories.
sam nhng th nay e mi nhng ngi a tru tai Noi Li Hung Ac: Harsh speech.
ay t trcPresents of tea, fruit, etc., brought Noi Li Nham Nh: Samphappalapa (p)Noi li
to a monastery, or offered to a new arrival. nham nh vo chFrivolous talk.
Noan Phap: Phap au tien trong t gia hanh; trong Noi Li Tho Lo: Pharusavaca (p)Li noi tho lo
giai oan nay hanh gia ch tru tam ni t dieu coc canHarsh speech.
eThe first of the four good roots; the stage in Noi Mot ng Lam Mot Neo: To talk in one
which dialetic processes are left behind and the way and act in another way

Noi Mot Li: Ghosha (skt)Co SaUttering a
word.
Noi Nghch: Li noi nghch hay noi phu nh
Contradictory wordsNegative
Paradoxical wordsSee Li Noi Nghch Hay Phu
nh Trong Thien.
Noi Nghiem Trang: To speak in earnest
Noi Nhai: Repetition of the same speech
Answer is repeated exactly the same as the
questionSee Li Noi Nhai Trong Thien.
Noi Nham: Samphappalapa (p)Samphapralapa
(skt)Frivolous talkNoi li nham nh vo ch
Nonsense speech.
Noi Quang Xieng: Talk nonsense.
Noi Tham: Noi tham: Japati (p & skt)Noi lam
bamTo murmurTo mutterTo speak to
oneselfTo whisper.
No at La Sai: Durdharsa (skt)Ho phap trong
noi vien Man a La cua c Ty Lo Gia Na: are also called realms of the Self-Mind because
Guardian of the inner gate in Vairocanas
mandalaKho e y: Hard to beholdKho nam
gi: Hard to holdKho vt qua: Hard to
overcome.
No Lc: EffortTo striveTo endeavour.
No Lc Cua Chnh Mnh: Own efforts.
No Lc Giac Ngo: To struggle for
enlightenment.
No Lc Thanh Tu Qua V Phat: To strive to
gain Buddhahood.
No Nh Mi Minh Phi: Dombi (skt)Mot trong
tam minh phi cua Ho Kim Cang, v than ho phap
trong truyen thong Kim Cang thaOne of the
eight female consorts shown in the mandalas of
dharma guardians (dharma protectors) in the
Vajrayana.
No Han: Full of rage and spite.
No Kh: Wrath.
No Kch: anh ai mot cach gian dTo beat
someone angrily.
No Lang: Song dRaging waves.
No Ma: Li chi rua gian d Angry cursing.
No Ngon: Angry words.
No Oan: Han thuTo be resentful.
No Sac: Flushed with rage.
No Y: An angry thought.
Noi Tieng Nh Vao Tung Ke: Gathasravas
(skt)To be famous through verses.
2582
Noi: Abhyatma (skt)Antar, Antah, Pratyag, or
Pratyak (skt)Ben trongWithinInner
InternalInsideInteriorInward.
words Noi B: Tam sau kn b mat ben trong cua Bo Tat,
mac du ben ngoai co dang ve cua Thanh Van
The inner mystic mind of the bodhisattva, though
externally he may appears to be a sravaka
(hearerThanh van).
Noi Canh: Internal RealmsNoi Gii (can thc
ben trong)Noi canh gii cung goi la t tam canh
gii, v canh gii nay khong phai t ben ngoai
vao, ma chnh do ni cong dung trong tam phat
hien. Nhng ngi khong hieu ro ly Van phap
duy tam cho rang tat ca canh gii eu t ben
ngoai en, la loi nhan nh sai lam. Bi khi hanh
gia dung cong en mc tng ng, dt tuyet ngoai
duyen, th chung t cua cac phap tiem tang trong
tang thc lien phat ra hien hanhInternal realms
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
by the mind, think that all realms come from the
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.
Noi Chap: Internal appropriation.
Noi Che: Niyama (skt)Thieu che gii thanh
tnh, yeu to th hai trong con ng co Du Gia, co
ngha la gii luatMinor restraint, the second
element in the path of classical Yoga, meaning
disciplines.
Noi Chung: Ch Tang chung, e phan biet vi
chung tai gia hay la ngoai chungThe inner
company, i.e. the monks, in contrast with the laity
(Ngoai tuc).
Noi Chung: Chung t c cha ng trong thc
th tam, la can ban cua muon ngan hien tng
The seed contained in the eighth vijnana (Alaya-
vijnana), the basis of all phenomena.
Noi Chuyen: S chuyen bien ben trongInternal
transformation.
Noi Ch: Cac mon an nau trong Tang phong la
mot trong nhng mon bat tnh, do o Ty Kheo
khong c anCooked food in a monastic
 2583

bedroom, becoming thereby one of the unclean Luat S, hay Nam Sn ai S, mot nha s thuoc
foodsSee Noi Tuc Thc. phai Luat tong tai Trung quoc (702-760), bien
Noi Chng: Pratyak-sakshatkara or Antar- soanThis is the outstanding portion of the Ta
sakshatkriya (skt)Pratyatma-dhigama (skt). T'ang Records of Buddhist scriptures, composed
1) S chng ac ben trong (t chng s chng): by Tao-Hsuan, a celebrated Chinese master of
Inner assuranceInner-realizationInner Vinaya school (702-760), during the Tang
experienceInner witnessInternal dynasty.
realization. Noi Giao: Phat giao, oi lai vi ngoai tong
2) Chan ly ma mnh chng c t trong tam: Buddhism, in contrast with other cults.
The witness of realization withinOnes Noi Gii: Ajjhattika-ayatana (skt)Inward
own assurance of the truth. spheresNoi canhThe realm of cognition
3) T Chng: T than giac ngo hay at c The realm of mindTam y la noi gii, oi vi
chan ly nh c Phat a tng lam Self- than la ngoai giiThe realm of mind as contrast
attained assurance of the truth, such as that of with that of the bodySee Thc Gii.
the Buddha (to realize enlightenment by Noi Hoa: Inner heatSee Noi Hoa Tam Muoi.
oneself). Noi Hoa Tam Muoi: Canda (skt)Candali
Noi Chng Tr: Tr hue giac ngo hay at c (skt)Gtum-mo (tib)Tummo (tib)Noi hoa du
chan ly nh c Phat a tng lam Wisdom of giaHeat yogaHoa tam muoiInner heat
self-attained assurance of the truth, such as that of concentrationInner heat meditationInner heat
the Buddha (to realize enlightenment by oneself). samadhiSubtle heatNoi hoa tam muoi hay
Noi Chng: Nhng chng ngai xuat phat t ben Du Gia Nhiet la phap th nhat trong sau phap
trongInternal hindranceThe internal or mental cua Naropa, lien he ti viec phat trien kha nang
hindrances or obstacles. lam tang kenh noi nhiet, thng lien he ti viec
Noi Cong: Inner exercise. quan tng mat tri nhng ni khac nhau trong
Noi Cung Phung: Noi CungV Tang phu trach than the cua hanh gia. Ky thuat oi hoi hanh gia
ban th trong ai noi (cung vua)A title for the tr nen tnh thc ve nhng nguon nang lng vi te
monk who served at the altar in the imperial di chuyen qua cac kenh trong c the. Qua van
palace. ong va a nhng nguon nang lng nay, hanh
Noi Cung: See Noi Cung Phung. gia biet c cach tap trung nhng nguon nang
Noi Diet: Tieu diet nhng phien nao trong tam lng nay tai nhng ni ac biet. Mot trong sau
Extinction of all afflictions in the mind. hoc thuyet cua Naropa ma dan Tay phng biet
Noi Duyen: Y thc trong tam phan biet cac phap qua Milarepa. Bang phng cach kiem soat nhp
khi len t nam thcThe condition of perception th, tap trung vao vung run va hnh dung mot so
arising from the five sensesImmediate, am tiet nh Ram hay Ham (Mantra), hanh gia at
conditional or environmental causes, in contrast ti cho tang them sc nong ben trong than the cua
with the more remote. mnh, khien cho hanh gia co cam giac nh ang
Noi an: Inner alchemyS toi luyen ben trong. trong nhng ngon la. Phng phap nay bat nguon
Noi ao Trang: Ni day ao, hoc ao, hay tu tap t mot so ky thuat Du Gia An o c dung Tay
trong hoang cungA place for teaching, learning, Tang, khong ch nh mot phng tien at ti ai
or practising religion in the Royal PalaceSee giac, ma con nh mot phng cach nham chong lai
Noi T. nhng cn ret cc o cua vung nui Tay Tang
Noi ang Tnh: S thanh khiet ben trong Heat yoga is the first of the six dharmas of
Internal clarity. Naropa, which involves developing the ability to
Noi ien: Giao ien cua Phat giaoBuddhist increase and channel inner heat, generally
scriptures. involving the visualization of the sun in various
Noi ien Luc: Giao ien cua PhatRecords of places of the meditators body. The technique
Buddhist scripturesay la phan xuat sac nhat requires that the meditator become aware of
cua ai ng Noi ien Luc, do ngai Nam Sn subtle energies that move through energy

channels. Through manipulating and directing
these energies, the meditator learns to concentrate
them in particular places. 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
areasSee Sau Phap Mat Hanh Cua Phai
Naropa.
Noi Hoc: Inner studyCai hoc ben trong (tu theo
ao Phat)The inner learning (Buddhism).
Noi Ho: Inner protectorsTham tam ben trong
cua mnh, hoc va tu theo Phat phapThe inner,
oneself, by studying and following the law.
Noi Huan: Inner censingNoi Huan, trong cai
chan nh cua ban giac, lang le nung ot huan tap
vong tam e sinh ra Bo e Tam. Con goi la Minh
Huan. Theo Khi Tn Luan th noi huan la ban
giac huan tap vo minh trong tam chung sanh, nhan
o ma khien vong tam chan noi kho sinh t, e
cau canh vui sng cua Niet BanPrimal
ignorance or unenlightenment, or fumigation
within, or inner influence. According to the
Awakening of faith, inner censing acts upon
original intelligence causes the common
uncontrolled mind to resent the miseries of
mortality and to seek nirvana.
Noi H: Cai trong khong ben trongInner
emptiness.
Noi Hng Tnh: IntroversionTnh noi hng
An attitude in which one directs ones interest to
ones own experiences and feelings rather than to
external objects or other persons.
Noi Hu Sac Tng: Possessing form, one sees
formsT mnh co sac, thay co sacNoi hu sac thch o se tr thanh mot noi ket. Khi nhng
tng, ngoai quan sac giai thoat Tam muoi. T
mnh co sac, thay co sac. Trong giai oan nay
hanh gia t mnh quan than bat tnh. ay la mot
trong tam giai thoat, hay tam phep thien nh giai
thoat khoi sac ducPossessing form, one sees
2584
forms is a type of liberation when subjective
desire arises, by examination of the object, or of
all things and realization of their filthiness. In this
stage, cultivators remove passions by meditation
on the impurity of ones own body. This is one of
the eight types of meditation for removing various
attachments to forms and desiresSee Bat Tam-
Ma-a.
Noi Ket: Internal formationsTieng Bac Phan
cho danh t noi ket la Samyojana. No co
ngha la ket tinh hay ong cuc lai. Moi ngi
chung ta ai cung co noi ket can phai c cham
soc. Vi thien tap chung ta co the thao g c
noi ket va at c s chuyen hoa The Sanskrit
word for internal formation is Samyojana. It
means to crystallize. Everyone of us has internal
formations that we need to take care of. With the
practice of meditation we can undo these knots
and experience transformation.
(I) Tong quan ve Noi KetAn overview of
Internal formations:
1) Trong tam thc cua chung ta co nhng khoi
cua niem au kho, gian hn, va bc boi kho
chu, goi la noi ket. Chung cung c goi la
nhng nut that, hay nhng giay quan hay
phien trc bi v chung troi buoc chung ta va
lam can tr s t do cua chung taIn our
consciousness there are blocks of pain, anger,
and frustration called internal formations.
They are also called knots because they tie us
up and obstruct our freedom.
2) Sau mot thi gian dai, noi ket cang tr nen
kho khan cho chung ta chuyen hoa hay thao
g, chung ta co the de dang b mac ket trong
khoi noi ket nayAfter a while, it become
very difficult for us to transform, to undo the
knots and we cannot ease the constriction of
this crystal formation.
3) Khong phai noi ket nao cung kho chu. Co
nhng noi ket em ai nhng noi ket em ai cung
co the gay nen au kho. Khi thay, nghe, hoac
thng thc nhng g chung ta thch, s a
g chung ta a thch khong con na, chung ta
se them nh va i tm. Chung ta e nhieu th
gi va tam lc e tm hng lai nhng khoai
lac o. Cang ngay chung ta cang khao khat.
Chung ta se b sc manh cua noi ket thuc ay,

che ng va cp mat t do cua chung taNot
all internal formations are unpleasant. There
are also pleasant internal formations, but they
still make us suffer. When you taste, hear, or
see something pleasant, then that pleasure
can become a strong internal knot. When the
object of your pleasure disappears, you miss it
and you begin searching for it. You spend a
lot of time and energy trying to experience it
again. If you smoke marijuana or drink
alcohol, and begin to like it, then it becomes
an internal formation in your body and in your
mind. You cannot get it off your mind. You
will always look for more. The strength of the
internal knot is pushing you and controlling
you. So internal formations deprive us of our
freedom.
4) Khi mot ngi nao o s nhuc chung ta, hay
lam viec g o khong t te vi chung ta th noi
ket se ket tu trong tam thc cua chung ta. Neu
chung ta khong biet cach thao g nhng noi
ket nay va chuyen hoa chung, th chung se
nam trong tam thc chung ta rat lau. Sau o
co ai lai noi hay lam nhng chuyen tng t
nh vay vi chung ta th nhng nut that ay se 1)
ln manh hn. Noi ket hay khoi au nhc
trong chung ta, co nang lc thuc ay va ep
buoc chung trong cach chung ta hanh x
When someone insults us, or does something
unkind to us, an internal formation is created
in our consciousness. If we dont know how to
undo the internal knots and transform them,
the knots will stay there for a long time. And
the next time someone says something or
does something to us of the same nature, that
internal formation will grow stronger. As
knots or blocks of pain in us, our internal
formations have the power to push us, to
dictate our behavior.
5) Tnh yeu la mot noi ket rat ln. Khi yeu ban
ch con ngh ti ngi ban yeu. Ban khong
con s t do. Ban khong lam c g ca, ban
khong hoc hanh c, khong lam viec c,
va khong the thng thc canh ep t nhien
quanh ban. Ban ch con ngh ti oi tng tnh
yeu cua ban. V the ma tnh yeu co the la mot
khoi noi ket rat lnFalling in love is a big
internal formation. Once you are in love, you
2585
think only of the other person. You are not
free anymore. You cannot do anything; you
cannot study, you cannot work, you cannot
enjoy the sunshine or the beauty of nature
around you. You can think only of the object
of your love. So love can also be a huge
internal knot.
6) De chu hay khong de chu, ca hai th noi ket
nay eu lam chung ta mat t do. V vay cho
nen chung ta phai can than bao ve khong cho
noi ket bat re trong chung ta. Ma tuy, ru va
thuoc la co the tao nen noi ket trong than. Va
san han, them khat, ganh t, va that vong co
the tao nen noi ket trong tam cua chung ta
Pleasant or unpleasant, both kinds of knots
take away our liberty. Thats why we should
guard our body and our mind very carefully,
to prevent these knots from taking root in us.
Drugs, alcohol, and tobacco can create
internal formations in our body. And anger,
craving, jealousy, despair can create internal
formations in our mind.
(II) S san han va Noi KetAnger and Internal
formations:
San han la mot noi ket, va v no gay kho au
cho nen chung ta phai tm cach diet tr no.
Cac nha tam ly hoc thch dung t tong kh
no ra khoi c the chung ta. La Phat t, ban
nen tao nang lng cua chanh niem va cham
soc t te san han moi khi no hien en qua tu
tap thien nhAnger is an internal
formation, and since it makes us suffer, we try
our best to get rid of it. Psychologists like the
expression getting it out of your system. As
a Buddhist, you should generate the energy of
mindfulness and take good care of anger
every time it manifests through meditation
practice.
2) S san han cua chung ta chnh la chung ta, va
t bi cung chnh la chung ta. Thien tap khong
co ngha la anh pha. Trong ao Phat, thien
tap la phng phap om ap va chuyen hoa, ch
khong phai la anh phaOur anger is us, and
our compassion is also us. To meditate does
not mean to fight. In Buddhism, the practice
of meditation should be the practice of
embracing and transforming, not of fighting.

3) Khi s san han 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 s san
han 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 s san han 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 s san han 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 s san han (cn gian d).
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 lngWhen anger comes up in us, we
should begin to practice mindful breathing
right away: Breathing in, I know that anger is
in me. Breathing out, I am taking good care of
my anger. If you dont know how to treat
yourself with compassion, how can you treat
another person with compassion? When anger
arises, continue to practice mindful breathing
and mindful walking to generate the energy
of mindfulness. Continue to tenderly embrace
the energy of anger within you. Anger may
continue to be there for some time, but you
are safe, because the Buddha is in you,
helping you to take good care of your anger.
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 compassion.
(III) Chanh Niem va Noi KetMindfulness and
Internal formations:
1) Chanh niem khong bao gi anh pha san han
hay tuyet vong. Chanh niem ch co mat e
nhan dien. Chanh niem ve mot cai g la nhan
dien s co mat cua cai o trong hien tai.
Chanh niem la kha nang biet c nhng g manh liet, gap duyen s nho cung de cau co bc
ang xay ra trong hien tai. Theo Hoa Thng
2586
Thch Nhat Hanh trong tac pham Gian, cach
tot nhat e tnh thc ve san han la khi th
vao toi biet san han phat khi trong toi; th ra
toi mm ci vi san han cua toi. ay khong
phai la bc che hay anh pha san han. ay
ch la nhan dien. Mot khi chung ta nhan dien
c san han, chung ta co the cham soc mot
cach t te hay om ap no vi s tnh thc cua
chnh mnhMindfulness does not fight anger
or despair. Mindfulness is there in order to
recognize. To be mindful of something is to
recognize that something is the capacity of
being aware of what is going on in the present
moment. According to Most Venerable Thch
Nhat Hanh in Anger, the best way to to be
mindful of anger is when breathing in I know
that anger has manifested in me; breathing
out I smile towards my anger. This is not an
act of suppression or of fighting. It is an act of
recognizing. Once we recognize our anger,
we are able to take good care of it or to
embrace it with a lot of awareness, a lot of
tenderness.
2) Chanh niem nhan dien va chap nhan s co
mat cua cn gian. Chanh niem cung nh ngi
anh ca, khong bc che hay an ap a em au
kho. Chanh niem chnoi: Em than yeu, co
anh ay san sang giup em. Ban om ap
a em cua ban vao long va an ui vo ve. ay
chnh la s thc tap cua chung ta
Mindfulness recognizes, is aware of its
presence, accepts and allows it to be there.
Mindfulness is like a big brother who does not
suppress his younger brothers suffering. He
simply says: Dear brother, Im here for you.
You take your younger brother in your arms
and you comfort him. This is exactly our
practice.
Noi Khao: Internal Testing ConditionsNoi khao
la nhng tam niem khi len trong luc hanh gia
ngoi thien hay niem Phat nh tham, san, si, man,
nghi, ta kien, thuy mien, hon tram, van van. Co
ngi trong luc tu tap, bong khi len nhng tam
niem tham lam, gian hn, duc nhiem, ganh ghet,
khinh man, nghi ng, hoac si me de hon tram buon
ngu. Nhng tam niem ay oi khi phat hien rat
mnhInternal testing conditions are obstacles
 2587

which develop while the practitioners practice Noi Ky: Internal disciplineHanh gia tm cau s
meditation or Buddha-recitation, i.e., greed, anger, kiem soat ben trong so vi v hng en oai nghi
ignorance, pride, doubt, wrong views, drowsiness, phong cach ben ngoaiA practitioner who seeks
torpor, etc. During cultivation, some people control from within, compared with the one who
suddenly develop thoughts of greed, anger, lust, aims at control by physical discipline.
jealousy, scorn or doubt. They may also suffer Noi Luc Nhap: See Luc Can.
delusion, leading to drowsiness and sleep. These Noi Lng Tam: Hiri-ottappa (skt)Lng tam
thoughts sometimes arise with great intensity, ben trongInner conscienceSee Lng Tam.
making the practitioner feel annoyed and upset Noi Ma Ngoai Ma: Internal demons and external
over, at times, trivial mattersSee Luc Chung demonsNeu chung ta e noi ma khi day th lap
Khao. tc ngoai ma se keo en pha nat cong trnh tu tap
Noi Khat: Seek control from withinV khat s ngan i cua taIf we allow internal demons
noi khat la v tm s kiem soat t ben trong cua arise or spring up, external demons will
chnh mnh, oi lai vi ngoai khat la v co gang immediately come to infiltrate to destroy our
gi dang ve uy nghi hay trai gii be ngoai The thousand years (lives after lives) of cultivation.
bhiksu monk who seeks control from within Noi Minh: Adhyatma-vidya (skt)Noi ve noi
himself (mental process, as compared with "Ngoai giao cua Phat phapA treatise on the inner
Khat" the one who aims at control by physical meaning of BuddhismSee Ngu Minh.
discipline such as observing moral disciplines, Noi Mon Chuyen: Tam thc duyen vao phap ma
fasting, etc). chuyen, ch hai thc th bay va tam trong bat
Noi Kho: Internal sufferingsNoi kho bao gom thcThe psychological elements in the seventh
than kho hay kho ve the chat t ben trong nh and eighth consciousnesses (categories)See Bat
bnh hoan sau au; va tam kho hay kho ve tinh Thc.
than nh buon phien, ghen ghet, ang cay, bat Noi Nga: Internal selfChap than tam cua mnh
toai, khong hanh phuc, van vanInternal bao o la thng hang, ngc lai vi ngoai nga la
sufferings include physical sufferings or sufferings chap t tai thien ngoai than, coi o la v chua te
from within such as sickness or sorrow; and mental The antaratman or ego within or ones own soul or
suffering such as sadness, distress, jealousy, self, in contrast with bahiratman (ngoai nga/an
bitterness, unsatisfaction, unhappiness, etc. external soul or personal or divine ruler).
Noi Khong: Adhyatma-sunyata (skt)Cai khong Noi Ngha: Y ngha ben trongInner meaning.
ben trongEmptiness of the inner thingsEmpty Noi Ngoai: Internal and externalSubjective and
within (no soul or self within)Internal objective.
emptinessKhong cua cac phap noi taiCh Noi Ngoai Bat Nh Mon: Noi tam va ngoai canh
Noi ch cho sau thc. Khi chung c goi la khong sai khacInternal and external (Subjective
Khong, ngha la tat ca moi hoat ong cua chung and objective) are not different.
khong co than nga hay linh hon nam sau, nh Noi Ngoai ao:
chung ta tng. ay la mot loi giai thch khac cua 1) Noi giao va ngoai giao: Within and without
thuyet Vo Nga.The inner things mean the the religionBuddhists and non-Buddhists.
six consciousnesses (vijnana). When they are said 2) Ngoai ao trong noi ao: Heretics within the
to be empty, our psychological activities have no religion.
ego-soul behind them, as is commonly imagined Noi Ngoai Khong: Abhyatma-bahirdha-sunyata
by us. This is another way of upholding the (skt)Internal external emptiness.
doctrine of Anatman or AnattaSee Hai Mi 1) Khoang khong ben trong va ben ngoai.
Lam Cach Giai Thch Ve Tanh Khong. 2) Can ben trong va tran ben ngoai eu khong
Noi Ky: Ngi bien chep so sach hay s trong t thatThe space inside and outsideInternal
vienThe clerk or the writer of petitions, or organ and external object are both unreal, or
prayer in a monastery. not material.
 2588

3) Emptiness of inner-and-outer things: Thong through the next three groups of stages up to the
thng chung ta phan biet ngoai vi noi, fortieth.
nhng v khong co thc tai cho s phan biet Noi Pham Phu a: Stage of observing the five
nay nen ay no b phu nhan; s phan biet methods of meditationGiai oan trong o pham
ch la mot hnh thai cua vong tam, moi quan phu quan nam phep quan e lang tam va diet tr
he co the b ao lon bat c luc nao, ay ngu duc (giai oan tu tap ngu nh tam quan)
khong co thng tru bat bien. Th thay oi v The stage in which ordinary people observe the
tr, cai noi thanh ra ngoai va cai ngoai thanh five meditations for settling the mind and ridding it
ra noi. Quan he nay goi la khongKhong cua of the five errors of desires, hate, ignorance, the
cac phap noi ngoai tai We generally self, and a wayward or confused mind.
distinguish between the inner and the outer, Noi Phap: Phap ben trong: Inner dharmaPhat
but since there is no reality in this distinction giao: Buddhism, in contrast with other religions
it is here negated; the distinction is no more (Ngoai phap).
than a form of thought construction, the Noi Phan: Internal AspectMot trong hai phan
relation can be reversed at any moment, there cua chung sanh. Theo Kinh Thu Lang Nghiem,
is no permanent stability here. Change the quyen Tam, c Phat a nhac nh ngai A Nan ve
position, and what is inner is outer, and what noi phan nh sau: Ong A Nan! Noi phan la phan
is outer is inner. This relativity is called here trong cua chung sanh. Nhan cac ai nhiem, khi ra
emptiness.See Hai Mi Lam Cach Giai tnh h vong. Tnh chat cha mai, mi sinh ra nc
Thch Ve Tanh Khong. ai. Cho nen chung sanh tam nh mon an ngon,
Noi Ngoai Kiem Minh: Noi ngoai eu sang. trong mieng chay nc. Tam nh ngi, hoac
Trong ngu minh th bon minh au la ngoai minh, thng hay gian, rng rng nc mat. Tham cau
minh th nam la noi minhInner and outer both cua bau, tam phat ra them, lo ra ngoai than the.
bright, the first four of the Pancavidya are Tam am s dam duc, hai can nam n t nhien
outer and the fifth inner.See Ngu Minh. chay nc. Ong A Nan! Cac ai duc, du rieng khac,
Noi Ngoai Ma: Internal demons and external nc chay van ong nhau. Tham t chang len
demonsSee Noi Ma Ngoai Ma. c, t nhien phai sa xuong. o goi la noi
Noi Ngoai Phap: Bahyamdhyamaka (skt)Cac phan.One of the two aspects of living beings.
phap ben trong va ben ngoaiExternal and According to the Surangama Sutra, book Eight, the
internal dharmas. Buddha reminded Ananda about the internal
1) Noi Phap: The gii ben trongInternal aspects as follows: Ananda! The internal aspect
Dharmas or internal world. refers to what occurs inside living beings. Because
2) Ngoai Phap: Bahyabhava (skt)The gii ben of love and defilement, they produce the falseness
ngoaiExternal worldTrong Kinh Lang of emotions. When these emotions accumulate
Gia, c Phat day: Phat t muon c thanh without cease, they can create the fluids of love.
tnh, phai tu tap bang cach khong chap vao s That is why living beings mouths water when
hien hu hay phi hien hu cua ngoai phap. they think about delicious food. When they think
In the Lankavatara Sutra, the Buddha taught: about a deceased person, either with fondness or
Buddhists who want to be purified, must not with anger, tears will flow from their eyes. When
cling to the existence or non-existence of an they are greedy for wealth and jewels, a current of
external world. lust will course through their hearts. When
Noi Nhan: Nguyen nhan ben trongInternal confronted with a smooth and supple body, their
cause. minds become attached to lustful conduct and
Noi Nhiet: Canda (skt)Candali (skt)Gtum-mo from both male and female organs will come
(tib)Tummo (tib)See Noi Hoa Tam Muoi. spontaneous secretions. Ananda! Although the
Noi Pham: Internal ordinaryChnh hanh giao kinds of love differ, their flow and oppression is
phap tien gan ti tam Thanh vThe internal the same. With this moisture, one cannot ascend,
ordinary are the zealous, who are advancing
 2589

but will naturally fall. This is called the internal Noi Thoai: oi thoai noi tam, xay ra khi sau can
aspect.See Hai Kha Canh Trong i Song. chay theo sau tranInner dialogue, happened
Noi Quan: S quan sat ben trongInternal when six sense-faculties run after six objects or
observation. gunas.
Noi Quan: Vipassana (p)S quan sat ben Noi Thc: Y thc ben trong hay tam thc oi vi
trongInternal contemplationInsight ngoai canhInternal consciousnessInternal
meditationIntuitive visionHe thong thien nh perception.
cua Phat giao Nguyen ThuyA Buddhist system Noi Tnh: Hoan canh hay tnh hnh ben trong
of meditation practiced in the Theravada. Internal situation.
Noi Quan Thien: See Noi Quan. Noi Tran: Antar-guna or Antar-alambana (skt)
Noi Quang: Intuitive wisdomThan Quang hay Inner mental objectsMental objectsPhap la
tr trc giacInner light. oi tng cua tam hay cua y can, hay nhng y
Noi Quy: Sn PhapQuy luat hay phep tac rieng ngh tien trien t s tiep xuc vi oi tng cam
cua moi thien vienInternal regulations (policies) nhan c trong tam. Noi tran la nhng phap s
of each Zen monastery. duyen vi y thc (mind consciousness), con phap
Noi Sn Hng Chnh Thien S: Zen Master s duyen vi nam thc la ngoai tranObject of
Kosho UchiyamaSee Hng Chnh Thien S. the mind or of mind-sense, or thought that proceed
Noi S: The clerk or writer of petitions. from contact with sensible objects in the mind.
Noi Tai: The inner or bodily personal conditions. The inner six gunas (the inner dusts), associated
Noi Tai: Ngay trong ban than s vat with mind, in contrast with the other five gunas,
ImmanentIntrinsic. qualities or attributes of the visible, audible, etc.
Noi Tan: Mental confusionInternal distraction Noi Tran: Phan trc ban th ni ch Tang ngoi
Noi tanS tan loan ben trong. lam leThe inner ranks, the part of the altar
Noi Tang: Cac bo phan ben trong c the: The where the monks sit.
inner organs (viscera)Tang ai tr hue bat hoai Noi Tr: Tr ben trongInner wisdom.
cua Nh Lai: The indestructible internal organs of Noi Trien: Inner tangle (network of craving).
great knowledge with supreme virtues of Noi Trc Ngoai Gian Nhan: Hetu-pratyaya
Buddhas. (skt)Innen (jap)Thuat ng Thien co ngha la
Noi Tam: Inner feelingsInner mindInsight 'nguyen nhan trc tiep ben trong hay gian tiep ben
The mind or heart within. ngoai' hay 'nhan duyen', tc la ly do hay duyen c.
Noi Tam Man a La: B Mat Man a LaThe Khai niem nay c Thien va cac phai Phat giao
central heart madalaMan a La trung tam c Nhat Ban dung, phu hp vi s ly gia i cua Phat
e cap trong kinh ai Nht hay la Trung Toa giao ve luat nhan qua, theo o moi s kien xay ra
trong Kim Cang Lien Hoa GiiThe madala la ket qua cua nhng nguyen nhan trc tiep hay
mentioned in the Vairocana Sutra, or the central gian tiep. Thnh thoang t 'Innen' c dch thanh
throne in the diamond realm lotus. 'nguyen nhan-ly do-duyen c,' e nhan manh sac
Noi Tam The Gii: Inner worldWorld within thai cha ng trong khai niem 'nguyen nhan trc
See The Gii Noi Tam. tiep ben trong hay gian tiep ben ngoai'A Zen
Noi Tam Tng: Ban tam thanh tnh bnh ang term which means "causes and conditions, or
ben trongThe mind in its inner character and direct inner cause and indirect outer effect." This
influence. notion is used in Zen as well as in other schools of
Noi Te: See Noi T. Buddhism in Japan in relation to the Buddhist
Noi Thai: Ben trong thai tang gii hay la tam vat understanding of the 'law of cause and effect',
trong tam canh hoa trung tam cua man a la according to which every event takes place in
The inner Garbhadhatu or the eight objects in the dependence on direct and indirect cause. It is
eight leaves in the central group of the mandala. sometimes means 'occasion-condition-cause' in
Noi Tho: Cam xuc ben trongInternal feeling. order to indicate the multifaceted meaning of this
concept.

Noi Tuc Thc: Thc pham danh cho cac v Ty
Kheo, e qua mot em trong phong th goi la noi
tuc thc, do o la mot trong nhng mon an bat
tnh, Ty Kheo khong c anFood that has been
kept overnight in a monastic bedroom and is
therefore one of the unclean foods.
Noi T: Noi ao TrangThap Phat hay t vien
trong cung, ni ch Tang te tu ve hanh le trong
ngay sanh nhat cua nha vuaThe Buddhist
shrines or temples in the palace where Buddhist
ceremonies in the palace on the emperors
birthday.
Noi Tng: Noi ThcTam thcNhan thc
ben trongTam thc oi vi ngoai canh
Internal conceptionInternal perceptionMind
and consciousnessThe mind and cognition
Theo Tieu Tha Cau Xa Luan th tam va thc
giong nhau, nhng trong ai Tha th lai khac
nhauMind and its contents. According to the
Kosa Sastra, the two are considered as identical in
the Abhidharma-Kosa, but different in Mahayana.
Noi Vien: Thien phap ng hay noi ng cua
cung Tri au Suat, ni Phat Di Lac ngoi thuyet
giangThe inner court of the Tusita heaven,
where Maitreya dwells and preaches.
Noi Vo Sac Tng: Not perceiving material forms
in oneself, one sees them outsideNoi vo sac
tng, ngoai quan sac giai thoat Tam muoi. Quan
tng noi sac la vo sac, thay cac ngoai sac bat
tnh. ay la mot trong tam giai thoat, hay tam
phep thien nh giai thoat khoi sac duc Not
perceiving material forms in oneself, one sees
them outside is a type of liberation when no
subjective desire arises by still meditating or
contemplating of the object or of all things. First
contemplating on impurity of external objects,
then on purity. This is one of the eight types of
meditation for removing various attachments to
forms and desires.
Noi Vo Vi: Inner quiescence.
Noi Xa: Self-sacrificeXa bo than mang e bo
th; hoac nh bao an ma ot canh tay, ot than the,
hoac v bo th ma cat tht xa thanTo sacrifice
ones life or bodily sacrifice, e.g. by burning or
cutting off a limb, etc.
Noi X: Ajjhattikani ayatanani (p)Inner
(internal) sense-spheres.
Noi Y: Antaravasaka (skt)The inner garment
2590
Mot trong ba loai y ma ch Tang Ni thng mac
ben trongOne of the three regulation garments
of a monk.
Nong: Can: Shallow, not deepNha nong:
Farmer, agriculture, farmingThu a la, giai cap
thap nht An o trong thi c Phat con tai the:
Sudra caste, the lowest class in India at the time of
the Buddha.
Nui ao: Mountain of swords and knivesSee
ao Sn.
Nui Ky Xa Quat: Mount Grdhrakuta.
Nui Tu Di: Mount SumeruSee Tu Di.
Nung Huyet a Nguc: a nguc ay mu mau
cua toi nhanThe hell of pus and blood.
Nung Lan Tng: Quan xac oi sac bam tm
(vinilakas (skt) hay tng thay chet oi sac bam
xanh tm, mot trong cu tng quan nham giup
hanh gia thoat ly chap trc ve thanTo
contemplate on a corpse changing color to dark
purple, one of the nine types of meditation on
corpse which helps free us from attachment to the
human bodySee Cu Tng Quan.
Nuoi Dng Thien T Duy: Harbouring a good
thoughtCo 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 Harbouring a
good thought opposite to the encroaching one,
e.g., loving-kindness in the case of hatredSee
Nam e Ngh Cua c Phat Cho Hanh Gia.
N Ai Than: Kama (skt)N than ve them muon
cam giacGoddess of sensuous desire.
N Bnh: Ngi n nh mot can benh: Woman as
a diseaseBenh cua ngi n hay benh an ba:
Feminine disease.
N Can: Yoni (skt)Bo phan sinh duc cua ngi
nThe female sex-organ.
N Chu ng Than: The body of a queen, first
lady, or noblewomanTheo Kinh Thu Lang
Nghiem, quyen Sau, c Quan The Am Bo Tat
a bach trc Phat ve ng than cua ngai nh sau:
Neu co ngi an ba nao muon lap than cam
quyen trong gia nh, toi se hien than n chu, phu
nhan, menh phu, ai gia trc nhng ngi o noi
phap, khien ho c thanh tuAccording to The
Surangama Sutra, book Six, Avalokitesvara
Bodhisattva vowed in front of the Buddha about
his appearance before sentient beings as follow: If
there are women who govern internal affairs of
 2591

household or country, I will appear before them to Talk, Attraction to Voice, and Attraction to
in the body of a queen, first lady, or noblewoman Carriage.
and speak Dharma for them, enabling them to N Nhan Quyen Thuoc Luan S: Mot trong 20
accomplish their wishSee Tam Thap Nh ng phai ngoai ao cho rang Ma He Thu La Thien tao
Than. ra ngi n au tien, roi v nay sanh ra het thay
N C S: Upasika (skt)u Ba DiN Phat t chung sanhOne of the twenty heretical sects,
tai gia phung s Phat giao ma khong tr thanh ni who held that Mahesvara created the first woman,
coA lay woman who devotes herself to who begot all creatures.
Buddhism at home without becoming a nun. N Nhan Vang Sanh Nguyen: Li nguyen th 35
N c: A woman of virtueVua Tong Huy cua c Phat A Di aAmitabha Buddha's thirty-
Tong i nha Tong (1102-1126 sau Tay Lch) a fifth vowSee T Thap Bat Nguyen (35).
oi danh t Ni hay Ty Kheo Ni ra N N Nhan Xuat nh: See N T Xuat nh.
cThe emperor Hui-Tsung of the Sung N Pham: The woman offenceSexual
dyansty (1101-1126 A.D.) changed the term immortality on the part of a monk.
Nun or Bhiksuni to A woman of virtue. N Quoc: Vng quoc N ni chanh quyen Mau
N Nhan: Ngi nWomanTheo Kinh Niet He chiem u theThe woman-kingdom, where
Ban th Phat noi o la ni c tru cua ch ac matriarchal government is said to have prevailed.
According to the Nirvana Sutra, the Buddha N Sac: ErotismWoman beautyc Phat day
described Woman as the abode of all evil. n sac la mot chuoi phien nao, mot tai ng phien
N Nhan Bai: Loi chao cua ngi nA muon. Theo Tr o Luan, tha dung sat nong ot
womans salutation, greeting, or obeisance: chay oi mat con hn la ngam nhn ngi n vi
1) ng vai: performed by standing. trai tim rung ongThe Buddha said: Woman
2) Nhun goi: Bending the knees. beauty is a chain of serious delusion, a grievous
3) e hai tay trc ngc va hi cui mnh: Putting calamity. According to the sastra on the Prajna-
hands together before the breast and bending Paramita-Sutra, it is better to burn out the eyes
the body. with a red-hot iron than behold woman with
N Nhan Bat Duc: Tam loai ma ngi n a unsteady heart.
thchThe eight feminine attractions: N Tac: Woman as a robberWoman as thief
1-6)Sau duc au cung giong nh trong N Nhan Theo kinh Bat Nha, n sac c xem nh ke trom
Luc DucFrom one to six are the same to mat thanh tai. Theo ai tr o Luan, ngi n
that of the Six Feminine AttractionsSee N c xem nh la giac, la nhan cua sac duc, cp
Nhan Luc Duc. i tat ca nhng cong c tu tapAccording to the
7) Te hoat duc: Attraction to Refinement. Sastra on the Prajna-Paramita Sutra, woman as a
8) Nhan tng duc: attraction to Appearance. robber, the cause of sexual passion, stealing away
N Nhan Cam Che: Tai mot vai ni th phng the riches of religion. According to the Sastra on
co bang cam Phu n enWomen forbidden to the Prajna-Paramita Sutra, woman as a robber, the
approach, a sign placed on certain altars. cause of sexual passion, stealing away the riches
N Nhan Chng: Hindrances of women of religion.
Chng ngai cua n nhanSee Ngu Chng Cua N Tang: Ni Co hay Ni SA Nun or Bhiksuni.
N Nhan. N Than: Devakanya (skt)Devi (skt)
N Nhan Huyet Bon Kinh: Blood basin for Goddess.
women in hadesSee Huyet Bon Kinh. N Than Bnh Minh: Usa (skt)Female deity of
N Nhan Luc Duc: Sau loai duc ma ngi n a the Dawn, name of an Indian female deity in
thch: Sac duc, Hnh mao duc, Uy nghi duc, Ngon Veda.
ng duc, Am thanh duc, Hnh thai ducThe six N Thien: Thien NThien nhan n tnh trong
feminine attractions: Attraction to Colour, Duc gii; tuy nhien, khong co n thien trong coi
Attraction to Looks, Attraction to Style, Attraction sac va vo sacFemale devas in the desire realm;
 2592

however, there are no female devas in the realms phng di, qua khoi so quoc o nhieu bang so
of form and formlessness. cat mi hai c song Hang, co Bo Tat Vong Minh
N Thuy Than: Varunani (skt)Thuy Thien mi co the khien nang xuat nh c." Lien o
HauWater deviSee Thuy Thien. ngai Vong Minh t di at vot len chap tay bai
N Toa: S kiem toa cua n nhan hay sc manh Phat. Phat sai Vong Minh en khien cho n nhan
cua nhuc ducWoman as lock or chain, the xuat nh. Vong Minh en ben nang, bung tay mot
binding power of sex. cai, nang lien xuat khoi nh. Theo Vo Mon Hue
N Tu: Sikkhamat (thai)Female renunciants Khai trong Vo Mon Quan, lao Thch Ca dng ra
Ngi n xuat gia. Thuat ng Thai Lan tuong nay au phai la chuyen chi? Th hoi, Van
"Sikkhamat" co ngha la N Tu, ngi tho gii Thu la thay cua bay v Phat, sao lai khong the lam
tai gia nhng chap nhan nhng yeu to ac biet cho nang kia xuat nh c? Vong Minh mi ch la
cuoc song t vien, nh song i oc than. V dong Bo Tat s a, sao lai lam c viec ay? Neu cho
truyen cu tuc gii cho ch Ni tai cac x theo Phat nay ma thay cho c xac thiet, th du nghiep thc
giao Theravada a b tan lun t lau, nen nhn g menh mong, van Na-gia ai nh (vo hu bat nh
ngi n nao muon theo uoi cuoc song t vien co thi hay thng tai nh)The story of a woman
the tho gii Thc Xoa Ma Na, nhng ho khong named Li-I who was so deeply in samadhi before
c xem nh hoan toan xuat gia nh ch Tang the Buddha that Manjusri could not arouse her;
A female renunciant. "Sikkhamat" is a Thai term she could only be aroused by a bodhisattva who
for Studying mothers, or female renunciants, has sloughed off the skandhas and attained
who take lay precepts but adopt specific elements enlightenment. Once Majusri went to a place
for monastic lifestyle, such as celibacy. Because where many Buddhas had assembled with the
the full ordination lineage for nuns died out long World-Honored One. When he arrived, all the
ago in Theravada countries, women who wish to Buddhas had returned to their original dwelling
pursue a monastic lifestyle may take sikkhamat place. Only a young woman remained, seated in
vows, but they are not regarded as full monastics samadhi, near the Buddha's seat. Manjusri
by most monks. approached the Buddha and asked, "How can the
N T Ngu Chng: Five hindrances of young woman get near the Buddha's seat when I
womenSee Ngu Chng Cua N Nhan. cannot?" The Buddha replied to Manjusri,
N T Xuat nh: Manjusri Cannot Bring the "Awaken this young woman from her samadhi and
Young Woman Out of Her SamadhiChuyen ask her yourself." Manjusri walked around the
nang Ly-Y nhap nh Tam Muoi gan toa Phat young woman three times, snapped his fingers
ma ngai Van Thu khong the anh thc day c; once, took her to the Brahma Heaven and exerted
ngi nay ch co the b anh thc day bi mot v all his supernatural powers, but he could not bring
Bo tat a lot bo c ngu uan va thanh at giac her out. The World-Honored One said, "Even a
ngo Bo e ma thoi. ay cung la th du th 42 hundred thousand Majusris cannot awaken her.
trong Vo Mon Quan. Mot hom Phat giang phap, co Down below, past twelve hundred million lands,
ch Phat mi phng tu hoi. Ngai Van Thu en as immeasurable as sands of the Ganges, lives the
o, gap luc ch Phat v nao eu tr ve quoc o cua Bodhisattva of Delusive Wisdom. He will be able
mnh, ch con lai mot n nhan en gan Phat toa to bring her out of her samadhi." Instantly the
ma nhap nh. Van Thu bach Phat: "N nhan nao Bodhisattva of Delusive Wisdom emerged from
ma en gan c Phat toa, con toi th lai khong the earth and made bows before the World-
en gan c?" Phat da Van Thu: "Ong c khien Honored One, who gave him his imperial order.
cho nang xuat khoi tam muoi ma t hoi lay." Van Delusive Wisdom stepped before the young
Thu i quanh n nhan ba vong, bung tay mot cai woman, snapped his fingers once, and at this sha
roi nang len en tri Pham Thien, lai dung u het came out of samadhi. According to Wu Men Hui-
cac mon than lc ma khong sao lam cho nang xuat Kai in the Wu-Men-Kuan, old Sakyamuni put on a
nh c. Phat da: "Du cho tram ngan Van Thu disorderly comedy this time, no better than a child.
cung khong the khien nang ra khoi nh c. Manjusri is teacher of the Seven Buddhas; why
 2593

couldn't he bring the young woman out of Nga La Sa Tha: Grhastha (skt)Ordinary
samadhi? Delusive Wisdom is a Bodhisattva at the
householderAn ordinary manThe laityTuc
beginning level. How could he bring her out? If
Nhan (ngi tu tai gia).
you can see into this intimately, then in the flurry
Nga Mi Sn: Nui Nga Mi la mot trong bon ngon
of karma and discrimination you are a dragon of
nui noi tieng pha tay huye n Nga Mi, thuoc tnh
great samadhi. T Xuyen. Hai nui oi nhau nh may ngai (Tam
N Ty Kheo: See Ty Kheo Ni. Nga gom ai Nga, Trung Nga, Tieu Nga, chu vi
N Nhan Luc Duc: Sau loai duc ma ngi n a
khoang 1000 dam, gom tren 40 thach ong ln
thch: sac duc, hnh mao duc, uy nghi duc, ngon
nho)O-Mei-Shan, or Mount Omi, one of the four
ng duc, am thanh duc, va hnh thai duc Six
famous peaks in China, in Omi district, Szech-
feminine attractions: attraction to colour, attraction
Wan province. Two of its peaks are said to be like
to look, attraction to style, attraction to talk,
a moths eyebrows.
attraction to voice, and attraction to carriage.
Nga Mi T: See Quang Tng T.
Nc o La Mon: To preach to deaf earsTo
Nga Sn Thieu Nhac Thien S: Gasan-jo-seki
water off a ducks back (jap)See Thieu Thac Nga Sn Thien S.
Nng Sinh Dien: Khuon mat me. Trong thien, t
Nga Thu ang Hoa: Con ngi chay theo duc
nay ch cho ban lai dien muc The mother's face.
vong nh nhng con thieu than phong mnh vao
In Zen, the term indicates original face or Buddha-
anh en vayLike a moth flying into the lamp, is
nature. man after his pleasures.
Nng Sinh Khoa: Noi kho au cua ngi me
Nga Vng: Raja-hamsa (skt).
The mother's sufferingsSee Nng Sinh Dien.
1) Nga vng c so sanh vi c Phat, trong
Nng Ta Vao Chnh Mnh: To rely on oneself.32 tng tot cua Phat la tay chan man vong
tng hay co tng li an (gia cac ngon
Nng Vao Phat Phap Ma Hoa Giai Tr Ngai:
To base on the dharma to resolve hindrances. chan va tay cua c Phat co mang li an
Nu Man (1865-1951): Newmann, Karl Eugen lien giong nh chan cua loai ngong: The king-
goose, leader of the flight, i.e. Buddha, one of
Ten cua mot v hoc gia Phat giao ngi Ao vao
whose thirty-two marks is webbed hands and
the ky th XX. Ong nghien cu tieng Pali va dch
feet.
nhng bo kinh ln nh Trng Bo, Trung Bo, va
2) Tng i uy nghi cua c Phat giong nh loai
nhieu bo kinh ngan khacName of an Austrian
ngong: The walk of a Buddha is dignified like
famous Buddhist scholar in the twentieth century.
He studied Pali language and translated some that of the goose.
3) See Nga Vng Biet Nhu.
great sutras as the Collection of Long Discourses
(Dirgha agama (skt) and the Middle Length 4) See Nga Vng Nhan.
Discourses in the Pali Canon (MadhyamagamaNga Vng Biet Nhu: Trong mot hp chat nc
(skt), and a lot other short sutras. va sa, th vua cua loai ngong co the ch uong chat
sa, con bo nc lai, dung hnh anh nay e v vi
Nu Niet: 1) E de: To be hesitant; 2) Day vo: To
torment. v Bo Tat ch tham nhuan chn ly Phat va bo i
nhng th tap nhap khacA king-goose is
reputed to be able to absorb the milk from a
mixture of milk and water, leaving the water
NG behind, so with a bodhisattva and truth.
Nga Vng Nhan: Dung hnh anh vua cua loai
Nga: Cao: Highoi: Hungryoi hoi: ngong biet phan biet sa va nc, e v vi hoc
DemandingCon ngai cua tam: A mothCon gia co Phap Nhan biet chon la sang suotThe
ngong: A goose (Hamsa (skt). eye of the king-goose, distinguishing milk from
Nga La Ha: Graha (skt)Yet La HaGod of water, used for the eye of the truth-discerner.
stubbornnessThan ngang nganh. Nga Vng Trach Nhu: Ngong chua biet cach la
sa trong hon hp sa pha nc. Y noi ngi a
 2594

ngo thien biet cach phan biet s khac biet gia the divine element in man, degraded into idea
chan gia, thanh phamKing of geese knows how of an entity dwelling in the heart of each man,
to select pure milk from a mixture of water and the thinker of his thoughts, and doer of his
milk. In Zen, the term means a person who is deeds, and after death dwelling in bliss or
perfectly enlightened knows how to distinguish misery according to deeds done in the body.
the difference between real and unreal, the sage 3) Ngoai ao cho rang nga la than ta, con ao
and the ordinary. Phat th cho rang Gia Nga la s hoa hp cua
Nga: Atta (p)Atman (skt)EgoIMe ngu uan, ch khong co thc the (vo thng, va
SelfMyself. vo nga). Phat giao phu nh mot thc the hay
1) ToiCua toiCai cua toiCa nhanCa mot linh hon vnh hang. Vi Phat giao, ca
nhn hay cai Toi hay cai Nga mang tnh nhan ch la mot danh t c le, la s phoi hp
chat luan hoi. Chu te cua than so vi v vua tr gia the chat va tam thc, co the thay oi
v trong mot x. Ngoai ao cho rang nga la tng luc khac nhau. Chung ta, nhng hanh gia
than ta, con ao Phat th cho ra ng Gia Nga la tu Thien, co the thao g si day troi buoc
s hoa hp cua ngu uan, ch khong co thc c goi la "Nga". Theo Thien s ao
the (vo thng, va vo nga)I, My, Mine Nguyen trong quyen Chanh Phap Nhan Tang,
PersonalityMan, person, ego or self, the chung ta lam no le cho cai hieu biet cua
substance that is the bearer of the cycle of chung ta ve cai Nga: cai Nga cua nga quy, cai
rebirth. The master of the body, compared to Nga the nay the kia, hay theo ngha tot nhat
the ruler of the country. The erroneous ideas la cai Nga lam ngi. Nhng lie n he gia
of a permanent self continued in reincarnation Phat ao va con ngi nh the nao? Co cai g
is the sources of all illusion. Buddhism quan trong hn la chnh sinh mang cua mnh?
believes that "Ego" composed of the five Khong phai sinh mang lam nga quy, cung
skandhas and hence not a permanent entity. khong phai sinh mang lam con ngi, ma la
2) Nga hay linh hon co ngha la mot cai g o sinh mang cua cai Nga lam Phat ao, sinh
khong thay oi. ay la nguyen ly can ban cua mang cua cai Nga lam ao Vo Thng. Khi
An Giao b c Phat choi bo. Khi mot cai nga mot ngi ang tu tap ao th ngi ay c
hay linh hon c ngh la nh the th chnh goi la PhatThe erroneous ideas of a
ieu ay se tao thanh nga kien. Khi thc tnh permanent self continued in reincarnation is
cua mot s vat ac thu nh the b phu nhan th the sources of all ilusion. But the Nirvana
ieu nay co ngha la phap vo nga. Nga the sutra definitely asserts a permanent ego in the
hay t tnh trong con ngi, ay la cai suy transcendental world, above the range of
ngh ra t tng hay cai lam ra hanh ong, va reincarnation; and the trend of Mahayana
sau khi chet cai ay se tru ni hanh phuc hay supports such permanence. Ego composed of
au kho tuy theo nghiep lc a gay tao bi the five skandhas and hence not a permanent
con ngi ayNon-changing quality (atman entity. It is used for Atman, the self,
means anything substantially conceived that personality. Buddhism take as a fundamental
remains eternally one, unchanged and free). dogma, i.e. impermanence, no permanent
A basic tenet of Hinduism which was rejected ego, only a temporal or functional ego. The
by the Buddha. When an ego-soul or pudgala erroneous idea of a permanent self continued
is thought as such, that constitutes the wrong in reincarnation is the souce of all illusion.
view on existence of a permanent ego or Buddhism denies the existence of an eternal
atma-drishti. When the reality of an individual person or soul. Buddhism sees the person only
object or dharma as such is denied, this is a conventional name or a combination of
what is meant by the belief that things are physical and psychological factors that change
without independent individuality or from moment to moment. We, Zen
dharmanairatmya. The supreme SELF practitioners, can be released from the
Ultimate Reality, or Universal Consciousness, confinement of the so-call "I". According to

Zen master Dogen in the "Shobogenzo", we
are enslaved by our understanding of "I": I as
a hungry ghost, I as this or that, or in its best
sense, I as a human being. But what is the
relationship between a human being and the
Buddha Way? Is there anything more
important than our life? Not our life as a
hungry ghost, not even our life as a human
being, but our life as the Buddha Way, as the
very best unsurpassable Way. When a person
is practicing that Way, he or she is called a
Buddha.
Nga Ai: Atmasukha (skt)T yeu thng mnh
Love or attachment to the egoYeu cai ta, yeu
hay chap vao thc nga, khi len vi thc th tam.
T thng ch co mnh, do o ma gay ra kho au
phien nao. Ch Phat oan diet t ai nen chng
ac niet banSelf-love; the love of or attachment
to the ego, arising with the eighth vijnana. Cause
of all pursuit or seeking, which in turn causes all
sufferings. All Buddhas put away self-love and all
pursuit, or seeking, such elimination being
nirvana.
Nga Ai Phien Nao: Nga thamSelf-seeking or
desire arising from belief in ego or delusion of
self-seeking.
Nga Ba La Mat: Nga Ba La Mat la mot trong th
c noi en trong kinh Niet Ban, la cai nga sieu
viet va t tai la thng, lac, nga, tnhThe ego
paramita in the four based on the Nirvana sutra in
which transcendental ego is sovereign, i.e. has a
real and permanent nature; the four are
permanence, joy, personality, and purity.
Nga Chap: Attanutthim (p)Atma-graha (skt)
Holding to the concept of the reality of the ego
Permanent personalityThe atmanSoul
SelfThis holding is an illusion.
1) Thai o xem mnh la trung tam: Egocentrism.
2) Chap vao khai niem cua mot cai nga that:
Chap vao hnh anh gia tao cua thng nga,
tren that te, khong co that. Chap vao cai nga
thng hang ch khong phai la s phoi hp Nang lc tu hanh cua t than hay t duyen.
cua nam uan sanh bi nhan duyen. Nga chap
bam sinh, luc mi sanh ra a co. Chap vao
khai niem cua mot cai nga that, chap vao
Thng nga, hay chap vao cai nga thng
hang ch khong phai la s phoi hp cua nam la mot trong chn loai nga manThe pride of
uan sanh bi nhan duyen. Nga chap nay sanh
2595
ra do s phan biet hay ly luan sai lam cua ban
thanThe innate and unconscious clinging to
the false idea or false image of self or ego
which is, in fact, non-existent. The false tenet
of a soul, or ego, or permanent individual, that
the individual is real, the ego an independent
unit and not a mere combination of the five
skandhas produced by cause and effect
disintegrating. The natural or intinctive
cleaving (clinging) to the idea of self or soul.
Holding to the concept of the reality of the
ego, holding to permanent personality, or
holding to the atman. This holding is an
illusion. The false tenet of a soul, or ego, or
permanent individual, that the individual is
real, the ego an independent unit and not a
mere combination of the five skandhas
produced by cause and effect disintegrating.
This attachment is developed as the result of
erroneous reasoning.
3) Trong T Dieu e, Phat day rang chap nga la
nguyen nhan can ban cua kho au; t chap
trc sanh ra buon kho; t buon kho sanh ra
s set. Ai hoan toan thoat khoi chap trc, ke
o khong con buon kho va rat t lo au. Neu
ban khong con chap trc, d nhien la ban a
giai thoat: In the Four Noble Truth,
Sakyamuni Buddha taught that attachment to
self is the root cause of suffering. From
attachment springs grief; from grief springs
fear. For him who is wholly free from
attachment, there is no grief and much less
fear. If you dont have attachments, naturally
you are liberated.
Nga Chap Tap Kh: Atman-graha-vasana (skt)
Nhng tri giac qua kh ma trong hien tai chung ta
hoi tng lai khien chung ta chap vao cai nga co
thatThe present consciousness of past
perceptions cause us to cling to the idea of self.
Nga Chap Tnh: Tnh ch kyEgotism.
Nga Cong c Lc: Personal powerT lc
Nga Danh: Ten cua mnhOnes own name.
Nga ang Man: Manatimana (skt)Nga man cho
rang ta bang nhng ke hn ta (vi ngi hn mnh,
lai sinh tam qua man cho rang mnh bang ho), ay

thinking oneself equal to those who surpass us,
one of the nine kinds of pride.
Nga ien ao: Heretics believe in personality
Illusion of a real egoWrong views on the self
or on egoien ao cho vo nga la nga hay phien
nao v cho rang nga la co thc. ay la mot trong
tam ien ao thuoc Pham phu T ien ao
Wrong views on ego and non-ego or the inverted
or upside-down ideas which belongs to the four
upside-down views for ordinary people, the
illusion that the ego is real. The illusion that the
ego has real existenceSee T ien ao.
Nga c: Sc manh hay c cua nga c nh
ngha nh la t tai, khac phuc va giai thoat
Power or virtue of the ego, the ego being defined
as sovereign, master, free.
Nga Hu: Ao tng cho rang cai nga la co that
The ilusion that the ego has real existence.
Nga Khong: Rangdong (tib)Chung Sanh
KhongThe emptiness of a self or egolessness
The non-reality of the atman, the soul, the
personNhan Khong.
1) Chung sanh tuy het thay eu co cai tam than
do ngu uan hoa hp gia tam ma thanh, nhng
khong co cai thc the thng nhat cua mnh,
nen goi la nga khongIllusion of the concept
of the reality of the ego, man being composed
of elements and disintegrated when these are
dissolvedSee Vo Nga.
2) S trong khong cua cai nga hay s hieu biet
ve tanh khong a c duy tr bi cac tong
phai Gelukpa va Sakyapa trong Phat giao Tay
Tang, theo sau truyen thong Trung Quan cua
An o trong viec giai thch tanh khong nh la
s phu nhan tan can coi ve thc tanh cua van
hu. Ky that van hu ch la s tap hp cua
nhieu phan b anh hng bi nhan duyen,
luon thay oi, va v vay khong co thc tanh
hien hu. Khai niem nay chong lai vi giao ly
Tanh Khong, trong cac trng phai cua phat
giao Tay Tang, ac biet la nhng trng phai
co lien he vi phong trao Khong co Giao
quyen. Chu yeu trong luan ban la Nh Lai
Tang se c hieu nh mot thc tai tch cc impersonality in the absolute, that in truth there is
hay ch la mot s vang mat. Trng
phaiRangdong giang giai theo cach th hai
va trng phai nay nham ch en tanh
khong cua s hien hu cua s lien tuc cua
2596
tam-vat ly, luon thay oi ch khong thng
hang. Bi v khong co mot thc the co nh,
chung sanh co s la chon ve viec tu tap
nhng pham hanh cua Phat qua va t t t
mnh chuyen hoa thanh Phat. V tr cua
shendong th oi nghch lai, nhan biet rang
Nh Lai Tang la tanh t hien hu tch cc
hien hien vien man qua thc tap thien nh
The understanding of Self-emptiness or the
understanding of emptiness (sunyata) that is
upheld by the Gelukpa and Sakyapa orders of
Tibetan Buddhism. It follows the Indian
Madhyamaka tradition in interpreting
emptiness as a radical denial of any
substantial entity or essence of phenomena or
persons which does not imply anything in its
place. Rather, all phenomena are collections
of parts that are influenced by causes and
conditions, constantly changing, and thus
empty of inherent existence (svabhava). This
notion is opposed to the doctrine of other-
emptiness, which is held by other lineages of
Tibetan Buddhism, particularly those
associated with Rime (Non-Sectarian)
movement. The focus of the debate is
whether Tathagata-garbha, embryo of the
Tathagata should be understood as a positive
reality or a mere absence. The Rangdong
tradition interprets it in the second way and
holds that it refers to the emptiness of
inherent existence of the psycho-physical
continuum, which is constantly changing.
Because there is no fixed essence or entity,
beings have the option of cultivating the
qualities of Buddhahood and gradually
transforming themselves into Buddhas. The
shendong (Gzhan Stong) position, by
contrast, conceives of Tathagata-garbha as
a positive, self-existent essence that is fully
manifested through meditative practice.
Nga Khong Chan Nh: Giao thuyet Tieu Tha
ve Nga Khong Chan Nh. Ky that khong co cai
thc ngaThe Hinayana doctrine of
no ego; this position abrogates moral
responsibility.

Nga Kien: Satkaya-drsti (skt)Atmandrsti (skt)
Maya-drsti (skt)Existence of a permanent ego
Illusion of the body.
1) Hu Than Kien: Tin tng vao s hien hu
cua mot nga the (cai toi)Believing in the
existence of an ego-substance (holding to the
idea of the existence of a permanent ego).
2) Than Kien: View of there is a real and
permanent bodyFalse view that every man
has a permanent lord withinWrong view on
the existence of a permanent egoTa kien
cho rang than t ai do ngu uan hp thanh ma
cho la thc, la thng tru co nhThe
erroneous doctrine that the ego or self
composed of the temporary five skandhas, is a
reality and permanent.
3) Y tng ve mot cai nga, mot trong tam ket.
Co hai cach ma ngi ta co the i en cai
quan niem cho rang co s hien hu thc s
cua mot cai nga, mot la s tng tng chu of the nine kinds of pride.
quan, hai la quan niem khach quan ve thc
tnh: Thought of an ego, one of the three
knots. There are two ways in which one
comes to conceive the real existence of an
ego, the one is subjective imagination and the
other the objective conception of reality.
4) Tng rang cai nga cua chnh mnh la ln
nhat va la tai san qu bau nhat:Tin rang cai ta
la ln nhat va v ai nhat, nen muc ha vo
nhan. Ch co cai ta la quy bau nht ma thoi,
ngi khac khong ang ke. Mnh tm u cach 2) Cay vao cai ta ma khinh man hay kieu ngao
e cha ap hay mu hai ngi khac Believe
that our self is our greatest and most precious
possession in a nix in our eyes. We try by all
means to satisfy to our self, irrespective of
others interest of rights.
5) Cho rang co mot cai nga thng hang. Trong
T Dieu e, Phat day rang chap nga la
nguyen nhan can ban cua kho au; t chap
trc sanh ra buon kho; t buon kho sanh ra
s set. Ai hoan toan thoat khoi chap trc, ke
o khong con buon kho va rat t lo au. Neu
ban khong con chap trc, d nhien la ban a overweening pride.
giai thoatHolding to the idea of the
existence of a permanent ego. In the Four
Noble Truth, Sakyamuni Buddha taught that
attachment to self is the root cause of
suffering. From attachment springs grief; from
2597
grief springs fear. For him who is wholly free
from attachment, there is no grief and much
less fear. If you dont have attachments,
naturally you are liberated.
Nga Kien Phien Nao: Phien nao khi len do nga
chapHolding to the ego idea or delusion of
holding to the ego idea.
Nga Kien Vo Minh: Vo minh cua s chap trc
vao cai NgaIgnorance of the view of self.
Nga Lac: Attasukha (p)Atmasukha (skt)T
LacSelf-happinessSelf-successHanh phuc
hay s an lac cua chnh mnhHappiness of
oneself.
Nga Liet Man: Unamana (skt)Not (so) bad as
othersS nga man cho rang ta khong kem hn
ke hn ta la bao (khi tam kieu man cho rang
mnh khong en noi te nh ngi khac), ay la
mot trong cu manThe pride of thinking myself
not much inferior to those who far surpass me, one
Nga Luan Chap Thu: Clinging to a doctrine of
self.
Nga Lc: Atmasakti (skt)Force of a selfSc
manh cua cai ban nga.
Nga Man: Asmimana (p)Abhimana or atma-
mada (skt)Atmanmana (skt)Egotism and
arrogance.
1) S Kieu man (kieu hanh) cua t nga: Mana
(p)Conceit about the egoSelf-
superioritySelf-sufficiencyPride of self.
ngi khac: Exalting self and depreciating
othersSelf-intoxication or pride of self.
3) Tnh t cao t ai cua cai ta: Ego-conceit
Egotism.
4) Ta kien ve cai nga bat t va thng hang:
Ahamkara (skt)False belief of
individualityThat the self contains some
immortal and unchanging faculty or soul.
Nga Man Cong Cao: PrideThe pride of
thinking oneself is superior to equalsExalting
self and depreciating othersEgotism or
Nga Man Phien Nao: EgoismPhien nao khi
len t s kieu cang ngao manSelf-esteem or
delusion of self-esteem or egoism.
Nga Man: See Khai To.

Nga Nga S: I and mineThe self and its
possessionToi va cai cua toi (than ta va cac s
vat ngoai than ta nhng thuoc ve ta). Muc ch
chnh cua Phat giao la xoa bo ca tnh rieng biet,
ieu nay c hien thc khi chung ta cham t
ong hoa vat nao o vi chnh mnh. Do tap quan
lau dai nen chung ta quen ngh ve kinh nghiem
rieng cua chung ta trong nhng ch Toi va cua
toi. Ngay ca khi chung ta thay c rang khi noi
mot cach nghiem chnh, th nhng ch nay tr nen
qua m ho khong the bien ho c, va s dung
khong ngh ngi co the dan ti bat hanh trong i
song hang ngay cua chung ta, ngay ca khi chung ta
tiep tuc dung nhng ch nay. Nhng ly do cua
viec nay rat a dang. Mot trong nhng ly do ay la
chung ta khong thay cach nao khac e giai thch
nhng kinh nghiem cua chung ta vi chung ta
ngoai tr nhng phan quyet gom nhng tieng nh
Toi va cua toi.The self and its possession.
The main goal of Buddhism is the extinction of
separate individuality, which is brought about
when we cease to identify anything with
ourselves. From long habit it has become quite
natural to us to think of our own experience in the
term of I and Mine. Even when we are
convinced that strictly speaking such words are too
nebulous to be tenable and that their unthinking
use leads to unhappiness in our daily lives, even
then do we go on using them. The reasons for this
are manifold. One of them is that we see no
alternative way of explaining our experiences to
ourselves except by way of statements which
include such words as I and Mine.
Nga Ngha: Ngha ly ve cai ngaMeaning of
the self.
Nga Ngu: S ngu si cua cai nga, hay s chap chat
vao ao tng cua mot thc ngaEgo ignorance,
holding to the illusion of the reality of the ego.
Nga Ngu: ConcludedSettled.
Nga Ng Thu: Ngon ng cua ke me chap u loai
nga kien, goi la nga ng thu, la mot trong t thu
The attachment to doctrines or statements about
the ego, one of the four kinds of attchmentSee
T Chap.
Nga Nhan T Tng: Bon tng nga nhanFour
ejects of the ego in the Diamond sutra (Kinh Kim
Cang):
2598
1) Nga tng: The appearance of egoNi ngu
uan ma ao chap la co thc nga nen sanh long
khinh khi ngi ngheo, ke nguThe illusion
that in the five skandhas there is a real ego;
thus creating the idea of looking down on the
poor, stupid and deluded.
2) Nhan tng: Human appearanceChap cai
nga la ngi khac hay ao khacThe ego of
a man or that this ego is a man and different
from beings of the other pathsMan is
different from other organisms.
3) Chung sanh tng: Living beings
appearanceChap nga a vao ngu uan ma
sanhThe ego of all beings, that all beings
have an ego born of the five skandhasAll
the living are produced by the skandhas.
4) Tho gia tng: The appearance of
longevityChap tho menh mot thi cua cai
nga, t o sanh ra chap trc vao tng s va
ao c phuc liLife is limited to the
organism. The ego has age, i.e. a determined
or fated period of existence, thus creating the
idea of attaching all appearances and desiring
for welfare and profit.
Nga Phap: Nga va phapThe self or ego and
things.
Nga Phap Cau Hu Tong: oc T BoNga
Phap Cau Hu Tong la mot tong phai Tieu Tha
cho rang nga va phap eu co thatThe school
that regards the ego and things as real, the
Vatsiputriya school.
Nga Quy: See Nga Quy.
Nga Si: Atmanmoha (skt)Ignorance about the
egoS me muoi ve cai ngaEgo-infactuation,
confused by the belief in the reality of the ego.
Nga Si Phien Nao: Phien nao xuat phat t s chap
trc vao cai Nga gay ra bi vo minh
Ignorance in regard to the ego or delusion of the
Ignorance in the ego.
Nga S: Attaniya or Atmaniya (p)Atmiya
(skt)Atmankara (skt)MineCai thuoc ve cua
toi hay cai do ta s huBelonging to oneself.
Nga S Hien: Atmadana (skt)Non-Buddhist
concept of surrending of the self to godsKhai
niem cua ngoai giao la hien mnh cho thng e
hay than thanh.
Nga S Kien: Atman-darshan (skt)Vision of the
selfTa kien cho rang s vat thuoc ve ta, v s
 2599

vat ch la gia hp ch khong co thatThe te nho nhiem, v nh vi tran lu chuyen mi

incorrect view that anything is really mine, for all phng, tnh khong di oi. Co the khien than nay
things are but temporal combinations. lien sinh lien diet, ma noi la tnh chang hoai, va
Nga S Lac: Atmananda (skt)Bliss of the self goi la nga tnh thngUsually, people regard
Personal bliss. the indestructible nature as their permanent
Nga S, Nga S Hu, Nga S S: Nga S: Cai ta intrinsic nature. For example, a person closely
co: MineNga S Hu: Personal or subjective examines his own mind and finds it to be subtle
Nga S S: Personal conditions, possessions, or and mysterious, like fine motes of dust swirling in
anything related to the self. the ten directions, unchanging in nature. And yet it
Nga S Nghch: Atmadorsa (skt)oi nghch lai can cause his body to be born and then to die. He
vi cai nga cua mnhHostility (an expression of regards that indestructible nature as his permanent
enemy and ill-will) towards the self. intrinsic nature, and that which undergoes birth
Nga S Tam: Tam ngh rang no la chu cua van and death and flows forth from him as
huThe mind that thinks it is owner of things. impermanent.
Nga S Thc: Atmachintana (skt)Thought Nga Trang: Tam chap nga va cao ngao khinh
towards the selfCai thc tin rang t nga la co ngiEgo-grasping mind, mind that is clinging
thcThe consciousness believes that the ego has to the I and despising other people.
reality. Nga Tru Sac Noi: Sac la ln, nga la nho; nga tru
Nga S Tri: Atmanjnana (skt)Knowledge of the trong sacRupas as the greater, the ego the
self. smaller or inferior, and the ego as dwelling in the
Nga S: Than toi: My bodyChnh toi: Myself rupa.
Cong viec cua toi: My affairs. Nga Va Trung ao: Middle road and the I
Nga Tang Thng: Attadhipateyyam (p)The Middle Way and the ISee Trung ao Va Nga.
predominant influence on oneself. Nga Tung T Nga Lai-Nga Tung T Nga Kh: I
Nga Tham: See Nga Ai Phien Nao. bring my own self into existence, live it out, and
Nga Thang Man: Adhimana (skt)Nga man cho take it with me when I dieTheo Thien s Noi
rang ta hn nhng ke ngang hang vi taThe Sn Hng Chnh trong quyen M Vong Tay T
pride of thinking onself superior to equals, one of Duy, bat ke quan niem cua ban nh the nao, toi
the nine kinds of pride. hien hu v the gii cua toi hien hu. Luc toi ht
Nga That: Nga la nha cha ng nhng kho au hi th au tien, the gii cua toi ra i cung toi.
phien naoThe ego as the abode of all suffering. Khi toi chet, the gii cua toi chet theo toi. Noi
Nga Thuyet Thu: Attavada (p)Chap thu vao cach khac, toi khong sanh ra trong mot the gii a
nga tnClinging to ego-belief. co ay trc toi, toi cung khong n gian song
Nga Thc: Atman-vijnana (skt)Consciousness nh mot ca nhan gia hang trieu ca nhan khac, va
of the self1) Cai thc cua Toi:I-consciousness; toi cung khong e lai mot th g sau khi toi la coi
2) oi tng cua s biet: Objects of knowledge; 3) i nay. Ngi ta thng song vi y ngh rang
Nga Thc (trong kinh ien Ve a): Atmabodha mnh la thanh vien cua mot nhom hay mot xa hoi.
(skt)Knowledge of the self. Tuy nhien, s that khong phai nh vay, toi mang
Nga Tn Liet: Atmavirya (skt)Ngoai giao tin the gii cua rieng toi en cung luc vi toi ra i,
ni sc manh hiep nht vi thng eNon toi song vi cai the gii o va em no theo vi toi
Buddhist believes in the strength of the self in khi toi chet... Toi khong the nao nhan manh u het
being one with God. s thiet yeu en viec nhn that ky vao cai nga i
xuyen qua van phap trong vu tru. Ban song cung
Nga Tn Lc: See Nga Tn Liet.
the gii cua ban. V chnh cai nga no tran ngap het
Nga Tnh: Personal identity.
moi th, nen ch khi nao ban hieu ra ieu nay th
Nga Tnh Thng: Thoi thng, ngi ta coi tnh
moi viec trong i mi on nh. La mot Phat t, o
chang hoai va goi la nga tnh thng. Chang han
la tam nguyen cua chung ta, hay hng i cua
mot ngi ch quan sat cai nga tam cua mnh, tinh
chung ta. Noi cach khac, chung ta the nguyen cu

o moi chung sanh sao cho cai nga tr nen t no
hn. o la hng i cua cuoc i chung ta. c Nga Quy: Pretas (skt)Yadik (tib)Gaki (jap)
Phat Thch Ca Mau Ni a noi trong cach nay: "Tat
ca cac the gii nay la the gii cua ta va tat ca moi
chung sanh, t con ngi, van vat en hoan canh,
tat ca eu la con cai cua ta."According to Zen
Master in the Opening the Hand of Thought,
whatever way you put it, I am here only because
my world is here. When I took my first breath, my
world was born with me. When I die, my world
dies with me. In other words, I wasn't born into a
world that was already here before me, nor do I
live simply as one individual among millions of
other individuals, nor do I leave everything behind
to live on after me. People live thinking of
themselves as members of a group or society.
However, this isn't really true. Actually, I bring
my own world into existence, live it out, and take
it with me when I die... I can't stress enough how
essential it is to look very, very carefully at this
self that runs through everything in the universe.
You live together with your world. Only when you
thoroughly understand this will everything in the
world settle as the self pervading all things. As
Buddhists, this is our vow, or the direction we
face. In other words, we vow to save all sentient
beings so that this self may become even more
itself. This is our life direction. Shakyamuni said it
in this way: "All worlds are my world and all
sentient beings, people, things, and situations, are
my children."
Nga Tng: The appearance of ego Egoism
Y niem cho rang co thc nga hay bat c ai tin rang
co thc nga. Ni ngu uan ma ao chap la co thc
nga nen sanh long khinh khi ngi ngheo, ke
nguThe concept of the ego as real or anyone
who believes in a real ego. The illusion that in the
five skandhas there is a real ego; thus creating the
idea of looking down on the poor, stupid and
deluded.
Nga Tng: Tng ngh en t nga v cho rang t small food offering to the hungry ghosts before
nga la co thcThought of selfThe thought that
the ego has reality.
Nga Vo Vat That: Ego is unreal, but things are
realThien Tieu TnhT tng thien lech nho
hep, cho rang du nga gia, nhng ch phap la
thatThe partial or narrower idea that thought the
ego is unreal, things are real.
2600
Nga: oiHungryFamishedStarving.
Hungry ghostBe Le aTieng Phan am la Tiet
Le a, dch la quy oi. Nga quy la mot trong ba
ng ac. Nga quy la loai quy mieng nh cay kim
nho, en o khong the an uong. Trong cac thien
vien co tap quan cung nga quy mot phan thc an
cua mnh trc khi bat au ba an. Van e lam the
nao cac nga quy lai co mot cho trong khuon kho
cua quan niem ve the gii cua Thien van con la
mot chu e nghien cu ac biet trong he thong
Thien Trung Hoa, Nhat Ban, ai Han va Viet
Nam. Theo Thien s D.T. Suzuki trong quyen "S
Huan Luyen cua mot Thien Tang Phat Giao,"
thien trong hnh thc thuan tuy cua no thng co
xu hng khong quan tam en vu tru quan,nhng
tren phng dien tch cc, thien chap nhan tat ca
moi th dien ra trong the gii muon mau muon ve
nay. Cac than linh gom ca cac c dan cua khong
gian, cua trai at, cua cac coi tri, va cua bat c
chung sanh nao khac ch hien hu trong coi vc
cua cac me tn d oan va truyen thong, eu c
bao gom vao he thong thien khong phan biet. Moi
chung sanh nay eu c phep co mot cho trong
Thien tuy theo gia tr ma cac tn ngng dan gian
gan cho ho, va ay chnh la ly do tai sao Thien a
ham cha rat nhieu cac yeu to ma chung ta goi la
yeu to cua Chan Ngon tong Trung Hoa. Cac Thien
s tung oc kinh chu, th cung to tien, cau nguyen
cho s hng thnh cua quyen lc ng thi, mac
dau "vi ai?" la mot cau hoi can c giai quyet;
ho cung thanh khan tm s che ch cua nhng than
linh a phng; tat ca nhng nghi le lien quan
en "vong linh"; va en mot chng mc nao o tat
ca cac hnh thc tr ta eu c nha Thien tuan
thuHungry spirits, one of the three lower
destinies. They are also called needle-mouth
(pinhole-sized mouth) ghosts, with mouths so
small that they cannot satisfy their hunger or thirst.
In Zen monasteries, it is customary to make a
beginning to eat a meal. How the hungry ghosts
came to find their place in the scheme of the Zen
conception of the world is a subject of special
research in the institutional history of Zen in
China, Japan, Korea, and Vietnam. According to
Zen master Daisetz Teitaro Suzuki in "The
Training of the Zen Buddhist Monk," Zen in its
 2601

pure form has the tendency to become acosmistic, Nga Quy Thanh: Thanh tr cua loai nga quy
but in its "affirmative aspect" it accepts everything The city or region of the hungry ghostsSee Nga
that is going on in the world of multiplicities. Even Quy Gii.
all the polytheistic gods including denizens of the Nga Quy Thu: See Nga Quy ao.
air, of the earth, and of the heaven, and any other Ngac An Hue Hoat (1366-1425): Ten cua mot v
beings, who are living only in the realm of Thien s Nhat Ban thuoc tong Lam Te vao the ky
superstitional and traditional beliefs, are th XIVName of a Japanese Zen master of the
indiscriminately taken into the system of Zen. Lin-chi Sect in the fourteenth century.
Each of them permitted to have his or her place in Ngac Ng: Ca sauAn alligator.
Zen according to values given by popular Ngach Thng Chau: Hat chau kim cng tren
religions; and this is the reason why Zen has come tran, y noi moi ngi eu co Phat tanhThe pearl
to harbour so much of what we call the Chinese on the forehead, e.g. the Buddha-nature in every
Shingon element. The Dharani Sutras are recited; one.
ancestors are worshipped; the prosperity of the Ngai Nhc Moc Ke: Ngu nh con ga go, y noi s
ruling powers of the time is prayed for, although to ngu siAs stupid as a wooden chicken, i.e.,
whom is the question still to be settled; the ignorance.
protection of the local gods is earnestly sought Ngai Cat on (1885-1963): Edgerton, Franklin
after; all the rituals in connection with the Ten cua mot v hoc gia Phat giao ngi My vao
"departed spirits" are strictly observed; and all the ky th XX. Ong nghien cu tieng Sanskrit va
forms of exorcism are to a certain extent also viet thanh bo Van Pham Phat Giao T ien
practiced. Sanskrit-Anh, 2 tapName of an American
Nga Quy Ai: Mot trong hai loai ai, hang pham famous Buddhist scholar in the twentieth century.
phu ai trc ngu duc nh s ham muon cua loai He studied Sanskrit language and composed A
quy oiDesire as eager as that of a hungry Buddhist Hybrid Sanskrit Grammar and
ghost, one of the two kinds of love. Dictionary, 2 volumes.
Nga Quy ao: Preta-gati (skt)Hungry ghosts Ngan:
Tiet Le aNga quy la mot trong ba ng ac. 1) B song: Kula (skt)River bankShore.
Nga quy la loai quy mieng nh cay kim nho, en 2) Hoan thanh: Accomplished.
o khong the an uong. Con ng cua nga quy Ngan C Thien S (1581-1644): Ten cua mot v
hay cua nhng ke co nghiep nhan nga quy, mot Thien s Trieu Tien vao the ky th XVIIName
trong luc ao (a nguc, nga quy, suc sanh, a tu la, of a Korean Zen master in the seventeenth
nhan va thien)Hungry spirits, one of the three century.
lower destinies. They are also called needle- Ngan at Phc: Con goi la Can That Ba
mouth ghosts, with mouths so small that they Gandharva.
cannot satisfy their hunger or thirst. The destiny of Ngan au: B bien khoThe shore of the ocean
the hungry ghosts, one of the six paths. of suffering.
Nga Quy Gii: Pettivisaya (p)Canh gii Nga Ngan Long Chu Hng Thien S (1458-1491):
quyCoi Nga Quy (coi cua loai quy oi)The Ten cua mot v Thien s Nhat Ban thuoc tong
gii cua loai nga quy, mot trong thap giiThe Lam Te vao the ky th XVName of a Japanese
realm of hungry ghosts, one of the ten realms or Zen master of the Lin-chi Sect in the fifteenth
states of existence. century.
Nga Quy Hu: S hien hu trong coi nga quy Ngan Tho: Cay moc ben b song, noi ve s song
Beings in the hungry ghostsExistence in the khong chac chanA tree on a rivers brink, lifes
hungry ghosts. uncertainty.
Nga Quy S: Preta-vastu (skt)Pretavatthu (p) Ngan Thoai Nham Thien S: Shigen (jap)Jui-
Operations of the hungry ghostsStories of Yen-Shih-Yen (Ruiyan Shiyan)See Thoai
hungry ghosts or the departed. Nham S Ngan Thien S.

Ngan Tong: Ten cua mot v danh Tang Trung Hoa
vao thi nha ng (618-907). S Ngan Tong,
ngi goc mien bac Trung Quoc. Vao khoang
nhng nam 627-649, S en tu hoc vi ngai
Huyen Trang, va ve sau nay S giup Thay mnh
trong cong viec phien dch kinh ien cua ngai.
Ong la mot dch gia va cung la mot nha trc tac
noi tieng vao khoang 557-610 sau Tay Lch
Name of a Chinese famous monk who lived in the
T'ang Dynasty in China. Yen-Tsung was a
famous monk, native of Northern China. In around
627-649, he came to study under Master Hsuan-
Tsang, and later helped his master in his project of
translation of sutras. He was also one of the
famous translators and writers, about 557-610
A.D.
Ngan Tung: Ngan Tung la mot v Tang i nha
ng (618-907), ong la mot dch gia va cung la
mot nha trc tac, nhng khong ro vao khoa ng
thi gian naoYen-Tsung, a Tang monk,
translator and writer, date unknown.
Ngao Du: To travel.
Ngao Ly Minh Phi: Gauri (skt)Mot trong tam v
minh phi ng ong cung cua than ho phap Ho
Kim Cang trong truyen thong Kim Cang tha
One of the eight wives of the east palace of
Hevajra dharma guardians (dharma protectors) in
the Vajrayana.
Ngao Ngan: DisgustedDiscouraged
Disappointed.
Ngao Ngao Hng Nhan: Nhieu li vi ngi
khacTo talk too much to other peopleTo be
talkative.
Ngay Cung Co Hon: All Souls Day.
Ngay Phat Thch Ca Xuat Gia: Ngay c Phat
Thch Ca xuat gia la ngay mong tam thang hai am
lchSakyamuni Buddhas Leaving Home Day,
the 8th day of the second month Lunar calendar.
Ngay Trai Tnh: Vrata (skt)Trai Tnh Nhat
Fasting dayUposatha by BrahminsNgay le bo
tat cua Ba la mon.
Ngan Tr Nghiep: Obstructive kamma.
Ngam: Ngam vnhTo chantTo mutterTo
hum.
Ngam Phung: Ngam VnhTo intoneTo
repeat.
Ngam Vnh: See Ngam Phung.
2602
Ngan: Rupya (skt)Bac: SilverTien bac:
Money.
Ngan Luan: Ngan Luan (banh xe bac) cho Thap
HanhThe silver-wheel king to the ten necessary
activities of a Bodhisattva.
Ngan Oan Ly Thanh Tuyet: Snow in a Silver
BowlTrong chen bac ng ay tuyet. Trong
Thien, ay la canh gii khong con bat c y tng
nao chap chat vao nhan nga, ln nho, cao that, tot
xau, van vanThe silver bowl is full of snow. In
Zen, this is a realm without any idea of clinging to
the ego, big or small, high or low, good or bad, and
so onSee Ba Lang Ngan Oan Ly Thanh Tuyet.
Ngan Sac: Mau bacSilver-colour.
Ngan Sac Thien Hau: Rapyamanya (skt)Silver-
colour Queen of Heaven.
Ngan Sn: Kailasa (skt)Silver MountainNgon
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, 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 TangSilver 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 Buddhists.
Ngan Sn Thiet Bch: Bch Lap Van NhanT
nay v t tanh ng sng sng nh vach ng van
dam. Mot so hanh gia tu thien thay c cho cung
ng nhng khong biet cach thoat ra, giong nh
b nhot trong nui sat vach sat vayThe term
compares the high and majestic self-nature with
thousand miles of standing wall. Some Zen
practitioners see the dead-end road but don't know
how to get out. It is similar to an imprisonment in
iron walls of iron mountains.
Ngat: Ngat Phan (an cm): To eat mealsCham
dt: To finish (to end, to stop).
 2603

Ngat Khan: Nhan manhTo emphasize. Nghe Thuat Thien: The Art of ZenSau thi
Ngat Kh La: Khakkhara (skt)Cay gay cua v Luc To Hue Nang, Thien dan dan a tr thanh
s tru trA beggars staffAn abbots staff. mot "Nghe thuat," mot nghe thuat oc nhat e
Ngat Lao Thiet au: Noi leo miengTo be truyen Chan ly Bat Nha, nh tat ca nhng nghe
talkative. thuat v ai, t choi khong chu theo mot hnh
Ngat To: An chayTo eat vegetarian food. thc, khuon mau, hay he thong nhat nh nao
Ngau ch Tri Huc (1599-1655): Ten cua mot v trong viec bieu hien. Thai o phong khoang ac
danh Tang Trung Hoa vao thi nha Minh (1368- biet nay phat sinh ra nhng cach bieu th qua
1644)Name of a Chinese famous monk who khch va oi khi "hoang dai" o cua Thien, gop
lived in the Ming Dynasty in China. phan ln lao cho tnh phc tap va kho hieu cua
Ngau Nhien: Suddenly. van e. Hanh gia tu Thien nen luon nh rang
Ngau Tng: An idolAn image. Chan ly Bat Nha cu canh ma Thien co gang
Nghe Phap: Listen to the DharmaNeu chung chuyen tai khong the nao co the la mot cai g hep
ta ch nghe Phap ma khong thc hanh Phap, chung hoi, hu han hoac chuyen biet; no phai la mot cai
ta cung nh cai muong trong noi canh. Hang ngay, g bao la, ai ong va vo han, ham cha tat ca va
cai muong trong noi canh, nhng no khong bao bao trum tat ca; khong the nh ngha va menh
gi biet c v cua canh. V the cho nen chung ta danh c. o la ly do tai sao cu canh Chan ly
phai quan sat va hanh thien moi ngayIf we Bat Nha khong the nh ngha cung khong the
listen to the Dharma teaching but dont practice it, lanh hoi c bang pham tr. That vay, theo
we are like a spoon in a pot of soup. Every day, Chang Chen-Chi trong quyen "Thien ao Tu
the spoon is in the pot but it never knows the taste Tap," ngay ch "nh ngha" khien chung ta lien
of the soup. tng en mot ngon tay ch vao mot oi tng ac
Ngheo Tn Ngng (Phat phap): Poverty of the thu, va ch "lanh hoi," gi y mot ban tay cam chac
religion. mot cai g khong e cho no thoat ra. Hai hnh anh
Nghe Hen Mon: Ignoble tradesNhng nghe ma nay mieu ta mot cach linh ong cai ban tnh eo
mot Phat t nen tranh, bao gom nghe xe tht, san hep, bng bt va chap trc cua tam tr con ngi.
ban, cau ca, anh tran, lam vu kh, ban chat oc, Vi tnh chat han hep va bng bt ang thng nay
thuoc va ru lam hai ngiTrades which a bat re sau xa trong loi suy tng cua con ngi,
Buddhist should avoid, includes butchery, hunting, khong la g cai Chan ly Bat Nha t do va bao ham
fishing, warfare, weapon makers, dealers of tat ca tr nen mot chiec bong mai mai treo l lng
poisons, drugs and drinks which cause stupefaction trong s co nam bat cua con ngi. Tai sao hanh
and intoxication. gia chung ta lai goi Thien la mot nghe thuat ac
Nghe Thuat Ban Cung Va Thien: The Art of biet trong Phat giao e dien ta chan ly Bat Nha?
Archery and ZenEugen Herrigel viet trong Ly do duy nhat ma Thien c xem nh la mot
quyen 'Nghe Thuat Ban Cung': Con ng at en nghe thuat trong cai y ngha e t dien ta, no ch
lam chu cung ao la con ng doc ng. Thng tuan theo nhng trc giac va nguon cam hng cua
th khong co g khac hn e gi cho ngi hoc tro rieng no, ch khong phai la nhng giao ieu va
tien ti la long tin ni v thay, ngi co the em s quy luat. oi khi no cung co ve nghiem trong va
thanh thao ve cung ao cua mnh truyen trao lai trang nghiem, oi khi lai tam thng va vui ve,
cho e t. Thay la tam gng song cho cong viec gian d va xac thc, hoac b an va quanh co. Khi
noi tam, va ch co s hien dien cua thay mi nhng Thien s thuyet giang khong phai cac ngai
thuyet phuc c ngi hoc tro ma thoiEugen ch luon luon day bang mieng, ma ca bang tay
Herrigel wrote in the 'Zen in the Art of Archery': chan, bang nhng dau hieu bieu trng, hay nhng
"Steep is the way to mastery of archery. Often hanh ong cu the. Cac ngai anh, het, ay, va khi
nothing keeps the pupil on the move but his faith b cat van cac ngai bo chay, hoac ch ngam mieng
in his teacher, whose mastery is now beginning to gia cam. Nhng tro khoi hai nay khong co cho
dawn on him. He is a living example of the inner ng trong tu t hoc, triet hoc hay ton giao, va ch
work, and he convinces by his mere presence." co the c dien ta ung nhat la "nghe thuat
 2604

Thien". ai khai th cai "nghe thuat Thien" khong shut and pretend to be dumb. Such antics have no
chnh thong va khong hp cach nay ch c ap place in rhetoric philosophy, or religion, and can
dung cho vai muc tieu khac nhau trong viec day be best described as "art". This unorthodox and
do o e: em tng e t en cho at ngo trc radical "Zen art" is applied, roughly speaking for
tiep, e giai minh mot giao ly Phat giao nao o, some different purposes in instructing disciples: to
e dien ta cai phong cach va c tr Thien, va e bring the individual disciple to direct
th thach tham o va xac thc tnh cua tri thc va Enlightenment, to illustrate a certain Buddhist
s chng nghiem cua ngi e t, van vanAfter teaching, to express the Zen humour and wit, and
the period of the Sixth Patriarch Hui-neng (638- to test the depth and genuineness of the disciple's
713), Zen gradually became an "Art", a unique art understanding and realization, and so on.
for transmitting the Prajna-Truth, refusing, as all Nghenh: Nghenh tiepTo go to meet.
great arts do, to follow any set form, pattern, or Nghenh Tiep: To receivec c Phat A Di
system in expressing itself. This exceptionally a nghenh tiep ve Tay Phng Cc Lac To be
liberal attitude gave birth to those radical and received by Amitabha into his Paradise.
sometimes "wild' Zen expressions, which also Nghi: Vicikiccha (p)Visikcha (skt)Vicikitsa
contribute so greatly to the complexity and (skt)Nghi ngDoubtful.
incomprehensibility of the subject. Zen Nghi Cai: Vicikitsa-avarana (skt)Tanh hay nghi
practitioners should always remember that the hoac che lap mat tam thc, khien khong thay c
ultimate Prajna-Truth that Zen tries to convey chan ly, khong thc hanh c thien nghiep, ay
cannot be a thing that is narrow, finite, or la mot trong nam trien caiThe overhanging
exclusive; it must be something vast, universal, cover of doubt, which prevents sentient beings
and infinite; all-inclusive and all-embracing; from seeing and practicing good deeds, one of the
defying definition and designation. That's why the five covers or mental and moral hindrances.
ultimate Prajna-Truth cannot be defined and Nghi Can: Root of doubtCoi re cua nghi hoac
grasped by ordinary intellect. As a matter of fact, hay tanh hay nghi hoac che lap mat tam thc,
according to Chang Chen-Chi in the "Practice of khien khong thay c chan ly, khong thc hanh
Zen (p.17)," the very word "defining" suggests a c thien nghiep, ay la mot trong nam trien
finger pointing to a particular object, and the word caiThe overhanging cover of doubt, which
"grasping", a hand holding something tightly and prevents sentient beings from seeing and
not letting it go. These two pictures vividly portray practicing good deeds, one of the five covers or
the narrow, tight, and clinging nature of the human mental and moral hindrances.
mind. With this deplorable limitation and tightness Nghi Cau: Impurity of doubt.
deeply rooted in the human way of thinking, no Nghi Chap: The holding to doubt.
wonder the free and all-inclusive Prajna-Truth Nghi oan: Doubt-massHanh gia tu Thien nen
becomes an evasive shadow forever eluding one's luon nh rang khi tu tap thien nh, viec quan
graps. Why do we, Zen practitioners, call Zen a trong nhat la khi len "nghi tnh." The nao la cai
special Buddhist art of expressing the Prajna- nghi tnh nay? Chang han, mnh sinh t au? Va
Truth? The only reason that Zen is considered as mnh chet i ve au? V mnh khong biet cau tra
an art in the sense that, to express itself, it only li cho ca hai cau hoi nay, nen khong the khong
follows its own intuition and inspirations, but not nghi cai cho en, va cung chang the khong nghi
dogmas and rules. At times it appears to be very cai cho ve. Hay dan cai khoi "nghi oan" nay len
grave and solemn, at others trivial and gay, plain gia tran cho en khi buong bo cung khong c,
and direct, or enigmatic and round-about. When uoi no cung khong i. Bong nhien chung ta kham
Zen masters preach they do not always do so with pha ra rang cai nghi oan ay b pha v ra thanh
their mouths, but with their hands and legs, with tng manh vun. Hay nh lay li cac bac co c
symbolic signals, or with concrete action. They day:
shout, strike, and push, and when questioned they "ai nghi ai ngo,
sometimes run away, or simply keep their mouths Tieu nghi tieu ngo;
 2605

Bat nghi bat ngo." the greater the awakening;

(Nghi ln ngo ln, The smaller the doubt,
Nghi nho ngo nho; the smaller the awakening;
Khong nghi khong ngo). No doubt, no awakening."
Hanh gia tu Thien nen luon nh rang ieu te hai Zen practitioners should always remember that
nhat trong tu tap thien nh la me am vao tnh the worst thing is to become attached to quietness,
canh lam cho mnh b thu hut vao cai tnh lang kho because this will unknowingly cause us to be
khan. Tiep o la chung ta se phat trien trang thai engrossed in dead stillness. Then we will develop
thai qua trong chuyen thch tnh lang va chan ghet an inordinate fondness for quietness and at the
ong canh. Mot khi nhng ngi bay lau nay song same time an aversion for activity of any kind.
gia canh loan ong huyen nao cua tran the, bay Once those who have lived amidst the noise and
gi am uoi trong hng v ngot nh mat cua tnh restlessness of worldly affairs experience the joy
canh cung giong nh ngi l khach met moi tm of quietness, they become captivated by its honey
cho bnh yen ma yen giac. Lam sao nhng ngi sweet taste, craving it like an exhausted traveller
co thai o nh vay gi c s canh tnh cua ho? who seeks a peaceful den in which to slumber.
Trong tu tap thien nh, ngang au len khong thay How can people with such an attitude retain their
tri, cui au xuong khong thay at; thay nui khong awareness? When working at Zen, one does not
la nui, song chang la song. Khi i hay khi ngoi see the sky when he lifts, nor the earth when he
chang biet mnh i mnh ngoi. Dau gia ngan lowers, his head. To him a mountain is not a
van thien ha ma chang thay mot ngi. Suot ca mountain and water is not water. While walking or
trong ngoai than va tam, chang co th g ton tai sitting he is not aware of doing so. Though among
ngoai khoi nghi oan nay. Co the goi o la quay a hundred thousand people, he sees no one.
uc the gii. Mot hanh gia tu Thien phai phat Without and within his body and mind nothing
nguyen rang mnh se chang bao gi ngng cong exists but the burden of his "doubt-sensation." This
phu cho en khi nao cai khoi "nghi oan" nay b feeling can be described as "turning the whole
pha v. ay la iem khan yeu nhat trong tu tap world into a muddy vortex." A Zen practitioner
thien nh. Tai sao goi la "quay uc the gii?" should resolutely vow that he will never stop
Thuat ng nay ch cho mot chan ly v ai, ma t working until this doubt-mass is broken up. This is
vo thuy en nay von cu tuc tram tram tch tch a most crucial point. What does this "turning the
cha tng ong en. Cho nen hanh gia tu Thien whole world into a muddy vortex" means? It
phai t mnh phan chan lam cho tri xoay at refers to the great Truth, which from the time of
chuyen va song day; va hanh gia se co li ln t no-beginning has existed latent and idle, it has
chuyen tri xoay at chuyen nayZen never been brought forth. Therefore, a Zen
practitioners should always remember that when practitioner should bestir himself to make the
working at Zen, the most important thing is to heavens spin and the earth and its waters roll; he
generate the "doubt-sensation." What is this will benefit greatly from the rolling surges and
doubt-sensation? For instance, where did you tossing waves.
come from before your birth? Where shall you go Nghi Hoac: DoubtfulSuspiciousUncertain
after your death? Since one does not know the Doubt and delusionBernard Glassman va Rick
answer to either question, a strong feeling of Fields viet trong quyen 'Tru Phong Giao Ch':
doubt arises in the mind. Stick this "doubt-mass" "Nghi hoac la mot trang thai khai phong va vo y
on to our forehead and keep it there all the time thc. o la y muon khong phai lo toan viec g,
until we can neither drive it away nor put it down, khong biet ieu g sap xay ra. Trang thai nghi
even if we want to. Then suddenly we will hoac giup chung ta tham do cac hien tng theo
discover that the "doubt-mass" has been crushed, cach rong m va mi me. Nghi hoac bien oi nh
that we have broken it into pieces. Remember the nc. No khong co dang co nh. Khi ban rot nc
ancient masters said: vao mot lo cha hnh tron th nc se tron. Khi
"The greater the doubt, ban rot nc vao mot lo cha hnh vuong th nc
 2606

se vuong. Tng t, nghi hoac va cai khong biet Nghi Kien: S nghi ng chan ly Phat phap goi la
chuyen ong theo tnh huong. o la mot hnh thc nghi kien, mot trong thap ta kienDoubtful
au hang va bang long vi thc te. Ch khi nao viewsDoubtfully to view, one of the ten wrong
chung ta hoi u mot so nghi hoac nghi van chung viewsSee Thap Ta Kien.
ta mi tien bo. Van e cua chung ta ve nghi hoac Nghi Kiet S: Vici-kiccha (p)The fetter of
la thng chung ta xem no nh mot ieu tieu cc. doubt.
Chung ta ngh rang co ieu g o khong on v Nghi K: To suspectTo distrust.
chung ta khong hieu hay v chung ta khong nam Nghi Le: Puja (skt)RitesRitualsEtiquette
chac c mot ieu g. Khi ri vao trang huong Trong Phat giao, nghi le co ngha la cung cach
nghi hoac tieu cc. Ngi ta thng tui than, than hanh x lch s nh khi nhng e t cua c Phat
van ve mnh: 'Tai sao toi lai khong hieu ieu nay?' bai lay va i nhieu vong quanh Ngai. ay chang
Nhng moi nghi hoac nay co the co tnh tch cc. nhng la van e quan he gia ngi nay vi ngi
Nghi hoac tch cc cho chung ta thay c y ngha khac, ma con la mot truyen thong tot ep c
cua cuoc i nay va giup chung ta cha c tanh truyen lai t nhng v ai e t au tien cua c
t man."Bernard Glassman and Rick Fields PhatIn Buddhism, etiquette or rite means
wrote in 'Instructions to the Cook': "Doubt is a models of polite behavior appear throughout
state of openness and unknowing. It's a Buddhist literature, as when disciples of the
willingness to not be in charge, to not know what Buddha bow and circumambulate the Buddha. It is
is going to happen next. The state of doubt allows not only a matter of interpersonal relations, but
us to explore things in an open and fresh way. also a good tradition that handed down from the
Like water, doubt is fluid. It had no fixed position. Buddhas first great disciples.
If you pour water into a round container, it Nghi Le Cung Dng: Puja (skt & p)To make
becomes round, and if you pour water into a offering toTo celebrate the anniversary of
square container, it becomes square. In the same defunct (the dead).
way, doubt or unknowing flows in accordance with Nghi Mac Huyen Ke: Gimoku-genkai (jap)
the situation. It's the state of surrender, of being Name of a Japanese monk.
open to what is. Only when we raise sufficient Nghi Nhan: Kinnara (skt)See Khan Na La.
doubt and questioning can we go further. Our Nghi Phan Biet Thanh Tnh: Purity in doubt
problem with doubt is that we take it to be a discrimination.
negative thing. We think that because we don't Nghi Phien: Gike (jap)Doubt and grieve.
understand or because we are not sure, there is Nghi Phien Nao: Vicitiksa (skt)Phien nao gay
something wrong. When we get caught by the ra bi nghi hoac (do ng vc ve chan ly ma thanh
negative aspects of doubt, we wallow in self-pity. tnh, t o ngan can tn tam roi hanh ong ta vay
'How come I can't see it?' we say. But this doubt ma thanh nghiep)Afflictions caused by doubt.
can be positive. Positive doubt can allow us to see
Nghi Quy: Sadhana (skt)Vidhi (skt)Drug tap
what this life is about. It can help us get rid of our
(tib)Quy nh te leRegulations for celebrating
complacency."
rituals.
Nghi Hoac Chanh Phap: Doubt of Buddha-
Nghi Quy Thanh Tu: Sadhana (skt)
dharma.
Accomplishment of regulations for celebrating
Nghi Hoac Tho Thien: Gross doubt. ritualsTheo nghi thc Mat giao, sadhana la chu
Nghi Hoac Vi Te: Subtle doubt. yeu trong Phat giao Kim Cang Tha Tay Tang.
Nghi Hoi: To repent of doubt. Sadhana la vong nghi le co ngha la thc hanh
Nghi Ket: Vicikitsa-samyojana (skt)Do nghi bang cach khi au. e bat au thc tap
ng ly chan e (nghi ng chanh ly), gay vo so sadhana nghi thc cho phep bi mot v ao s
vong nghiep, nen b troi buoc vao tam gii khong u pham chat c xem nh can thiet. Le
thoat ra cThe bondage of doubtThe tie of Sadhana tieu bieu bat au le tung kinh cau
doubt. nguyen quy-y, theo sau la nhng li ke hng ve
phat Bo e Tam, roi tiep tuc vi quan tng vi
 2607

cac v tieu iem than ac biet cho vong nghi thc important sociological dimensions in Tibet, for this
nay. Thng la co mot v Phat trung tam, va is one of the primary religious practices and the
sadhana cung thng bao gom cac quyen thuoc identification of different orders is largely
cua v Phat ay. Ly tng la s quan tng nen determined by the sadhanas performed by them.
c phoi hp vi thien nh ve tanh khong, cho Nghi Sat: Nghi Sat Thien Ha Nhan, phng tien
phep hanh gia phat ra quan tng t tr tue ma ch to dung e giup hanh gia giet chet mang can
thc chng nghiem c t khong tanh, ong thi cua sanh t hay y thcSkills in means patriarchs
nhan thc ca v tieu iem than va mnh eu khong used to help practitioners kill root of life of birth
that s hien hu. Cot loi cua nghi thc nay lien he and death or consciousness.
en viec quan tng rang v tieu iem than hoa Nghi Sn Thien Lai: Gisan-Zenrai (jap)Name
nhap vao hanh gia va ca hai tr nen khong tach ri of a Japanese Zen master.
c, luc ay hanh gia hien hien tat ca nhng pham Nghi Sn Thien S: Gisan Zen masterThien s
chat cao ep cua mot v Phat. Sau khi quan tng Nghi Sn cua Phat giao Nhat Ban, ngi a nhan
th nhng hnh anh tan bien trong h khong, va c sac phong cua Nhat Hoang vao nam 1866.
vao cuoi le Sadhana co buoi cau nguyen hoi Khi thien s Nghi Sn c Nhat hoang sac phong
hng cong c tu tap nay en tat ca chung sanh. phap hieu, S a lam bai ke ap ta:
S tu tap Sadhana co nhng tam c xa hoi quan Nhan va Phap
trong Tay Tang v ay la mot trong nhng phap "T o, o tha
tu tap ton giao quan trong chnh yeu va ngi ta Hanh thng nhat s
nhan ra cac giao phai khac nhau bang cach xem T ky, cong chnh
coi ho tu tap Sadhana nh the naoAccording Tam y nhat nh
to Tantric rituals sadhanas are central to Phat Giao ch Quoc
Vajrayana Buddhism in Tibet. A Sadhana is a "Bat sat, sinh tac thnh
ritual cycle which is meant to be performed by Bat ao, vat tac a
initiates. In order to begin the practice of a Lanh thay li t ai
sadhana, a ritual empowerment by a qualified ch nc lai an nha."
preceptor is considered necessary. A typical Bao Quoc An Dan
sadhana begins with recitation of a refuge "Ac hanh bat tac
prayer, followed by verses aimed at generation of Thien s phung hanh
Bodhicitta, and then, it continues with Tren di ong tam
visualization of the focal deities specific to the Tot xau chang nghch."
ritual cycle. There is generally a central buddha Name of a Japanese Zen master who received the
and the sadhana commonly also includes a title of honor from the emperor of Japan in 1866.
retinue. Ideally, the visualization should be When Zen master Gisan was given a title of honor
combined with meditation on emptiness (sunyata), by the emperor of Japan, he responded with these
which allows the practitioner to generate the poems:
visualizations from the wisdom consciousness Humanity and Law
realizing emptiness, simultaneously perceiving "Self-help and helping others
both the deity and himself as being empty of this trance of mine
inherent existence. The core of the ritual involves is dutiful at home, loyal in public,
imagining that the deity merges with the meditator never obscured in daily affairs."
and that the two become inseparable, hence, the The Benefit of Buddhism for Nations
meditator is manifesting all the qualities of a "Do not kill, and life will be sufficient;
Buddha. After the visualization the images are do not steal, and goods will be plenty.
dissolved into emptiness, and at the conclusion of How excellent the moral teachings:
the sadhana, there is a prayer dedicating the they enrich nations and stabilize families."
merit of the practice to the enlightenment of all Protecting the Nation
sentient beings. The practice of sadhana has "Whatever is bad, do not do;

Whatever is good, carry it out:
Then above and below will harmonize,
the good and the bad won't compete."
Nghi Sn Thien Lai: Gisan-Zenrai (jap)Name
of a Japanese Zen master.
Nghi S: B nghi hoac sai khien ma lu chuyen
trong tam giiThe messenger, tempter, or lictor,
of doubt.
Nghi Tam: Cai tam luon nghi hoacSuspicious
or dublious mindA doubting heart.
Nghi Thanh Thai Cung: Vung bien a quoc o
cua c Phat A Di a co mot toa cung ien goi la
Nghi Thanh Thai Cung, ni tru ngu cua nhng
ngi a vang sanh ma trong long con nghi ng
c A Di a. Ho se ay 500 nam ma khong
nghe thay Tam BaoThe palace womb for
doubters outside Amitabhas heaven, or those who
call on him but are in doubt of him (where all
doubters of Amitabha) are confined for 500 years
until fit to enjoy his paradise (born into the Pure
Land).
Nghi Th Giai Tan: Nghi la ben b cua s hieu
bietDoubt is the pier of understanding.
Nghi Thch: Cai gai hay chng ngai cua nghi
hoacThe thorn of doubt.
Nghi Thc: FormFormalityModeStyle
Manner.
Nghi Tnh: Doubt-sensationInquiring spiritCo
ba yeu to khien cho viec hoc Thien c thanh
tu: ai tn, ai quyet, va ai nghi. Thieu mot
trong ba cung nh cai nh gay het mot chan, no
se o. Chnh do nghi tnh nay ma cuoi cung chung
ta at ti ai nghi, ni ay, nui khong phai la nui,
song khong phai la song, v rang van hu mat het
y ngha cua chung va xuat hien di mat hanh gia
bang cai dang bnh ang cua chung. Nhng ay
cung ch la mot giai oan trong qua trnh hng
en thc chng rot rao, trong o nui van la nui,
song van la song. Khi trang thai ai nghi nay c
coi nh chung quyet, trong o se khong co viec
chuyen y, khong co s bung v cua chng ngo,
khong co s tham nhap, khong thay suot thc tai,
khong ci bo nhng troi buoc cua song va chet.
Khi tu tap thien nh, hanh gia khong lo ve chuyen
chet roi khong song day c; ch s khong chet
c t trang thai song nay! Neu ngi ay co the his distracted thoughts will be purified
cung vi nghi tnh gan gui mot ni, ong canh se
t nhien thao lui ch khong i phai uoi; khong
2608
i phai tnh vong tam cung t tnh. Trong mot
cach hoan toan t nhien, ngi ay cam thay luc
can tr nen khong khong, khi at en trang thai
nay, ngi ay se giac ngo ch trong mot cai xuc
cham, mot tieng goi nhe (go tc en, goi tc ap).
Ky that, ca he thong cong an da tren s e khi,
roi s thau thoat "nghi tnh" nay. "Nghi" c
dung nh "khong nghi" theo y ngha thong thng
cua ch nay; noi dung ra, no la mot loai "nghi"
ac biet, mot moi nghi khong co noi dung. Noi
ngan gon lai, no la tnh tnh nghi. oi khi hanh gia
tu Thien cung dung t "Nghi oan" e bieu th
rang cai cam giac nay giong nh mot khoi ln hay
ganh nang e len tam tr mnh vay. Mac dau "nghi
tnh" nguyen ngha cua no noi len cai cam giac
nghi ng do tham cong an mang lai, vai v Thien
s, ke ca Thien s Bac Sn, hnh nh dung t nay
trong nhng phap ng cua mnh theo mot y ngha
rong rai hn nhieu, khong phai ch bieu th cai
cam giac nghi ban s von do t nay e khi, ma
bao ham hau nh het thay cac kinh nghiem cao
cua Thien at c qua tham cong an There are
three factors making for success in the study of
Zen: great faith, great resolution, and great spirit
of inquiry. When any one of these is lacking it is
like a cauldron with a broken leg, it limps. It is by
means of this spirit of inquiry that we finally attain
great fixation or a state of oneness, where
mountain is not seen as such, nor a sheet of water
as such, for the reason that pluralities lose their
meaning and appear to the Yogin in their aspect of
sameness. But that too is merely a stage in his
progress towards the final realization, in which a
mountain is a mountain and a sheet of water a
sheet of water. When this state of great fixation is
held as final, there will be no upturning, no
outburst of enlightenment, no penetration, no
insight into Reality, no severing the bonds of birth
and death. When working at Zen, one should not
worry about not being able to revive after death;
what should worry him is whether he can die out
from the state of life! If he can really wrap himself
up tightly in "doubt-sensation," the realm of
movement will be vanquished naturally without
his making any specific effort to vanquish it, and
spontaneously without effort to purify them. In a
wholly natural way, he will feel his six senses
 2609

become spacious and vacuous when he reaches Thien s noi tieng cua tong Lam Te vao the ky
this state, he will awaken to a mere touch and th XIV. Ngoai ra, ngai con la tac gia cua bo
respond to the slightest call. As a matter of fact, "Trung Phong Quoc S Toa Hu Minh," viet ve s
the whole system of koan exercises is based upon cau nguyen cua hanh gia tu ThienA book of 100
the generation and then the break through, of this poems, composed by Zen master Chung-feng
"doubt-sensation". Doubt is used as "not doubt" in Ming-pen (Chuho Myohon (jap), a famous Zen
the ordinary sense of the word; it is, rather, a master of the Lin-Chi Sect in the fourteenth
special type of doubt, a doubt without content, or, century. Besides, he was also the author of the
more succinctly, the pure sensation of doubt per "Inscriptions of the Right-hand Side of the Seat,"
se. Sometimes Zen practitioners also used the which is about the prayers of Zen practitioners.
term "doubt-mass" to denote that this sensation is Ngh Nghi Giao: Thi Hoa Nghiem keo dai 21
like a great mass or load weighing upon one's ngayThe Avatamsaka period lasted for twenty-
mind. Though "Doubt sensation" in its original one daysSee Thien Thai Ngu Thi Bat Giao
usage denotes the sensation of doubt brought (A).
about by the koan exercise, some Masters Ngh Tam Tc Sai, ong Niem Tc Quai: Va
including Zen master Po-shan, seem to have used khi tam suy ngh la a trai vi thien phap Just
it in their discourses in a much wider sense, not bring forth a thought (develop a thought) is not
only denoting the preliminary sensation of doubt suitable for methods of mysticism (Zen).
originally suggested by the term, but also Ngha: 1) Con kien: Ant; 2) au: Foster
including almost all the advanced Zen experiences (father, mother, brother, sister, son, daughter, etc);
brought forth by the koan exercisesSee ai 3) ung: Right, proper, righteous.
Nghi. Ngha Bao (611-661): Ten cua mot v danh Tang
Nghi Tnh Va ai Ngo: Inquiring spirit and great Trung Hoa vao thi nha ng (618-907)Name
enlightenmentSee ai Ngo Va Nghi Tnh. of a Chinese famous monk who lived in the T'ang
Nghi Trc Tam: Mind full of doubt. Dynasty in China.
Nghi Tuy Mien: DoubtThe underlying Ngha Bien Tai Vo Ngai: Atthapatisambhida
(inherent) tendency to doubt (uncertainty). (p)Unobstructed knowledge of the meaning
Nghi Van: A doubtful question. Biet ro ngha ly ma giao phap chuyen ch khong
Nghi Van T: Monna (jap)Thuat ng Thien co chng ngai. Hieu biet thong at va giang giai
ngha la "Li cua mot cau hoi." Cau hoi do mot ngha ly ch phap mot cach troi chay khong tr
thien sinh at ra cho thay mnh trong mot buoi ngai, mot trong t vo ngai cua ch Bo Tat. Theo
'Van ap'A Zen term, literally means "Question Giao Thuyet Nguyen Thuy (Thanh Tnh ao), tr
word"; a question posed by a Zen student to his biet ve ngha goi la ngha bien tai vo ngai. Ngha,
master in a mondo (questions and answers) noi gon la danh t ch ket qua cua mot nhan
Nghi Vong: Li nghi ngWeb of doubt. (hetu). V phu hp vi nhan, no c at en,
Nghi Yet (876-990): Ten cua mot v danh Tang c phuc vu nen goi la ngha hay muc ch.
Trung Hoa vao thi Ngu ai (907-960)Name of Nhng ac biet nam th can c hieu la ngha:
a Chinese famous monk who lived in the Wu-tai bat c th g do duyen sanh, Niet Ban, y ngha
Dynasty in China. nhng g c noi, nghiep qua, tam duy tac. Khi
Ngh: 1) Suy ngh: To think; 2) Toan lieu: To mot ngi quan sat ngha nay, bat c hieu biet nao
estimate, to compare, to guess, to adjudge, to cua v ay thuoc ve pham tru lien he en y ngha,
decide, to intend. goi la bien tai ve nghaUnderstand deeply the
Ngh Bat Ngh: Do d, chan chTo be meaning of the law. Unobstructed knowledge of
hesitantTo hesitate. the meaning, or the truth; complete knowledge,
Ngh en Phuc Li Cua Tha Nhan: To think of one of the four unobstructed eloquences of
the welfare of others. Bodhisattvas. According to Theravada Doctrine
Ngh Han Sn Thi: Tap th gom 100 bai, c (The Path of Purification), knowledge about
soan bi Thien s Trung Phong Minh Bon, mot meaning is the discrimination of meaning.
 2610

Meaning (Attha) is briefly a term for the fruit of a T'ang Dynasty in China.
cause (hetu). For in accordance with the cause it is Ngha Cu Tuc Bien: Bien luan vi ay u y
served, arrived at, reached, therfore it is called nghaPerfect in meaning.
meaning ot purpose. But in particular, the five Ngha Duan Han Nham Thien S (1217-1300):
things should be understood as meaning: anything Ten cua mot v Thien s Nhat Ban thuoc tong Tao
conditionally produced, Nibanna, meaning of what ong vao the ky th XIIIName of a Japanese
is spoken, result, and functional consciousness. Zen master of the Ts'ao Tung Sect in the
When anyone reviews that meaning, any thirteenth century.
knowledge of his, falling within the category Ngha a La Ni: Truth dharaniRetention of
concerned with meaning, is the discrimination of meaningGi c y nghaNang lc tong tr
meaningSee T Vo Ngai. khong e mat chan thc ngha cua Nh Lai, ay la
Ngha Biet: Distinction according to (in) hanh tu cua Bo Tat la gi c tat ca nhng g ma
meaningNgha Sai BietS khac biet ve y cac ngai ngheTruth dharani, the power of
ngha. bodhisattvas to retain all truth they hears.
Ngha Bnh ang: Sameness in bodyay la Ngha oan Thien S: I-tuan Zen masterTen
mot trong bon loai bnh ang trong Kinh Lang Gia. cua mot v Thien s Trung Hoa vao gia the ky
Bnh ang ve than ngha la tat ca cac c Nh Lai th X. Hien nay chung ta khong co nhieu tai lieu
eu khong khac biet khi c xet ve Phap Than chi tiet ve Thien s Ngha oan; tuy nhien, co mot
(Dharmakaya), ve ac trng thuoc ve than the hay chi tiet nho ve v Tang nay trong Truyen ang
sac tng (rupalakshana), va cac net cao ep phu Luc, quyen XI: Mot hom, thien s Ngha oan
hay hao tng. Tuy vay, ch Nh Lai khac nhau thng ng day chung: "Nay ch Tang, noi tc
khi c nhn bi chung sanh khac nhau ma ch v la huy bang, im lang tc la la doi. Khong noi
ang ieu ng day baoSameness in body is nang khong lang im, co ng i len. Nhng
one of the four sorts of sameness according to The mieng cua lao Tang khong u rong, nen khong noi
Lankavatara Sutra, which means that all the vi may ong c." Noi nh vay xong, S ha
Tathagatas show no distinction as far as their ng. Trong mot buoi thuyet phap khac, S noi
Dharmakaya, their corporal features the nay: "Du cho cac ngi nhieu lan lot bo cho
(rupalakshana) and their secondary marks of that sach, cac ngi van khong he ngng ngh. Du
excellence are concerned. They differ, however, co tam thi thi thiet luon luon thay la phng tien
when they are seen by a variety of beings whom tiep ngi. Neu ben kia, khong co cho o."
they have the special design to control and Thien s Ngha oan song vao khoang cuoi nha
disciplineSee T Bnh ang. ng au nha Tong (vao khoang gia the ky th
Ngha Chanh T Nghiem: Li le cua mot ngi X). Luc o thien hng phat trien cua giao phap
Phat t phai luon luon trang nghiem va thuyet Thien tong lan hoi thay the cac tong phai khac
phucA Buddhist should have well thoughts Trung Hoa. Ngha la thai o Thien oi vi truyen
ideas which are presented in convincing words. thong, va triet ly ao Phat, co khuynh hng coi
Ngha Chan: nhe viec hoc hoi theo th lp cua no, l la kinh
1) Ten cua mot v danh Tang Trung Hoa vao ien va cac th sieu hnh trong kinhZen Master
thi nha ng (618-907)Name of a I-tuan, name of a Chinese monk, in the middle of
Chinese famous monk who lived in the T'ang the tenth century. We do not have detailed
Dynasty in China. documents on this monk; however, there is a brief
2) (781-833): Gishin (jap)Ten cua mot v danh information on him in The Records of the
Tang Nhat Ban thuoc tong Thien Thai vao the Transmission of the Lamp (Chuan-Teng-Lu),
ky th IXName of a Japanese famous monk Volume XI: One day, Zen master I-tuan entered
of the T'ien T'ai Sect, in the ninth century. the hall and addressed the monks, saying, "O
Ngha Chng (718-788): Ten cua mot v danh monks, to talk is blaspheming, to remain silent is
Tang Trung Hoa vao thi nha ng (618-907) deception. Beyond silence and talking there is an
Name of a Chinese famous monk who lived in the upward passage, but my mouth is not wide enough
 2611

to point it out to you." So saying, he came down tren thuyen e tm o ri xuong bien," am ch
from the pulpit. Another sermon of his ran like ngoai ao khong tu hanh chanh hanh, trong phap
this: "However repeatedly you are peeled off and lanh tng t nhau, luong tu theo loi kho hanh e
thoroughly cleansed, never stay where you are. tm giai thoat trong vo ch. Bon ho cung giong nh
Whatever contrivances you make, they are all ngi ngu tm chen, rt mot ni ma i tm mot
temporary to meet the situation and people. As to neo. Thien s Ngha ng Chu Tn cung mn
the other side there are no such contrivances." Zen ien tch nay e am ch rang ngi ta cung ng
master I-tuan, who lived between late T'ang and nghech nh the khi bam vu vao thanh qua giac
early Sung (around the middle of the tenth ngo cua mot nhan vat lch s nao o, nh ngai Co
century) when the trend of development of Zen am trong qua kh, thay v no lc khai pha tam
teaching gradually superseded the other Buddhist thc e lieu ngo Phat tanh tiem an ni mnh
schools in China. It is to say, Zen attitude towards Name of a Japanese Zen master of the Lin-chi
Buddhist lore and philosophy tended to slight its Sect in the fourteenth century. We do not have
study in an orderly manner, to neglect the sutras detailed documents on this Zen monk; however,
and what metaphysics there is in them. there is some interesting information on him in the
Ngha ng Chu Tn Thien S (1321-1388): history of the "Literature of the Five Mountains":
Zen master Gido ShushinTen cua mot v Thien Zen master Gido Shushin was a leading figure in
s Nhat Ban thuoc tong Lam Te vao the ky th the "Literature of the Five Mountains," works
XIV. Hien nay chung ta khong co nhieu tai lieu written in Chinese by medieval Japanese Zen
chi tiet ve Thien s Ngha ng; tuy nhien, co monks. He was one of these authors who
mot vai chi tiet ly thu ve v Thien Tang nay trong particularly cultivated the Chinese art of poetry
lch s Van Hoc Ngu Sn: Thien s Ngha ng and neo-Confucian philosohy; they also
Chu Tn von la nhan vat hang au trong Van Hoc contributed a great deal to the transfer of Chinese
Ngu Sn cua Nhat Ban, nen van hoc bao gom cac science and art to Japan. Some of them became
tac pham Han van cua gii Thien s Nhat Ban known as painters and masters of the way of
thi Trung co. S la mot trong nhng tac gia ac calligraphy. Particularly Gido Shushin, through his
biet thanh thao th cua Trung Hoa va triet hoc writings, composed in simple, easily understood
Khong giao mi; ho a cong hien nhieu cho viec Japanese, contributed to the diffusion of this
truyen thu khoa hoc va nghe thuat Trung Hoa vao literature in Japan. The following poem is a
Nhat Ban. Trong so o con rat nhieu ngi noi quatrain with seven characters in each line.
tieng nh nhng nha hoi hoa va cac thay i theo "Before dawn, the morning star,
nganh th ao. Bang nhng trc tac cua mnh night after night;
viet bang tieng Nhat gian d va de hieu, s Ngha Over the hills, twelfth-month snow,
ng Chu Tn co s cong hien ac biet quan year after year:
trong oi vi s m mang con ng Thien Nhat How laughable,
Ban. Sau ay la mot bai th that ngon t tuyet, to suppose Gautama did something special!
c dch thoat y: Quick, let's notch the gunwale
"em qua em, sang tri sao mai hien so we can find the sword!"
Nam qua nam, thang Chap tuyet trang oi The last line alludes to a Chinese story of a man
ang ci sao ng Thch Ca ky ngo who dropped his sword overboard while riding in a
Gm ri, voi vach dau man thuyen." boat; he put a notch in the gunwale at the place
Cau th cuoi ngu y noi en mot ien tch Trung where the sword fell into the water so he would
Hoa. Chuyen ke rang co mot ngi vo tnh lam rt know where to look for it later. The above
thanh gm xuong song khi ngoi tren thuyen, y example is similar to example 19 in the
voi vang vach ngay tren man thuyen lam dau cho Sakyamunis One Hundred Fables: "To mark on
gm ri, y muon la sau nay se da vao o ma tm the boat where things dropped in the sea," which
cach vt thanh gm len. Th du tren cung giong implies the heretics who do not practise the right
nh th du th 19 trong Kinh Bach Du: "Ghi dau religious belief, suffer from their useless
 2612

mortification in seeking deliverance. Those Korean famous monk who lived in the
heretics are just like the stupid man who lost his seventeenth century.
bowl in the sea and looked for it in the river. Gido Ngha Khong: Giku (jap)Giku Zen Master
also implies that it is equally fatuous to Ong la mot v Thien s Nam tong (nhan h Thien
concentrate upon the enlightenment gained by a Hue Nang), thuoc phai Lam Te, la e t cua Diem
particular historical figure, Gautama, at a Quan Te An (Enkwan Saian) en Kyoto va giang
particular time in the past, instead of seeking to Thien t nam 851 en 858, thoat tien day thien
realize the Buddha-nature inherent within oneself. cho hoang cung va sau o tai chua an Lam T
Ngha Gii: Gikai (jap)The third patriarch of (Danrinji) do hoang hau cua Ta Nga Thien Hoang
the Soto Sect in JapanTam to tong Tao ong (Danrin) lap nen cho ong. Tuy nhien, ong khong
Nhat. tm c mon o xng ang e noi tiep mnh trong
Ngha Hai Thien S: I-hai Zen masterKhi Phap nen vai nam sau o Ngha Khong a tr ve
Ngha Hai tm en thien s Van C Te, Van C Trung HoaA special Zen instructor of the Rinzai
hoi: "Cai g en lam g?" Nh o Ngha Hai bng school, Southern School, a pupil of Chi-An, came
tam chng ngo, va lam ra bai th sau ay: to Kyoto and taught Zen from 851 to 858 A.D.,
"Van C tham ma vat first in the imperial palace and later at Danrinji
Van trc au hoang hot. Temple built by the Empress Danrin in Kyoto,
Trc ha tien tha ng which was built for him. I-k'ung, however, found
Do th sinh mai mot." in Japan no suitable students, not to mention
(Van C la g nh? Sao hoi au choang the? Ma dharma successors, so several years later he
guc gac vang vang! Chon song cung chang returned to China.
khoi)When I-hai came to Yun-chu Ch'i, Yun- Ngha Kinh: The meaning of the sutras.
chu asked, "What is it that thus comes to me?" Ngha Le:
This opened Hai's mind to a state of 1) Y ngha va luat le: Meaning and rules, or
enlightenment (satori), and the result was this method.
verse: 2) Ten tat cua ch quan: An abbreviation for
"What's that? Come from Yun-chu; Samatha and VipasyanaSee Ch Quan.
Asked thus, one is stupified: Ngha Loai: Arthagati (skt)Meaning of
Even when you nod right away saying, categories of thingsY ngha chung loai cua s
"That's it," vat.
You cannot yet help being buried alive." Ngha Mon: Cong vao Chanh Ngha, hay nhng
Ngha Hoa: Ten cua mot v danh Tang Trung Hoa trng phai giang giai chan thc ngha cua Nh
vao thi nha Tong (960-1279)Name of a LaiThe gate of righteousness; the schools, or
Chinese famous monk who lived in the Sung sects of the meaning or truth of Buddhism.
Dynasty in China. Ngha Pham Tien Nhai Thien S (1751-1837):
Ngha Hoai Thien Y: See Thien Y Ngha Hoai Sengai Gibon (jap)See Tien Nhai Ngha Pham
Thien S. Thien S.
Ngha Hoai Thien Y Thien S (993-1064): Tenne Ngha Phc (658-736): Ten cua mot v danh
Gikai (jap)T'ien-i I-huaiSee Thien Y Ngha Tang Trung Hoa vao thi nha ng (618-907)
Hoai Thien S. Name of a Chinese famous monk who lived in the
Ngha Hoc: Doctrinal studyS nghien cu ve T'ang Dynasty in China.
giao ly. Ngha Phng: Phng phap chanh angJust
Ngha Huyen Thien S: Rinzai Gigen (jap)Lin- and righteous methods.
chi-I-hsuanSee Lam Te Ngha Huyen Thien S. Ngha Sai Biet: Distinction according to (in)
Ngha Hu: Ban totA devoted friend. meaningNgha BietS khac biet ve y ngha.
Ngha Kham (1592-1665): Ten cua mot v danh Ngha S: Meaning and comments on or
Tang Trieu Tien vao the ky th XVIIName of a explanationsExpository commentaryLi bnh
co tanh giai thch.
 2613

Ngha S: Ten cua mot v danh Tang Trung Hoa Ngha Thuyet: Thuyet NghaGiang ngha
vao thi Ngu ai (907-960)Name of a Chinese Giai thch y nghaExplain the meaning
famous monk who lived in the Wu-tai Dynasty in Explain the sense.
China. Ngha Tch: Niddessa (p) ExpositionDien
Ngha Thanh au T Thien S (1032-1083): ThuyetNgha ThchKinh luan giai, mot trong
Tosu Gisei (jap)Tou-tzu I-ch'ing (Wade-Giles 15 tap trong bo Tieu A Ham One of fifteen
Chinese)Touzi Yiqing (Pinyin Chinese)See sutras of the Khuddaka Nikaya.
au T Ngha Thanh Thien S. Ngha Tch (919-987): Ten cua mot v danh Tang
Ngha Thanh Bo: Siddatthika (skt)Mot bo phai Trung Hoa vao thi nha Tong (960-1279)Name
Phat giao tai An o ngay sau thi c PhatA of a Chinese famous monk who lived in the Sung
branch of Buddhism in India right after the time of Dynasty in China.
the Buddha. Ngha Tnh (635-713): Gijo (jap)Yi-Tsing
Ngha Thao: Ten cua mot v danh Tang Trung Ngai Ngha Tnh Tam Tang Phap S (635-713),
Hoa vao thi nha ng (618-907)Name of a mot v s noi tieng thi ng. Khi ngai c
Chinese famous monk who lived in the T'ang mi tuoi th Huyen Trang tr ve Trung Hoa,
Dynasty in China. nhng ngai a t chuan b cho mnh mot cuoc song
Ngha Thch: Niddessa (p)ExpositionKinh tu s Phat Giao. Ngai gia nhap giao oan nam 14
luan giai (s phi bay, s thuyet dien). tuoi. Tuy a nuoi y nh i An o t nam 652,
Ngha Thch Kinh: Niddessa-sutta (p) nhng mai en khi 37 tuoi ngai mi thc hanh
ExpositionNgha ThchKinh luan giaiMot c y nh. Nam 671 ngai mi co the bat au
trong mi lam chng cua bo kinh Tieu A Ham. dong buom i An o, trai qua hn 25 nam, i qua
ay la mot bo su tap nhng luan giai gom hai hn 30 quoc gia; tuy nhien, ngai dung rat nhieu th
phan: ai Ngha Thch va Tieu Ngha Thch gi tai tu vien Na Lan a. Nam 695, ngai tr ve
One of the fifteen chapters from Khuddaka- Lac Dng, Trung Quoc, c tiep on nong hau
Nikaya to explain some points of the Nipata. This va ay vinh d (ngi ta noi Thien Hau a ra tan
is a collection of the commentaries on part of the ca Thng ong e on ngai). Ngai mang ve
Suttanipata, cosisting of two parts: Maha-Niddesa hn 400 bo kinh. au tien ngai hp tac vi Thc
and Cula-Niddesa. Xoa Nan a (ngi nc Vu ien) dch Kinh Hoa
Ngha Thien: Nghiem. Sau o ngai con dch rat nhieu bo kinh
1) Cac bac Bo Tat t Thap Tru tr len co kha khac gom 56 bo kinh vi 230 quyen. Theo Ngha
nang ngo giai tham ngha ai ThaAll Tnh, nhieu tu s Cao Ly, bang qua vung Trung A,
Bodhisattvas above the ten stages. hay i ng bien, rat nhieu trong so ho a chet
2) (1055-1101): Ten cua mot v danh Tang Trieu tai An o, ch khong bao gi c nhn thay lai
Tien vao the ky th XIName of a Korean x s cua mnh. Ngai th tch nam 79 tuoi I-
famous monk who lived in the eleventh Ching, 635-713 A.D., the famous monk during the
century. Tang dynasty, who was only about ten years old
Ngha Thien Huyen Chieu Thien S (1393- when Hsuan-Tsang returned to China, but he had
1492): Gitten Gensho (jap)Ten cua mot Thien already prepared himself for the life of a Buddhist
s noi tieng cua Nhat Ban vao the ky th XV monk. He was admitted to the Order when he was
Name of a famous Japanese Zen master in the fourteen. Though he formed the idea of travelling
fifteenth century. to India in 652, but he did not carry it out till he
Ngha Thong: Ten cua mot v danh Tang Trung was thirty-seven years old. In 671, he set out by
Hoa vao thi Ngu ai (907-960)Name of a the sea route for India, where he remained for
Chinese famous monk who lived in the Wu-tai over twenty years, travelling over 30 countries;
Dynasty in China. however, he spent half this period in the Nalanda
Ngha Thu: Con ng chanh aoThe path of monastery. He returned to China (Lo-Yang) in
truth, the right direction, or objective. 695, was received with much honour, brought back
Ngha Thuat: See Ngha Ve. some four hundred works, translated with
 2614

Siksananda the Avatamsaka Sutra, later translated unobstructed eloquences of BodhisattvasSee T

many other works (56 sutras comprised of 230 Vo Ngai.
books) and left valuable account of his travels and Ngha Vo Ngai Tr: Artha (skt)Tr biet ro ngha
life in India. According to I-Ching, several ly ma giao phap chuyen ch khong chng nga i,
Korean monks had gone to India, the majority mot trong t vo ngai theo giao thuyet ai Tha
across Central Asia, some by the sea route; of To understand deeply the meaning of the law
them, I-Ching says: They died in India, and (Artha) or unobstructed (unlimited) eloquence in
never saw their country again. He died at age 79. meaning, one of the four unobstructed eloquences
Ngha Ton Tuyet Phong Thien S (822-908): according to Mahayana DoctrineSee T Vo
Seppo Gison (jap)Hsueh-feng I-ts'un (Wade- Ngai.
Giles Chinese)Xuefeng-Yicun (Pinyin Ngha Vo Phan Co: Lam viec ngha khong quay
Chinese)See Tuyet Phong Ngha Ton Thien S. au nhn tr lai, y ngha thi an bat cau baoTo
Ngha Trang Nghiem: Ngha trang nghiem, v perform a just deed without turning the head back
ch Bo Tat co the noi bat kha thuyet ngha vo (public duty admits no reconsideration), i.e., to do
cung tanThe adornment of meaning, explaining favors to others without expecting reciprocation.
untold meaning inexhaustibly. Ngha Y: Meaning and aim.
Ngha Trong Tnh Tham: Quan he phai c at Nghch: Vama (skt)Chong lai hay oi nghch
tren le phai ro ret va tnh cam vng ben laiTo go againstOppositeOpposing
Relationship should be based on clear-cut ContraryResistIn the opposite direction.
righteousness and enduring love. Nghch Bang: Chong bang laiTo resist and
Ngha Trung: abuse.
1) Ten cua mot v danh Tang Trung Hoa vao Nghch Du: Phep dan du i ngc lai t qua tr ve
thi nha ng (618-907)Name of a nhan, t ngon ve goc, th du nh bien co nguon la
Chinese famous monk who lived in the T'ang song to, song to co nguon la song nho, song nho co
Dynasty in China. nguon la suoi, van vanArgument by illustration
2) (781-872): Ten cua mot v Thien s Trung from effect to cause, e.g. the source of the ocean
Hoa vao thi nha ng (618-907)Name of is the river, of the river the streams, of the small
a Chinese Zen master who lived in the T'ang rivers the streams, etc.
Dynasty in China. Nghch Duyen: Contrary causeNguyen nhan
Ngha Tng (625-702): Ten cua mot v danh trai ngc. Bat thuan duyen, oi lai vi thuan
Tang Trieu Tien vao the ky th VIIName of a duyen; thien vi Phat qua la thuan duyen, ac la
Korean famous monk who lived in the seventh nghch duyen (thuan vi ng loi ao Phat la
century. thuan duyen, ngc vi ng loi ao Phat la
Ngha Tng: Ngha ly va tng trangMeaning nghch duyen)Resisting accessory cause, in
and form, truth and its aspect. contrast with the accordant cause (thuan duyen);
Ngha Uyen (?-728): Ten cua mot v danh Tang as goodness is the accordant cause so evil is the
Nhat Ban thuoc tong Phap Tng vao the ky th resisting cause of the Buddha way.
VIIIName of a Japanese famous monk of the Nghch c: Contrary to virtue.
Fa-Hsiang Sect in the eighth century. Nghch Hoa: Kha nang cua ch Phat va ch Bo
Ngha Ve: Thuat e cu an kien (tai mot ni Tat, giao hoa nhng ke theo ta giao hay nhng
ngap nc, an kien b nc cuon troi, co ngi ngi oi ch vi mnhThe ability of the
lay canh cay bac ngang qua cho chung bo len) Buddhas and bodhisattvas to convert the
The duty and mode of saving lives of ants. heterodox or opponents.
Ngha Vo Ngai: Hieu biet thong at va giang giai Nghch Khao: Testing conditions caused by
ngha ly ch phap mot cach troi chay khong tr adverse circumstancesTren ng tu tap, thnh
ngai, mot trong t vo ngai cua ch Bo Tat thoang hanh gia gap phai nghch khao lam tr ngai
Unobstructed knowledge of the meaning, or the nh thay ta ban ac. Co ngi b cha me, anh em
truth; complete knowledge, one of the four hay v chong con cai ngan tr hoac pha hoai
 2615

khong cho tu. Co v than mang co tat au yeu mai Nghch Ly: Opposed (contrary) to common
khong lanh. Co ke b oan gia luon theo uoi tm senseParadoxicalay la mot trong bon cach
cach mu hai. Co ngi b vu oan gia hoa, khien e dien ta Niet Ban. Phng thc nay thng c
cho ngoi tu chu tra khao hoac lu ay. Co v b s tm thay nhieu nhat trong Bat Nha Ba La Mat a
tranh ua ganh ghet, hoac beu reu nhieu tieng xau hay trong cac giao ien Trung Quan. Niet Ban tru
xa, lam cho kho an nhan. ieu sau nay lai thng trong canh gii vo s tru. Con ng duy nhat e
xay ra nhieu nht. Nhng canh ngo nh the eu do at en muc ch nay la chng nghiem rang theo
sc nghiep ma raOn the path of cultivation, ngha toi hau th khong co bat c muc ch nao e
sometimes practitioners encounter adverse at en. Niet Ban la thc tai ma thc tai lai la
circumstances, i.e., evil teachers and friends. khong tanhThis is one of the four ways to
Some are prevented from cultivating or frustrated describe Nirvana. This statement is mostly found
in their practice by parents, brothers and sisters, in Prajnaparamita or Madhyamika literature.
wives, husbands or children. Others suddenly Nirvana is abiding in a state of non-abiding. The
develop a chronic disease, from which they never only way of reaching the goal is to realize that in
completely recover. Still others are continually the ultimate sense there is no goal to be reached.
pursued by oponents and enemies looking for Nirvana is reality which is void (sunya)See Bon
ways to harm them. Others are slandered or meet Cach Dien Ta Niet Ban.
misfortunes which land them in prison, subject to Nghch Nh: To shock the ears.
torture, or they are sent into exile. Others, again, Nghch Quan: Inverse method in meditation
victims of jealous competition or calumny, lose all Lam ngc lai vi th t hay phng thc quan la
peace of mind. nghich quan (th du nh quan thap nh nhan duyen
This last occurrence is the most frequent. Such th khong nng theo th t vo minh, hanh, thc,
cases occur because of the power of evil karma. van van; ma lai i ngc t t, lao, benh, sanh,
Nghch Lo Gia Da a: Vama-lokayata (skt) hu, van van; hay la theo qua ma do nhan)The
Vama-lokayata (skt)Nghch Lo Gia Da a inverse method in meditation. The adversaties,
See Ta Thuan The Ngoai ao. resisting and opposing with, reverse or backward.
Nghch Luan: Contrary to moralityImmoral. Nghch Thuan: Con goi la Vi Thuan. Trai
Nghch Lu: Go against the currentTm ng ngc vi chan ly goi la nghch, thuan vi chan ly
giai thoat khoi nhng phien trc bang cach i la thuanThe adversaties, resisting and
ngc lai dong i hay chong lai thuan lu va tm complying, opposing and according with, reverse
giai thoat khoi canh i au kho. i ngc lai or direct, backward or forward.
dong sanh t luan hoi va nhap vao ao qua Niet Nghch Thuan Lc: Sc nghch thuan cua ch ai
Ban, giai oan Thanh Van hay th nhat cua A La Bo Tat, v ni tat ca phap tam cac ngai eu t
Han. Nghch lu chong lai thuan lu va tm giai taiThe power to oppose or conform, because
thoat khoi canh i au kho Resist the continual they are free in the midst of all thingsSee Mi
reincarnation means to resist it and seek a way of Lc Cua Ch ai Bo Tat.
escape by getting rid of lifes delusions or to resist Nghch Thuan The Ngoai ao: Vama-lokayata
it and seek a way of escape by getting rid of lifes (skt)Vama-lokayata (skt)Nghch Lo Gia Da
delusions. To go against the current (the stream of aSee Ta Thuan The Ngoai ao.
transmigration and enter the path of nirvana), the Nghch Toi: Vo gian toi hay nam toi ngu nghch
first stage of the arhat, that of a sravaka. The unpardonable sins or the five unpardonable
Nghch Lu Qua: i ngc lai dong sanh t luan sins (nam toi ngu nghch)See Ngu Nghch.
hoi va nhap vao ao qua Niet Ban, giai oan Nghch Tu: D TuNhng Phat s sau khi mot
Thanh Van hay th nhat cua A La HanTo go ngi a qua vangTo observe in contrary order;
against the current (the stream of transmigration to observe before death the Buddhist rites in
and enter the path of nirvana), the first stage of preparation for it.
the arhat, that of a sravaka. Nghch Y: Avirodha (skt)Against ones will.

Nghiem: Nghiem khac: StrictNghiem trong:
SevereGrave.
Nghiem Dng Tan Hng Ton Gia: Zen master
Yen-yang of Hsin-hsingSee Nghiem Dng Sn
Trieu Tan Hng Thien S.
Nghiem Dng Sn Trieu Tan Hng Thien S:
Zen master Yen-yang Shan-zhao of Hsin-hsing
See Tan Hng Sn Trieu Nghiem Dng Thien
S.
Nghiem Dng Vo Nhat Vat: Yang-yen Hsin-
Hsing's having nothingSee Vo Nhat Vat.
Nghiem au Hoat Thien S (828-887): Zen
Master Yan-Tou Quan-huoSee Nham au
Toan Khoat Thien S.
Nghiem o Bo Tat: The Bodhisattva of Majestic
Land.
Nghiem Ke ai Tng: Vajramalah (skt)Kim
Cang Th ThienName of a deity.
Nghiem Phap: Severe or strict laws.
Nghiem Phat ieu: Ten cua mot v danh Tang
Trung Hoa vao thi nha Han (206 B.C.-220
A.D.)Name of a Chinese famous monk who
lived in the Han Dynasty in China.
Nghiem S: Severe or strict master (teacher).
Nghiem Sc: Alamkaraka (skt)Trang nghiem
Gloriously adorned.
Nghiem Tnh: Trang nghiem thanh tnhGlorious
and pure, gloriously pure.
Nghiem Tnh Phat o: Purify a Buddha-land.
Nghiem Trang: SolemnSeriousSevere
Grave.
Nghiem Tr Kh Trng Vng: Solemn
Weapon Bearer, one of the ten kings of yakshas
See Da Xoa Vng.
Nghiem Vng: See Dieu Trang Nghiem Vng.
Nghiem:
1) Chng nghiem: ExperienceTryTest
ExamineTo verifyTo hold an inquest
To come trueTo verify.
2) Hieu nghiem: Efficient.
Nghiem Chu Van: Tham Bat VanTam Hanh
VanNgi hoc neu cau hoi e do xet mc o
tham sau cua phng tien cua gia sDisciples
raise questions to observe discretely to see how
deep and profound is the master's method.
Nghiem Sinh Nhan Trung: Xem xet coi mot
ngi sau khi chet se tai sanh vao canh gii nhan,
2616
Thien, hay a nguc, nga quy, suc sanhAn
inquiry into the mode of a persons death, to judge
whether he will be reborn as a man, deva, and so
on with the other possible destinies such as hells,
hungry ghosts, animals.
Nghiep: Karma (skt)Kamma (p)Nghiep la
mot trong cac giao ly can ban cua Phat giao. Moi
viec kho vui, ngot bui trong hien tai cua chung ta
eu do nghiep cua qua kh va hien tai chi phoi.
He nghiep lanh th c vui, nghiep ac th chu
kho. Vay nghiep la g? Nghiep theo ch Phan la
karma co ngha la hanh ong va phan ng, qua
trnh lien tuc cua nhan va qua. Luan ly hay hanh
ong tot xau (tuy nhien, t nghiep luon c
hieu theo ngha tat xau cua tam hay la ket qua cua
hanh ong sai lam trong qua kh) xay ra trong luc
song, gay nen nhng qua bao tng ng trong
tng lai. Cuoc song hien tai cua chung ta la ket
qua tao nen bi hanh ong va t tng cua chung
ta trong tien kiep. i song va hoan canh hien tai
cua chung ta la san pham cua y ngh va hanh ong
cua chung ta trong qua kh, va cung the cac hanh
vi cua chung ta i nay, se hnh thanh cach hien
hu cua chung ta trong tng lai. Nghiep co the
c gay tao bi than, khau, hay y; nghiep co the
thien, bat thien, hay trung tnh (khong thien khong
ac). Tat ca moi loai nghiep eu c chat cha
bi A Lai Da va Mat Na thc. Chung sanh a len
xuong t sanh trong vo lng kiep nen nghie p
cung vo bien vo lng. Du la loai nghiep g,
khong sm th muon, eu se co qua bao i theo.
Khong mot ai tren i nay co the tron chay c
qua bao. Sensei Pat Enkyo O'Hara viet trong
quyen Lang Thien: "Neu ban noi chuyen ve
nghiep trong pham vi Bat Thanh ao, nhom th
nhat la Chanh Ng, Chanh Nghiep va Chanh
Menh. Rat de e ngh ra nghiep la hanh ong
hoac nhng g xay ra. Nhng khi ban xet en
Chanh T Duy, nghiep tr nen rat tinh te v no la
noi tai: nghiep bat au vi d tng va a en
nghiep qua ngay trong tam chung ta. Neu ban noi
cai g o, ro rang la li noi cua ban tac ong en
nhng ngi chung quanh ban. Moi t tng ma
ban co se tac ong en ban, v the nghiep la noi
tai, nhng rot cuoc, nghiep se tac ong en nhng
ngi khac v a tac ong en ban. V vay, mot
Thien sinh phai ganh chu mot phan nghiep cua
Thay mnh, va cung co the noi nh the oi vi Bo
 2617

e at Ma hay ngay ca c Phat. Nghiep cua cac around you. Any thought that you have is going to
v ay la cai ma chung ta ang song. Trong trng affect you, so the karma is internal, but it will
hp cua Hitler cung vay. Nh vay nghiep la g? eventually affect others around you because it has
o khong phai la nhng g ban gi rieng trong affected you. Thus, a Zen student is living some of
cuoc song cua rieng ban. o la nhng g a xay ra her teacher's karma, and so too all the way back to
tren toan coi i nay. ieu nay co ngha la ban co Bodhidharma and the Buddha. Their karma is
the xem cuoc song rieng cua ban la toan bo coi what we're living out. But also Hitler's. So what's
i, va nh the, ban co the cam thay ban lien ket karma? It's not just what you hold in your personal
vi toan bo vu tru."Karma is one of the life. It's what has happened in the world. That
fundamental doctrines of Buddhism. Everything means that you can think of your personal life as
that we encounter in this life, good or bad, sweet the world, and you can begin to see that you are
or bitter, is a result of what we did in the past or interconnected with the universe."
from what we have done recently in this life. Nghiep Ac: Akusala-karma (skt)Evil karma
Good karma produces happiness; bad karma Negative karmaSee Ac Nghiep.
produces pain and suffering. So, what is karma? Nghiep Ach: Nhng tai ach i nay la hau qua
Karma is a Sanskrit word, literally means a deed cua nghiep gay tao trong i trc The
or an action and a reaction, the continuing process constraints of karma; i.e. restricted conditions now
of cause and effect. Moral or any good or bad as resulting from previous life.
action (however, the word karma is usually used Nghiep Anh: Nghiep nh bong theo sat hnh
in the sense of evil bent or mind resulting from Karma-shadow, karma dogging ones steps like a
past wrongful actions) taken while living which shadow.
causes corresponding future retribution, either Nghiep An: Karma-mudra (skt)Action seal.
good or evil transmigration (action and reaction, Nghiep Ba La Mat Bo Tat: Karma-paramita-
the continuing process of cause and effect)Our bodhisattva (skt)Yet Ma Ba La Mat Bo Tat
present life is formed and created through our Mot trong bon v n Bo Tat than can cua c Ty
actions and thoughts in our previous lives. Our Lo Gia Na trong Kim Cang Gii, eu do Ngai lu
present life and circumstances are the product of xuat, moi v la me cua mot trong bon v Phat trong
our past thoughts and actions, and in the same way t phngOne of the four female attendants on
our deeds in this life will fashion our future mode Vairocana in the Vajradhatu, evolved from him,
of existence. A karma can by created by body, each of them a mother of one of the four Buddhas
speech, or mind. There are good karma, evil of the four quartersSee T Ba La Mat Bo Tat.
karma, and indifferent karma. All kinds of karma Nghiep Bao: Karma-vipaka (skt)Karma-
are accumulated by the Alayavijnana and Manas. rewardRetribution of karma (good or evil)
Karma can be cultivated through religious practice Qua bao sng kho tng ng vi thien ac nghiep.
(good), and uncultivated. For sentient being has Tuy nhien, theo tong Hoa Nghiem, ch Bo Tat v
lived through innumerable reincarnations, each thng xot chung sanh ma hien ra than cam thu
has boundless karma. Whatever kind of karma is, hay nghiep bao than, giong nh than cua chung
a result would be followed accordingly, sooner or sanh e cu o hoKarma-reward; the retribution
later. No one can escape the result of his own of karma (good or evil). However, according to
karma. Sensei Pat Enkyo O'Hara wrote in Village the Hua-Yen sect, the body of karmaic retribution,
Zen: "If you talk about karma in terms of the especially that assumed by a bodhisattva to accord
Eightfold Path, the first grouping is Right Speech, with the conditions of those he seeks to save.
Action, Livelihood: It's very clear to think of Nghiep Bao Nhat Xien e: Loai ngi cc ac,
karma as action, as what happens. But when you oan tuyet thien can v nghiep tien kiep, nen
consider Right Thought, karma is very subtle khong bao gi thanh PhatThe utterly depraved,
because it's internal: Karma starts with the thought abandoned, and Blasphemers of Buddha-truth
pattern and has an effect right inside your mind. If owing to the previous karma.
you say something, it clearly affects the people
 2618

Nghiep Bao Phat: Sambhogakaya (skt)Phat vi c hoi cho ngi ay tao thien nghiep trc phut
tng hao trang nghiem than. o la than Phat co lam chung. Khi khong co trong nghiep, va nghiep
vo bien tng hao trang nghiem, la cong c bao can t c thanh lap, th nghiep can t se gi vai
ap van hanh nghiep nhanThe Buddha of tro chnh trong viec tai sanh. ieu nay khong co
rewards of action, endowed with an idealized ngha la ngi ay se tron thoat c nhng nghiep
body with all Buddha marks and meritsSee thien ac a tao ra trong i. Khi gap ieu kien th
Tng Hao Trang Nghiem Than. nhng nghiep thien ac se tro qua tng xng
Nghiep Bao Than: Theo tong Hoa Nghiem, ch According to the Abhidharma, death-proximate
Bo Tat v thng xot chung sanh ma hien ra than karma is an action, or a potent karma remembered
cam thu hay nghiep bao than, giong nh than cua or done shortly before death (dying moment), that
chung sanh e cu o hoAccording to the Hua- is, immediately prior to the last javana process. If
Yen sect, the body of karmaic retribution, a person of bad character remembers a good deed
especially that assumed by a Bodhisattva to he has done, or performs a good deed just before
accord with the conditions of those he seeks to dying, he may receive a fortunate rebirth; and
save. conversely, if a good person dwells on an evil
Nghiep Bat Thien: Unwholesome kammaSee deed done earlier, or performs an evil deed just
Bat Thien Nghiep. before dying, he may undergo an unhappy rebirth.
Nghiep Bnh: Benh nghiep hay benh gay ra do For this reason, or its significant in determining
nghiep cua nhieu i trc Illness as the result the future birth, in Buddhist countries it is
of previous karma. customary to remind a dying person of his good
Nghiep Bo: Karmic account bookBo so ghi deeds or to urge him to arouse good thoughts
nghiep cua chung sanh c gi bi nhng v Cai during the last moment of his life. When there is
Quan Nhan Qua hay Minh Quan trong a no weighty karma, and a potent death-proximate
ngucThe record or account book, believed to be karma is performed, this karma will generally
kept by the rulers of Cause and Effect or the takes on the role of generating rebirth. This does
rulers of Hades who record the deeds of all not mean that a person will espcape the fruits of
sentient beings. the other good and bad deeds he has committed
Nghiep Cam: S cam ng hay anh hng cua during the course of life. When they meet with
nghiep (tuy thuoc vao nghiep nhan thien hay ac conditions, these karmas too will produce their
ma cam tho lac hay kho)The influence of due results.
karma; caused by karma. Nghiep Cau: S ue nhiem cua nghiepKarma
Nghiep Cam Duyen Khi: See Duyen Khi. defilement.
Nghiep Canh: Kammabhava (p). Nghiep Chu: Kriya-tantra (skt)"Kriya-tantra" la
1) Karma-mirror: Nghiep knh. t Bac Phan co ngha la nghiep chu. ay la mot
2) Karmically accumulative existence. trong ba bo van kinh ve chu theo Phat giao Mat
Nghiep Can T: Asanna (p)Death-proximate tong Tay Tang. Nghiep chu c dung e day cac
karmaTheo A Ty at Ma Luan (Vi Dieu Phap), hanh gia thien nhng ngi can co nhieu nhng
can t nghiep la ieu g ma ta lam hay ngh en sinh hoat ben ngoai. Tu tap theo mat chu Kriya
lien trc luc lam chung. Neu mot ngi xau ma Tantra thng nhan manh en thanh tnh va nhng
nh lai hoac c lam mot viec thien trc luc sinh hoat nghi thc va le bai ben ngoai, hn la
lam chung, co the nh o ma ngi ay c tai thien quan noi tam"Kriya-tantra" is a Sanskrit
sanh vao canh gii tot (may man) hn; ngc lai, term for action tantra. This is one of the four
neu mot ngi tot ma trc khi lam chung lai nh divisions of tantra texts, according to Tibetan
en mot hanh ong bat thien cua mnh, ngi ay Tantric Buddhism. Action tantras are said to have
co the tai sanh vao mot trang thai bat hanh. Chnh been taught for meditators who require external
v ly do quyet nh tai sanh o ma cac x Phat activities. The practices of this type of tantra
Giao co phong tuc nhac nh ngi sap chet nhng usually emphasize purification and external ritual
hanh ong lanh ngi ay a lam trong i, va tao activities of worship, rather than internal yogas.
 2619

Nghiep Chu: Property owner. dharmas: truth, virtue, action, sameness,

Nghiep Chung: Cong NghiepShared karma. difference, and harmony.
Nghiep Chung: Karmabija (skt)Karma-vasana Nghiep D: Kamaksaya (skt)Kammakkhya
(skt)Nghiep sanh ra qua kho lac trong luan hoi (p)Tan NghiepExhaustion of the Kammic
sanh t, giong nh hat giong the gianKarma- energyNang lng nghiep gay nen s sanh cua
seed which springs up in happy or in suffering ngi chet a kiet. ieu nay giong nh en tat v
rebirth. dau trong en a canDeath can be due to the
Nghiep Chung T: Karma-bija (skt)Karma- exhaustion of the Kammic energy that caused the
vasana (skt)Activity-seedKarma seedHat birth of the deceased. This is likened to the
giong cua nghiepChung t gay ra bi nghiep tao consumption of the oil in the lamp.
tac thien ac ni tam s roi huan tap ni thc th Nghiep Duyen: Kammapaccayo (p)Karma-
tamKarma seed, the sixth (mind consciousness) causeKamma conditionNhan duyen em lai
acting with the eighth (Alaya consciousness). hau qua t ni nghiep. Cac hanh ong thien ac a
Nghiep Chng: Karmavarana (skt)Karmic lam xong eu tr thanh nghiep nhan dan en luan
hindrancesKarmic defilementHindering the hoi (thien nghiep la nhan cua lac qua, ac nghiep la
attainment of successHindrance of karma nhan cua kho qua)Karma-cause, karma
Hindrance of past karma Hindrances to spiritual circumstance, condition resulting from karma. The
progress brought about by evil karmaKarmic deed as cause; the cause of good or bad karma
obstructionsThe obstacles of karmaNhng leads to the next form of existence.
chng ngai va ngan tr do ac nghiep gay ra lam Nghiep D: Mot trong tam d, chung sanh tu hanh
ngan can bo e (ac nghiep ngan can chanh ao). (hang nh tha) sau khi a la khoi sinh t hay hu
Theo Duy Thc Hoc, ngoai nhng tr ngai cua lau nghiep, van con lai vo lau nghiep co the lam
ngoai duyen, con co ba nguyen nhan phat sanh bien dch sinh t ben ngoai ba coiA remnant of
chng nghiep cho ngi tu. Nghiep chng la tr karma after the six paths of existence, one of the
ngai nghiem trong nhat trong ba chng cho bat c three after death remaindersSee Tam D.
ngi tu Phat naoThe screen or hindrance of Nghiep ao: Kamma-patha (p)Kamma-magga
past karma which hinders the attainment of bodhi (skt)Karma-marga (skt)Con ng ma hanh
(hindrance to the attainment of Bodhi, which rises ong c thc hien qua than, khau va y; co the
from the past karma). According to The Mind- thien hay bat thien. Mot trong tam ao ma tat ca
Only School, apart from the obstacles caused by chung sanh phai dam len, viec xay ra du thien hay
external factors, there are three other causes of du ac eu dan chung sanh i trong ba neo sau
karmic obstructions. The obstacles of karma is the ngCourse of action performed through body,
most serious obstacles in the three types of speech or mind which can be wholesome or
obstacles for any Buddhist cultivatorsSee Tam unwholesome. The way of karma; the path of
Chng Ngai. works, action or doing, either good or bad,
Nghiep Chng Tr: Dau hieu oan tr nghiep productive of karma, one of the three paths all
chng bang li kiem tr tueA symbol have to tread onSee Tam ao.
indicating the cutting away of all karmaic Nghiep ao Than: V Than quan sat nhng
hindrances by the sword of wisdom. nghiep gay tao cua chung sanhThe gods who
Nghiep Co Y: Karma-vipaka (skt)Nghiep gay watch over mens deeds.
tao bi s co y, oi lai vi nghiep vo tnh Nghiep ien: Khu ruong nghiep, hay cuoc song
Intentional karma, in contrast with unintentional ma trong o nhng chung t c gieo tao cho
karma (karma-phala). nhng kiep lai sanhThe field of karma; the life
Nghiep Cu Ngha: Karma-padartha (skt)ong in which the seeds of future harvests are sown.
tac cua thc the hay nghiep va nhng nguyen ly Nghiep Hai: Ac nghiep th nhieu vo so nh ai
thanh hnh va hoai diet cua ch phap: that, c, dng sau rongThe vast, deep ocean of evil
nghiep, ong, d, hoa hpKarma and the six karma.
principles of formation and destruction of all

Nghiep Hanh: Nhng hanh ong anh hng en
s tai sanh trong tng laiDeeds, actions; karma
deeds, moral action which influences future
rebirth.
Nghiep Va Hanh Gia: Karmas
practitionersSee Hanh Gia Va Nghiep.
Nghiep He: He phc hay s troi buoc cua
nghiepKarma-bonds; karma-fetters
Nghiep He Kho Tng: Trang thai kho gay nen
bi s troi buoc cua nghiep (b buoc vao nghiep
thien ac ma cam kho qua sanh t)The suffering
state of karma bondage (the suffering resulting
from being tied to deeds and their karma
consequences).
Nghiep Hoa: Karma-nirmana (skt)Karma
transformation.
Nghiep Hoa: La d cua ac nghiep hay la cua
a ngucThe fires of evil karma; the fire of the
hells.
Nghiep Hoac: Nghiep gay ra bi long nghi
hoacThe karma caused by doubt.
Nghiep Hu: Kammabhava (p)Reality of
karmaKarma-process becomingChnh tien
trnh nghiep la hu, th goi la nghiep hu. Nghiep
can c hieu la hu v no em lai hu hay s tai upon the cessation of that consciousness, but
sanh. Trc het, nghiep hu noi van tat la hanh va
cac phap tham duc, van van, tng ng vi hanh
cung c 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 hu. Nghiep 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 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 ta m au tien 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
2620
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 taiThe karma-process itself is
and 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 becoming.
Karmic 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,
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 continue.
Nghiep Ket: 1) S ket troi cua nghiep: The bond
of karma; 2) Nghiep va s ket troi cua duc vong:
Karma and the bond (of the passion); 3) S troi
buoc cua ac nghiep: Karma bound, bound by one's
own evil karma.
Nghiep Kho: Tho qua kho do tac ac nghiep (tao
tac ac nghiep, nng vao ac nghiep ma ac qua
kho)Karmaic suffering.
Nghiep Kim Cang: Karmavajra (skt)Diamond-
karmaMot trong ba hnh thc cua Bat Khong
PhatKarmavajra, one of the three forms of
 2621

AmoghasiddhiSee Bat Khong Thanh Tu Nh experiences and deeds since the birth of mankind,
Lai. and since even before that time. Even things that
Nghiep Knh: Tam gng nghiep, coi u minh the human race experienced hundreds of
dung e soi thien ac nghiep cua chung sanh thousands of years ago remain in the depth of our
Karma-mirror, that kept in Hades reveals all minds, as do the much stronger influences of the
karma. deeds and mental attitudes of our ancestors. The
Nghiep Lanh: Kusala-kamma (p)Kusala-karma karma of previous existence that Buddhism
(skt)See Thien Nghiep. teaches is still more profound, as it includes the
Nghiep Luan: Banh xe nghiep co luan chuyen karma that our own life has produced through the
chung sanh luan hoi trong sau neoThe wheel of repetition of birth and death from the infinite past
karma which turns men into the six paths of to the present. The power of karma is the strength
transmigration. of karma which produces good or evil fruit.
Nghiep Luat: Kamma-niyama (p)nh luat ve Karmic power is the strength of karma. It is
nghiepKarmic orderLaw of karma. similar to a debt collector. There are many
Nghiep Lc: Karmic energyKarmic force different strong and weak debt collectors. When
Karmic powerNghiep lc la sc manh cua we die, our consciousness will be taken by the
nghiep tao ra qua lac kho (sc manh cua thien strongest and greatest debt collector.
nghiep sinh ra lac qua, sc manh cua ac nghiep Nghiep Lc ao Lc: Karmic energy and
gay ra kho qua). Nghiep lc v nh ngi chu n. Dharma forceKarmic force (karmic power) and
Co nhieu th chu n manh yeu khac nhau loi keo, Spiritual powerDu nghiep a c nh ngha
nen khi lam chung th than thc cua chung ta b mot cach n gian la cac hanh vi, thc ra, nghiep
chu n nao manh nht loi keo trc tien. Du ch tat ca s tch tu nhng kinh nghiem va hanh vi
nghiep a c nh ngha mot cach n gian la cua chung ta t luc khi sanh cua loai ngi va ca
cac hanh vi, thc ra, nghiep ch tat ca s tch tu trc luc ay na. Nghiep cua i trc ma Phat
nhng kinh nghiem va hanh vi cua chung ta t luc giao day con sau xa hn na, v no gom ca nghiep
khi sanh cua loai ngi va ca trc luc ay na. cua i song cua chnh chung ta a tao nen qua s
ay c goi la nghiep cua i trc hay tuc tai dien sanh va t t qua kh vo nh cho en
nghiep. S hoat ong cua nghiep nay goi la hien tai. Trong khi ao lc la nang lc en t s
nghiep lc hay nang lc cua nghiep. Nang lc giac ngo. Trong Thien, chang co tieu chuan nao
nay co the c giai thch ung an nh hieu c e o lng Nghiep Lc va ao Lc. iem chnh
s van hanh cua cai tam tiem thc. Ngay ca nhng yeu la xet xem mnh co y thc c tam the cua
ieu ma loai ngi a kinh nghiem hang tram mnh trong tat ca moi hanh ong vao moi luc. Phai
ngan nam trc ay van lu lai trong be sau cua biet rang ca Nghiep Lc lan ao Lc eu la h
tam chung ta, cung nh nhng anh hng manh vong. Neu co ngi xa Nghiep Lc ma chap trc
hn nhieu cua nhng hanh vi va thai o tam thc ao Lc, theo Thien s Tong Cao ai Hue, ngi
cua to tien chung ta lu lai. Nghiep cua i trc ay khong hieu g ve Phat giao ca. Neu co bac
ma Phat giao day con sau xa hn na, v no gom trng phu mn ao Lc lam kh trng e tr
ca nghiep cua i song cua chnh chung ta a tao Nghiep Lc, Nghiep Lc tr roi, mi thay rang
nen qua s tai dien sanh va t t qua kh vo nh ao Lc cung la h vong luon. Bang C S noi:
cho en hien taiThe power of karma is the "Pham phu y ch hep hoi, suy ngh h vong, hay
strength of karma which produces good or evil noi co kho co de... Co biet au ch v cai tam chap
fruit. Karmic power is the strength of karma. It is kho chap de, roi vong sinh ra gi, bo, nu gi
similar to a debt collector. There are many chung ta lan troi trong luan hoi sanh t. Neu
different strong and weak debt collectors. When khong nho het cac can benh nay, at chang co luc
we die, our consciousness will be taken by the nao ra khoi bien sanh t c."Though karma
strongest and greatest debt collector. Though was simply defined as deeds, in reality karma
karma was simply defined as deeds, in reality implies the accumulation of all our experiences
karma implies the accumulation of all our and deeds since the birth of mankind, and since
 2622

even before that time. The karma of previous will do in this life through his body, speech and
existence that Buddhism teaches is still more mind. The Buddha always emphasizes on an
profound, as it includes the karma that our own individuals new karma. His teaching is centered
life has produced through the repetition of birth on seeing the truth of dependent origination of the
and death from the infinite past to the present. five aggregates and detaching from them for true
While the spiritual power is the power which happiness. According to Buddhism, karma is
comes from enlightenment or the right doctrine. In volitional action. Volitional action is activities
Zen, there is no definite standard by which one aggregates. The operation of activities of
can measure the forces of Dharma and of Karma. aggregate is that of the five aggregates. So karma
The critical point is to see whether one can be is actually the operation of those aggregates. The
aware of one's mind-essence in all activities at all Buddhist way of releasing the bondage of karma
times. Here one must know that both the force of means releasing the bondage of the five
Karma and the force of Dharma are illusory. If a aggregates. The cultivation of aggregates includes
man insists on riding himself of Karma and taking controlling a persons habits of things as having a
Dharma, according to Zen Master Tsung Kao Ta permanent self from which desire for things arise,
Hui, this man does not understand Buddhism. If he and developing his regard to things as non-self
can really destroy Karma, he will find that the from which desireless thought arises.
Dharma is also unreal. P'ang-Yun said, "Ordinary Nghiep Nao: S phien nao gay ra bi nghiep:
people are small in courage and narrow in Karmaic distressNghiep va s phien nao (cai
perspective; they always infer that this practice is nay la nhan cua cai kia, cai kia la qua cua cai
easy, and that that one is difficult. They do not nay): Karma and distress (one is the cause of
know that the discriminating mind which deems another, and vice versa).
things to be easy or difficult, is itself the very Nghiep Nang Tro Qua Tc Th: Anantarya-
mind that drags us down into Samsara. If this mind karma (skt)Heavy karma with immediate
is not uprooted, no liberation is possible." effectTrong Nghiep Tc Th QuaNghiep
Nghiep Lc Khong Kieng Ne Mot Ai, Du Tai nang cho qua lien.
Tr Hay an on: The power of karma respect Nghiep Nang Tu Vung: Heavy karma,
nobody, the talented or the dull. perfunctory practice.
Nghiep Lc Tr: Support by the power acts. Nghiep Ngan Tr: Upapilaka (p)Obstructive
Nghiep Ma: Karma-maras (skt)See Ma Nghiep. karmaTheo A Ty at Ma Luan (Vi Dieu Phap),
Nghiep Mi: New karmaNghiep mi la nhng nghiep ngan tr khong co qua thien ac cua chnh
g ma con ngi a, ang va se lam trong i song no, nhng co the ngan can hay lam cham tre s tro
hang ngay qua than, khau va y. c Phat luon qua cua cac nghiep khac. Cho du nghiep tai tao co
nhan manh ve nghiep mi cua mot ca nhan. Giao cng thnh vao luc thanh lap, ma b nghiep ngan
ly cua Ngai at trong tam viec thay ro chan ly tr trc tiep oi lai, se lam cho nghiep tai tao tr
Duyen Khi cua ngu uan va khong dnh mac vao nen vo hieu qua. Ty nh mot nghiep tai tao thie n
ngu uan nay e at c hanh phuc that s. Theo co khuynh hng a chung sanh tai sanh vao coi
Phat giao, nghiep la hanh ong co y. Hanh ong cao hn, co the b nghiep ngan tr a vao tai
co y la hanh uan. S van hanh cua hanh uan la s sanh ni coi thap hnAccording to the
van hanh cua ngu uan. Nh vay, s van hanh cua Abhidharma, an obstructive karma is a karma
nghiep la s van hanh cua ngu uan. Con ng which cannot produce its own result (wholesome
giai thoat s troi buoc cua nghiep theo ao Pha t la or unwholesome), but nevertheless obstructs,
giai thoat khoi s troi buoc cua ngu uan. S tu tap frustrates, or delays some other karma from
ngu uan bao gom viec che ng thoi quen cua con producing results, countering its efficacy or
ngi ve s suy t ve mot cai nga thng hang t shortening the duration of its pleasant or painful
o duc vong day len, va phat trien cai nhn ve s results. Even though a productive karma may be
vo nga cua van hu t o vo duc khi sanhThe strong at a time it is accumulated, an obstructive
new karma is what a man has done, is doing and karma directly opposed to it may conteract it so
 2623

that it becomes impaired when producing its Nghiep Qua Bat Kha T Ngh: Nghiep qua bao
results. For example a wholesome karma tending bat kha t nghKarmic consequence is
to produce rebirth in a superior plane of existence inconceivable.
may be impeded by an obstructive karma so that it Nghiep Qua Vo Gian: Thu qua vo gianTao
generates rebirth in a lower plane. nghiep va thu qua la mot si day xch khong gian
Nghiep Ngha: Y ngha ve nghiepMeaning of oanKarma and its efects are an endless chain
karma. with no escapeSee Ngu Vo Gian.
Nghiep Nhan: Karma-hetu (skt)Cac hanh ong Nghiep va So Phan: Karma and fateSee So
thien ac a lam xong eu tr thanh nghiep nhan Phan Va Nghiep.
dan en luan hoi (thien nghiep la nhan cua lac Nghiep Tai Sanh: Janaka (p)Karma that
qua, ac nghiep la nhan cua kho qua)Karma- conditions the future birthRegenerative
causeThe deed as cause; the cause of good or karmaSee Nghiep Tai Tao.
bad karma leads to the next form of existence. Nghiep Tai Tao: Janaka (p)Janaka-karma
Nghiep Nhiem: Defilements by evil actsKarmic (skt)Productive KarmaSee Tai Tao Nghiep.
defilementKarma infection. Nghiep Tac: Nghiep co kha nang lam hai chung
Nghiep Pham: The constraints of karma. sanh nh mot ten cp nen goi la nghiep tac
Nghiep Phan Biet: Kammavibhanga (p) Robber-karma; evil karma harms as does a robber.
Exposition of kamma. Nghiep Tan: Kamaksaya (skt)Kammakkhya
Nghiep Phong: Karma-vayu (skt)Karma wind. (p)Exhaustion of the Kammic energySee
1) Gio manh cam thu do ac nghiep: The fierce Nghiep D.
wind of evil karma. Nghiep Tap: Dau vet cua nghiepActivity-
2) Gio thoi t a nguc trong thi mat kiep impression.
(nhng ke di a nguc tuy theo toi nang Nghiep Thanh: Upadesana (skt)Muc ch cach.
nhe ma phai chong nhieu hay t vi cn gio Nghiep Thanh Tu Luan: Karma-siddhi-
manh nay): The wind from the hells, at the prakarana (skt)ai Tha Thanh Nghiep Luan
end of the age. Mahayana Treatise on Formation of karmaBo
3) Nghiep giong nh cn gio thoi, a chung Luan c Ngai The Than soan ve nhng hanh vi
sanh nhng cho tai sanh thien ac. Gio thien cua nhan loaiMahayana Treatise on
thoi vao cho chung sanh tot nen c sung Establishment of karma. The sastra was composed
sng, gio ac thoi vao cho chung sanh xau by Vasubandhu on human beings deeds.
nen chu kho s: Karma as wind blowing a Nghiep Thang: Si day troi buoc cua nghiep hay
person into good or evil rebirth. nghiep nh si day troi buocKarma cords; the
Nghiep Phc: Phien trc hay s troi buoc cua bonds of karma.
nghiepKarma-bonds; the binding power of Nghiep Than: Body of karmaKarma of the
karma. body.
Nghiep Qua Kh: Past karmaNghiep qua kh Nghiep The: See Nghiep Tnh.
tch tu qua hien taiPast karma is the cause for Nghiep Thien: Nghiep Thien hay luat t nhien
some results (effects) reaped in the present life. khong the tranh khoi cua nhan quaThe karma
Nghiep Qua: Karma-phala (skt)Fruit of the of heaven, i.e., the natural inevitable law of cause
karmaNghiep qua la hau qua tat nhien cua hanh and effect.
ong theo luat nhan qua cua nha Phat. Hau qua Nghiep Tho: Ket qua cua nghiep i trc, nh
cua nghiep tai sanh tuy thuoc vao nghiep gay tao cuoc song dai ngan hien tai c quyet nh bi
cua nhng i trcThe natural reward or nghiep i trcThat which is received as the
retribution for a deed, brought about by the law of result of former karmaic conduct, i.e. long or short
karma mentioned by the Buddha. The fruit of life determined by previous karma.
karma, conditions of rebirth depending on Nghiep Thong: Gotsu (jap)Bao ThongSc
previous karmaic conduct. than thong cua nghiep bao, mot trong ngu thong.
 2624

Co c nghiep thong la nh cong c tu hanh Nghiep Tnh: Nghiep the hay t the cua nghiep
trong nhieu i trc (ch Thien Long Ho Phap, The nature of karma, its essential being.
ch Bo Tat, ch Thien eu da vao tuc nghiep tu Nghiep Tran: S ue nhiem cua ac nghiep
hanh cua nhng i trc ma co c sc than Karma-dirt, the defilement or remains of evil
thong)Supernatural powers that have been karma.
acquired as karma by demons, spirits, nagas, etc. Nghiep Tr: Nghiep ho tr (hu ch)Supportive
Supernatural powers obtained from former karma, karma.
one of the five supernatural powers. Nghiep Tr Duyen: Upatthambaka (p)
Nghiep Thuan Thuc: Karma ripensSee Nghiep Supportive karmaTheo A Ty at Ma Luan (Vi
Tro. Dieu Phap), nghiep tr duyen khong at c c
Nghiep Thc: Karma-vijnana (skt)Karma- hoi sanh qua cua chnh no (ngha la no khong co
majati-laksana (skt)Goshiki (jap)Nng vao tanh cach thien hay bat thien), nhng no en gan
goc re vo minh bat au ong len t ban tam ma va nang nghiep tai tao va cac nghiep khac
khi ra me lam thanh ra tac ong hay thanh bang cach lam cho nhng nghiep nay co the tao
nghiep. Theo Khi Tn Luan, nghiep thc la cai nen nhng qua sung sng hay kho au. Khi
thc can ban lu chuyen trong cac loai hu tnh, la nghiep thien c tr duyen co the lam cho mot
y niem da vao can ban vo minh khien chan tam chung sanh c sanh vao coi ngi, gop phan
nhat nh bat au chuyen ong hay vo minh lc lam cho i song keo dai hn, bao am sc khoe
lam cho tam bat giac chuyen ong, la ket qua cu tot va giau co, va cung cap ay u nhng th can
the hien tai cua nhng hanh ong trong qua kh thiet cho cuoc song Khi nghiep bat thien c tr
Initial functioning of mind under the influence of duyen, co the lam cho mot chung sanh sanh vao
the original unenlightenment or state of ignorance. coi thu, gay ra benh nang, va lam cho thuoc khong
According to The Awakening of Faith, karmic con kha nang hu hieu khi tr benh do o ma benh
consciousness; activity-consciousness in the sense b keo daiAccording to the Abhidharma,
that through the agency of ignorance an supportive karma does not gain an opportunity to
enlightened mind begins to be disturbed; produce its own result (it is to say it does have the
consciousness as the result of past behavior, that is wholesome or unwholesome nature), but which,
concrete consciousness in the present. when some other karma or productive karma is
Nghiep Thc: Nghiep la loai dinh dng can ban exercising a productive function, supports it either
cua s hien hu cua chung sanhKarma as by enabling it to produce its pleasant or painful
nutritive basis for succeeding existence. results over an extended time without obstruction
Nghiep Thng: Acinna (p)Habitual karma or by reinforcing the continum of aggregates
See Thng Nghiep. produced by another karma. When through the
Nghiep Tch Tu: Katatta (p)Reserve karma productive function of wholesome karma, it may
See Tch Tu Nghiep. cause one to be reborn as a human being,
Nghiep Tien Kiep: Pubbakamma (p) contribute to the extension of ones life span,
Purvakarma (skt)Karma of the previous life ensure that one is healthy and wealthy, and well
See Tien Kiep Nghiep. provide with the necessities of life. When an
Nghiep Tieu Diet: Upaghataka (p)Destructive unwholesome karma has exercised its productive
karmaTheo A Ty at Ma Luan (Vi Dieu Phap), function, it may cause one to be reborn as an
nghiep tieu diet la th nghiep, thien hay ac, co animal, cause a painful disease, and prevent
kha nang triet tieu nghiep tai tao, khong cho no medicines from working effectively, thereby
tro quaAccording to the Abhidharma, a prolonging the disease.
destructive karma is a wholesome or Nghiep Tro: Karma ripensNghiep thuan thuc
unwholesome karma which supplants other Du thien hay bat thien, nghiep khong bao gi bien
weaker karma, prevents it from rippening, and mat cho en khi qua cua no tro, goi la tro nghiep.
produces instead its own result. 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 lanhWholesome or unwholesome karma
never disappears until its result ripens. However,
declaration or confession of non-virtuous actions
can dispel the potential power of future negative
karma. According to the Buddhist theory, karma,
wholesome or unwholesome, never disappears
until its result ripens; however, the purification of
accumulated negative karma is possible by
declaring, confessing and stopping committing of
non-virtuous actions.
Nghiep Tro Qua Khong Cham Tre: Anantarya-
karma (skt)Nghiep Nang Tro Qua Tc Th
Heavy karma with immediate effectImmediate
retribution karmaTrong Nghiep Tc Th Qua
Nghiep nang cho qua lien.
Nghiep Tu: S tch cha nghiepAccumulation
of karma.
Nghiep T Tai: Karmavasita (skt)Control of
actionChu s hanh tac cua nghiep theo trng
hp oi hoi. Vi nghiep t tai, ch Bo Tat co kha (son of a concubine); 4) Qua bao: Retribution.
nang tuy thi tho baoSubmitting himself to the
working of karma as the case requires. With the
ability to control of action, Bodhisattvas are able
to experience consequences at any time.
Nghiep Tng: Karmic actionCharacteristics of
karmaMark of karmaTanh chat cua nghiep,
mot trong tam tng vi te trong Khi Tn Luan,
da vao vo minh can ban ma chan tam bat au
hoat ongAction, 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
unenlightenmentSee Tam Tng Vi Te.
Nghiep Ty Lng: Inference from actionTy
Lng NghiepT nghiep tac ma suy ly nghiep
tac.
Nghiep Uan: Kamma-kkhandha (p)Karma-
skandha (skt)Karmical group.
Nghiep Vong: Li nghiep lam chung sanh vng
mac trong kho au cua luan hoi sanh t The net
of karma which entangles beings in the sufferings
of rebirth.
Nghiep Vo Han nh: Aparapariyavedaniya
2625
(p)Indefinitely effective karmaSee Vo Han
nh Nghiep.
Nghiep Vo Hieu Lc: Ahosi (p)Upanidaka-
kamma (p)Counteractive kammaDefunct
karmaSee Vo Hieu Lc Nghiep.
Nghiep Vo Tnh: Karma phala (skt)
Unitentional karmaSee Nghiep Co Y.
Nghiep X: Kammatthana (p)Karmasthana
(skt)Ni nhap nh lam cho tam dng lai, nh
coi Tnh oA place for working, of business, or
a condition in which the mind is maintained in
meditation, by influence, the Pure Land.
Nghiep Xng: Cai can e can nghiep nang nhe
cua Minh Quan ni a ngucThe scales of
karma, in which good and evil are weighed by the
rules of causes and effects or the rulers of Hades.
Nghiet Thoc: Dung mieng can au mui ten do oi
phng ban ra, y noi trong nha thien c phong hoi
ap phai mau leTo bite a shooting arrow with
the mouth. In Zen, the term indicates a
requirement of a quick manner in responding to
answers in any practitioner.
Nghiet: 1) Ac nghiet: Cruel, wicked, 2) Choi non:
A shrub, a tree-stump; 3) Con v le: An illicit son
Nghiet a C Tra: Gandhakuti (skt)Hng 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 quaA temple for offering
incense in the Jetavana monastery and elsewhere.
Nghiet La Ha: Grha or Graha (skt)Nghiet Ly
HaYet La Ha ThanTen cua mot loai quy
chuyen i bat ngiName of a demon, the
seizer.
Nghiet Lat Ba: Garbha (skt)Thai Tang (ben
trong thai)The womb, interior part.
Nghiet Ly Ha: Grha (skt)See Nghiet La Ha.
Nghiet Toi: See Toi Nghiet.
Nghieu Trieu: Yao DynastyMot trieu ai Trung
Hoa t nam 2333 en 2355 trc tay lchA
Chinese dynasty from 2333 to 2355 B.C.E.
Nghinh Tiep: Nhng ngi tin va hanh tr theo
Phat, khi lam chung se c ch Phat va ch Bo
Tat t coi Cc lac en nghinh on ve Tnh o
The coming of Buddhas to meet the dying
believer and bid welcome to the Pure Land.
Ngo: 1) Vao gia tra: At noon time; 2) The
seventh Earths stem (xem Mi Hai Con Giap).

Ngo Cung: Cung ngoThe noon offering of
incense.
Ngoa: To talk nonsense.
Ngoa Ngon: False stories.
Ngoa Truyen: Handed down falsely from the
past.
Ngoa: 1) Mieng Ngoi: Tile; 2) o S: Pottery.
Ngoa Bat: Bnh bat bang o sAn earthernware
begging bowl.
Ngoa Kh Kim Kh: Earthern vessel-Golden
vessel.
1) Ngoa Kh: Mot cai bnh bang sanh, am ch
Phng Phap Thanh VanAn Earthern
Vessel, implies the Sravaka Method.
2) Kim Kh: Mot cai bnh bang kim kh, am ch
Phng Phap Bo TatA golden vessel,
implies the Bodhisattva-Method.
Ngoa Nh ac Tu Mat ac (1897-?):
Waldschmidt, ErnstTen cua mot v hoc gia Phat
giao ngi c vao the ky th XX. T nam 1936,
ong lam giang s trng ai hoc Ba Linh. Trong
thi gian nay ong nghien cu ve Phat giao tai An
o, va ve sau nay ong a xuat ban bo kinh goc Ngoa Oai Nghi: Oai nghi namRespect-inspiring
cua ai Bat Niet BanName of a German
famous Buddhist scholar in the twentieth century.
From 1936, he taught at Berlin University; during
that time, he studied history of Buddhism in India.
Later he published the original text of the Maha
Parinirvana Sutra (Great Nirvana or Paradise
Sutra).
Ngoa S: c Phat trong mot tien kiep la mot
ngi th o gomThe Buddha in a previous
incarnation as a potter.
Ngoa: Sayana (skt)Nam: Lying downNgu:
Sleeping.
Ngoa Bnh: To fall illTo confine to bed by
sicknessForced to stay in bed due to illness.
Ngoa Cu: Sayana-sana (skt)Vat dung e nam
nh ging, chieu, o ngu A couch, bed, mat,
bedding, sleeping garments.
Ngoa Luan Thien S: Theo Kinh Phap Bao an,
chng bay, co mot v Tang oc bai ke cua Thien Ba Hy Van day: "Ngi ta van luon noi rang
S Ngoa Luan rang:
Ngoa Luan co tai nang,
Hay oan tram t tng,
oi canh tam chang khi,
Bo e ngay ngay ln.
To nghe qua lien noi: Bai ke nay cha ro
2626
c tam a, neu y ay ma tu, ay la the m troi
buoc, nhn o To lien oc mot bai ke:
Hue Nang khong co tai,
Chang oan tram t tng,
oi canh tam thng khi,
Bo e lam g ln.
According to the Flatform Sutra, Chapter
Seven, one Bhikshu was reciting Zen Master
Wo-Luns verse:
"Wo-Lun has the talent
To stop the hundred thoughts:
Facing situations his mind wont move;
Bodhi grows day by day."
When the Master heard it he said, This verse
shows no understanding of the mind-
ground,and to cultivate according to it will
increase ones bondage. Then he spoke this
verse:
"Hui-Neng has no talent
To stop the hundred thoughts.
Facing situations his mind often moves;
How can Bodhi grow?"
of Lying down.
Ngoa Phap: T the ngu cua ch Tang NiThe
sleeping manner of monks and nuns.
Ngoa Phat: Phat nam (t the luc Ngai nhap Niet
Ban)The Sleeping Buddha (the posture when he
entered Nirvana).
Ngoa Phat T: Chua Phat Nam (t the luc Ngai
nhap Niet Ban)A shrine of the Sleeping
Buddha, i.e. of the dying Buddha.
Ngoa Tng: See Ngoa Phat.
Ngoai Bien: Peripheral.
Ngoai Canh: Bahirabhava (p)Environment
External realmExternal thingsExternal
worldNgoai vatThe external objects of the six
sensesSix gunasSix dustsThe six sense
objectsSau canh tran ben ngoai hay sau tran
sanh ra bi sau can va sau oi tng cua can la
sac, thinh, hng, v, xuc va phap. Thien s Hoang
ngoai canh la tr lc cho tam thc va hien tng
ngan tr nguyen ly. V vay, ho co gang tron chay
ngoai canh e tm s bnh an cho tam, va gat bo
cac hien tng e bao ve nguyen ly. Ho khong
biet rang chnh tam thc ngan tr hien tng. Do
o neu ban gi tam thc trong khong, ngoai canh
 2627

cung ng nhien trong khong, va neu ban gi cho tenets.

nguyen ly c an nhien, hien tng cung an Ngoai Chung: Ngoai TucChung tai gia e phan
nhien. ng s dung tam thc theo cach lon biet vi chung xuat gia hay noi chung Tang Ni
ngc."Six objects (inherent qualities produced The laity, in contrast with the inner company or
by the objects and organs of sense, i.e. sight or the monks and nuns.
visible objects, sounds, smell, taste, touch, and Ngoai Cong: Outer exercise.
idea, thought, or mental objects). Zen Master Ngoai Cng Trung Can: Ben ngoai th d ma
Huang-Po taught: "People always say that the ben trong th thieu, y noi pho trng be ngoai cho
outside states obstruct the mind and phenomenon s tu hanhOutwardly flourishing, inwardly dried
obstructs the principle. So they always wish to up, i.e., an outward show of cultivation.
escape from the outside state to make their minds Ngoai Dam Duc: See Ngoai Tham Duc.
peaceful and to renounce phenomenon to protect Ngoai Dien: AppearanceExternalOutward
the principle. They do not know that the mind show.
obstructs phenomenon. Therefore, if you cause the Ngoai Dung: Rupalakshana (skt)External
mind to be empty, the outside states will be manifestationSee Sac Tng.
naturally empty, and you cause the principle to be Ngoai Dung: External manifestation (function or
calm, so phenomenon naturally will be calm. Do use).
not use the mind in an upside-down way." Ngoai Duyen: External conditionsieu Kien
Ngoai Canh Hay Noi Tam?: External world or Ben NgoaiNgoai duyen la hien trang nam thc
Inner mind?Charlotte Joko Beck viet trong duyen vao ngoai canh. ieu kien hay hoan canh
quyen 'Thien Trong i Song Hang Ngay': "Co ben ngoai khien cho ngi ta lam viec ac. Tat ca
gang t bo tnh ch ky va long ham muon e tu nhng tr ngai va bat toan khong do nhng ieu
than cung giong nh co gang thao bo nhng bc kien ben ngoai, ma la do tam tao. Neu chung ta
tranh xau x t bc tng trong phong cua ban va khong co s tnh lang noi tam, khong co th g ben
treo len nhng bc khac ep e hn. Nhng neu ngoai co the mang lai hanh phuc cho chung ta
can phong ay la mot cai xa lim trong tu, ban a The condition in which the five internal senses
thay oi c phan trang tr va quang canh co ve attach to the five external objects. External
kha hn, nhng s t do van cha co c ay; conditions or circumstances which stir or tempt
ban cung van la tu nhan trong cung gian phong ay. one to do evil. Problems and dissatisfaction do not
Thay oi ngoai canh hay thay oi nhng bc tranh develop because of external conditions, but from
tren tng t tham, san, si e bien chung thanh ly our own mind. If we dont have internal peace,
tng co le cai thien c phan trang tr nhng nothing from outside can bring us happiness.
van khong mang lai t do cho noi tam cua chung Ngoai Duyen T: Chet theo tnh trang hay duyen
ta."Charlotte Joko Beck wrote in Everyday Zen: ben ngoaiDeath from external conditions
"To move from being selfish and greedy to trying (violent death or death caused by external
not to be that way is like taking down all the drab causes).
and ugly pictures in your room and putting up Ngoai ao: Mutegpa (skt)Heretical sectCh
pretty pictures. But if that room is a prison cell, cac ao khong phai la Phat giaoExternalists
you've changed the decorations and they look a HeresyHereticsNon-BuddhistNon-Buddhist
little better; but still the freedom you want isn't doctrinesOutsidersOutside doctrines
there; you're still imprisoned in the same room. Outside one's religion.
Changing the external worls or changing the Ngoai ao ai Hu Kinh: Gedo-Dai-U-Kyo
pictures on the wall from greed, anger, and (jap)Thuat ng co the ch ten cua mot bo kinh
ignorance into ideals, that we should not be ngoai ao hay ch la ten chung cho cac bo kinh
greedy, angry, or ignorant, improves the ngoai aoThe term may refer to the name of a
decoration, perhaps, but leaves us without non-Buddhist scripture, or just a general term.
freedom of our inner mind."
Ngoai ao Hanh: Phep tu hanh cua ngoai ao
Ngoai Chap: Non-Buddhist or heretical rules or (khong theo ao Phat)Heterodox practice.
 2628

Ngoai ao Hao Ma Tien Anh: Even the fine Nirvana is pure; however, heretics believe that
horse who runs at the shadow of the whipSee everything is impure. Fourth, heretics believe that
Ngoai ao Van Phat. Nirvana is not a real Buddha-nature. Nirvana is a
Ngoai ao Kien: Ngoai KienHeretical views. real Buddha-nature; however, heretics believe
Ngoai ao Luc S: Satsastara (skt)See Luc S that there is no such Buddha-nature. Fifth,
Ngoai ao. heretics denial of material existence, one of the
Ngoai ao Luc S Ca Vng: Name of the king ten kinds of heretics, who denied material
who, thirteen years after the destruction of the existence, and consequently sought self-control, or
jetavana vihara, which had been rebuilt five nirvana. Sixth, heretic sect that holds things
centuries after the nirvana, again restored it. happen spontaneously, one of the ten heretic sects
Ngoai ao Ma: Ma ngoai aoExternalist which denies Buddhist cause and effect and
demons (evils). holding that things happen spontaneously.
Ngoai ao Nga Hay Bong Roi: Even the fine Seventh, heretical followers of Mahayana.
horse who runs at the shadow of the whipSee Heretical followers of Mahayana, who hold a
Ngoai ao Van Phat. false doctrine of the Void, teaching it as total non-
Ngoai ao Thien: Gedo-zen (jap)Non-Buddhist existence, or nihilism.
ZenZen without Buddhist teachingsOutsider Ngoai ao T Chap: Bon th cau chap cua ngoai
ZenSee Thien Ngoai ao. aoThe four erroneous tenets of the outsiders
Ngoai ao Tn: Various kinds of Heretics See T Chap (A).
beliefCo nhieu niem tin khac cua ngoai ao: Ngoai ao Van Phat: The Buddha Responds to
Th nhat la Ngoai ao Vo thng. Niet ban la an Outsider (even the fine horse who runs at the
thng hang vnh cu; tuy nhien ta ao lai cho shadow of the whip), example 32 of the Wu-Men-
rang ngay ca Niet ban cung vo thng. Th nh la Kuanc Phat tra li mot ngi ngoai ao, th
Ngoai ao Vo lac. Niet ban la ni cua an lac; tuy du th 32 cua Vo Mon Quan. Mot ke ngoai ao
nhien ta ao lai cho rang moi ni ke ca Niet ban bach Phat: "Khong hoi le hu ngon, khong hoi le
eu kho ch khong vui. Th ba la Ngoai ao Vo vo ngon." Phat ch ngoi tnh toa. Ke ngoai ao tan
tnh. Niet ban la thanh tnh; tuy nhien, ta ao cho than: "c The Ton ai t ai bi, ven lp may m
rang ngay ca Niet ban cung bat tnh. Th t la khien toi vao c." Noi xong ke ngoai ao le bai
Ngoai ao Vo nga. Niet ban la chan Phat tanh; roi i. Ngai A Nan ben bach Phat: "Ke ngoai ao
tuy nhien ta ao cho rang lam g co cai Phat tanh. chng c ieu g ma tan than roi i nh vay?"
Th nam la Sac Khong Ngoai ao. Ngoai ao Phat da: "Nh nga hay tren i, nhn bong roi
phu nhan sac hu, tm cau s t kiem soat va cho ma chay." Theo Vo Mon Hue Khai trong Vo Mon
rang ay la niet ban (dung sac pha hu duc, dung Quan, A Nan la e t cua Phat ma kien giai khong
khong pha sac hu). Th sau la T Nhien Ngoai bang ke ngoai ao. Th hoi ke ngoai ao cung e
ao. Ngoai ao khc t ly nhan qua cua nha t cua Phat khac nhau bao nhieu? Theo Vo Mon
Phat va cho rang van phap xay ra mot cach t Hue Khai trong Vo Mon Quan, A Nan la e t cua
nhien. Th bay la Phng Quang ao Nhan. Phat ma kien giai khong bang ke ngoai ao. Th
Ngoai ao phu vao ai Tha chap vao ly khong hoi ke ngoai ao cung e t cua Phat khac nhau
kienThere are a lot of different kinds of bao nhieu? ay cung la th du th 65 cua Bch
Heretics belief: First, heretics believe that Nham Luc. Theo Vien Ngo trong Bch Nham Luc,
Nirvana is impermanence. Nirvana is permanent viec nay neu tren ngon cu th tam tha mi hai
and eternal; however, heretics believe that phan giao ha khong co ngon cu. Hoac noi khong
everything including nirvana as impermanent. noi la phai. Vay To s t Tay sang lam g? T
Second, heretics believe that Nirvana is not a trc en ay kha nhieu cong an, cu canh lam
place of bliss. Nirvana is a permanent place of sao thay c cho ri? Mot cong an nay co nhieu
bliss; however, heretics believe that everywhere ngi hieu khac nhau. Co ngi noi lam thinh, co
including nirvana as no pleasure, but suffering. ngi noi ngoi yen, co ngi noi lang le chang
Third, heretics believe that Nirvana is not pure. oi. Tc ci khong dnh dang g ca, biet bao mo

tm en c? Viec nay han chang tren ngon cu,
cung chang la ngon cu, neu va co ngh ngi, lien
cach xa ngan dam muon dam. Xem ngoai ao kia,
sau khi tnh ngo mi biet, cung chang ay, cung
chang kia, cung chang phai, cung chang
chang phai. Hay noi la cai g? Hoa Thng Thien
Y Hoai tung: "Duy Ma chang nn chang lam thinh,
ngoi yen thng lng thanh loi lam, trong giap
suy mao yen sang lanh, ngoai ao thien ma eu
bo tay." Hoa Thng Thng Bach Trng en
tham van Phap Nhan, Phap Nhan day khan cau
nay. Mot hom Phap Nhan hoi: "Ong khan nhn
duyen g?" Hoa Thng Thng tha: "Ngoai ao
hoi Phat." Phap Nhan bao: "Th c xem?" Hoa
Thng Thng toan m mieng, Phap Nhan bao:
"Dng! Dng! Ong toan nham cho im lang hoi ?"
Hoa Thng Thng ngay cau noi nay bong nhien
ai ngo. Sau S day chung: "Bach Trng co ba
quyet, uong tra tran trong kiet, ngh ngi cung t
duy, biet anh van cha triet." Chn iem Hung
Thuy Nham niem: "Luc hp cu hu, xanh vang
o trang moi moi xen lan, ngoai ao hieu kinh,
luan T Phe a, t noi ta la ngi nhat thiet tr."
Ni ni tm ngi ngh luan, y at cau hoi cot ngoi
oan au li c Thch Ca. The Ton chang ton
may t kh lc, y lien tnh lay, tan than rang: "The
Ton ai t ai bi vet may mu cho con, khien con
c vao." Hay noi the nao la cho ai t ai bi? answering. But fortunately none of this has
The Ton mot mat thong tam the, ngoai ao hai
trong thau ngu thien. Chn Nh Qui Sn niem:
"Ngoai ao om ap ngoc qu, The Ton chnh v e
cao, sum la hien hien van tng ro rang, cu canh
ngoai ao ngo cai g? Nh uoi cho don meo vao
tng, tot cung at khong co loi thoat, no phai xoay
au lai lien c linh ong." Neu so tnh phai
quay mot luc buong het, tnh sach kien tr, t
nhien triet e phan minh. Ngoai ao i roi, A Nan
hoi Phat: "Ngoai ao chng cai g ma noi c
cho vao?" The Ton bao: "Nh nga hay the,
thay bong roi lien i." Sau nay cac ni noi: "Lai b
gio ua am ieu khac." Lai noi: "au rong uoi
ran." Cho nao la bong roi cua The Ton? Cho nao
la thay bong roi? Tuyet au noi: "Ta chanh chang
phan loi do bong roi." Chn Nh noi: "A Nan lai
ong chuong vang, bon chung ong nghe. Tuy
nhien nh the, rat giong hai con rong gianh hat
chau, them ln uy phong cua ngi tr."An
outsider asked the World-Honored One, "I do not
2629
ask for the spoken; I do not ask for the unspoken."
The World-Honored One just sat still. The
outsider praised him, saying, "The World-Honored
One with his great compassion and mercy has
opened the clouds of my delusion and enabled me
to enter the Way." He then made bows and took
his leave. Ananda asked, "What did that outsider
realize to make him praise you?" The World-
Honored One said, "He is like the fine horse who
runs even at the shadow of the whip." According
to Wu Men Hui-Kai in the Wu-Men-Kuan,
Ananda is the Buddha's disciple, but his
realization is less than the outsider's. Now tell me,
how do they differ, the disciple and the outsider?
This is also the 65th example of the Pi-Yen-Lu.
According to Yuan-Wu in the Pi-Yen-Lu, if this
matter were in words and phrases, do not the
twelve parts of the Teachings of the Three
Vehicles contain words and phrases? Some say it
is right just not to speak. Then what would have
been the use of the Patriarch's coming from the
West? As for so many public cases which have
come down from ancient times, after all how will
you see what they are getting at? This one public
case is understood verbally by quite a few people.
Some call it remaining silent, some call it
remaining seated, and some call it silently not
anything to do with it; how could you ever manage
to find it by groping around? This matter really
isn't in words and phrases, yet it is not apart from
words and phrases. If you have the slightest bit of
hesitation, then you are a thousand miles, ten
thousand miles away. See how after that outsider
had intuitively awakened, only then did he realize
that it is neither here nor there, neither in
affirmation nor in negation. But tel me, what is
this? Master I Huai of T'ien I made a verse which
said, "Vimalakirti was not silent, did not remain
that way; sitting on his seat engaged in
deliberation, he made an error. Though the sharp
sword is in its scabbard, its chill light is cold;
outsiders and celestial demons all fold their hands
helplessly." When Master Tao Ch'ang of Pai
Chang was studying with Fa Yen, Fa Yen had him
contemplate this story. Fa Yen one day asked him,
"What incident are you contemplating?" Tao
Ch'ang said, "The outsider questioning the
 2630
Buddha." Fa Yen said, "Stop! Stop! You're about
to go to his silence to understand, aren't you?" At
these words Ch'ang was suddenly greatly
enlightened. Later, in teaching his community, he
said, "On Pai Chang there are three secrets; 'drink
tea,' 'take care,' and 'rest', If you still try to think
any more about them, I know you are still not
through." "Breast-beater Chen" of Ts'ui Yen cited
this case and said, "In the six directions and nine
states, blue, yellow, red, and white each
intermingle." The outsider knew the four Vedas
and told himself he was omniscient; everywhere
he was, he drew people into discussions. He posed
a question, hoping to cut off old Shakya Buddha's
tongue. The World Honored One did not expend
any energy, yet the outsider was immediately
awakened. He sighed in admiration and said, "The
World Honored One's great kindness and great
compassion have opened up the clouds of my
confusion and allowed me to gain entry." But tell
me, where are the World Honored One's great
kindness and great compassion? The World
Honored One's single eye sees through past,
present, and future; the outsider's twin pupils
penetrate the Indian continent. Chen Ju of Kuei
Shan brought this up and said, "The heretic had
the most precious jewel hidden within; the World
Honored One kindly lifted it on high for him.
Forests of patterns are clearly revealed, myriad
forms are evident." But after all, what did the
outsider realize? It was like chasing a dog towards
a fence: when he gets as far as is possible, when
there is no way to get by, he must turn around and
come back; then he will be leaping lively. If you
cast away judgement and comparison and
affirmation and negation all at once, your
emotions ended and your views gone, it will
naturally become thoroughly obvious. After the
outsider had left, Ananda asked the Buddha,
"What did the outsider realize, that he said he had
gained entry?" The Buddha said, "Like a good
horse, he goes as soon as he sees the shadow of
the whip." Since then, everywhere it has been said
that at this point even he was blown by the wind
into a different tune. It has also been said that he
had a dragon's head but a snake's tail. Where is
the shadow of the World Honored One's whip?
Where is the seeing of the shadow of the whip?
Hsueh Tou said, "False and true are not separate,
the fault comes from the shadow of the whip."
Chen Ju said, "Ananda's golden bell is rung twice,
and everyone hears it together. Even though this is
so, it is very much like two dragons fighting for a
jewel. It matured the majestic dragon of that other
wise one."
Ngoai ien (Ngoai Giao): External doctrine
Giao ien the gianKinh ien va sach v cua the
gian va ngoai aoNon-Buddhist doctrines
Non-Buddhist scripturesOrdinary scriptures.
Ngoai Giao: Non-Buddhist cultsNon-Buddhist
religions, in contrast with BuddhismT khong
phai Phat giao e ch nhng trng phai ngoai
ao. T khong phai Phat giao, cung dung e
ch nhng triet gia ngoai ao khong thuoc Phat
giao. T khong phai Phat giao thng c thay
dung ket hp vi Thanh Van va Duyen Giac, la
nhng v khong biet en ly tng Bo Tat. Giao
thuyet cua ho ch at ra nhng con ng nham
hng en trang thai cao hn trong vong luan hoi
sanh t ma t co chu ch vt thoat khoi b me
sanh t nayThe term non-Buddhist refers to
non-Buddhist schools. Non-Buddhist also refers
to externalist philosophers, or philosophers who do
not belong to Buddhism. Non-Buddhist is
generally found in combination in hearer
(Sravakas) and solitary Buddhas
(Pratyekabuddhas), to all of whom the ideals of
Bodhisattvahood are not known. Their theories set
forth paths leading to high status within the cyclic
existence, and seldom purport to advance the
ways of crossing over the river of the cyclic
existence.
Ngoai Gii:
1) Than the: The realm of the body (five
elements) or the realm of externals, as
contrast with that of the mind (Noi gii).
2) Nam gii can ban cua Phat giao: The Five
Basic Precepts of Buddhism (no killing, no
stealing, no lying, no sexual misconduct, no
use of drugs or alcohol).
3) Vung phu can: Environment.
4) Ngoai canh gii la canh khong phai do noi
tam hien ra, ma t ben ngoai enExternal
realms are realms which are not created by
the mind, but come from the outside.
Ngoai Hai: Bien bao quanh t chauThe sea that
 2631

surrounds the four world-continents. such as preparing meals or cleaning up, so that on
Ngoai Hang Chanh Nhan: Mui-no-shinnin retreat can cultivate peacefully without
(jap)Thuat ng Thien "Ngoai hang chanh nhan" distraction. Such persons are called Retreat
hay la "Con ngi chan chanh khong nam trong assistant.
hang" bat nguon t ai thien s Lam Te Ngha Ngoai Khao: External Testing Conditionsay
Huyen. No ch cho mot ngi a ai giac sau, la nhng chng canh ben ngoai lam duyen kho
hoac dung e ch ban tnh that von co moi khan thoi oa cho hanh gia nh nong lanh, on ao
ngiThe term "genuine person without rank" is nao nhiet, hay cho ni d ban, ue tap, hoac cho
a Zen expression that originated with the great qua ret lanh, hay nhieu trung kien muoi mong, van
Chinese Zen master Lin-chi I-hsuan. It refers to a van. Gap canh nay cung nen uyen chuyen, ng
person who has realized profound enlightenment, chap theo hnh thc, ch cau c an tam. Chang
or indicates the true nature, or Buddha-nature that han nh canh qua nong bc, chang ngai g mac
is immanent in every person. ao trang mong le Phat, roi ra ngoai cho mat ma tr
Ngoai Hnh: Exteriority. niem, en khi xong lai tr vao ban Phat phat
Ngoai Hnh Tu: Outer practices of the bodyTu nguyen hoi hng. Hoac gap cho nhieu muoi, co
theo hnh thc ben ngoai cua thanTheo Kinh T the ngoi trong man tha ma niem Phat. Nh
Thap Nh Chng, Chng 40, c Phat day: Sa mien bac Trung Hoa v thi tiet qua lanh, cac s
Mon hanh ao, ng nh con trau keo vat va; than khi len chanh ien tung kinh, cung phai mang giay
tuy co tu tap ma tam khong tu tap. Neu tam that s v va oi mu can than. Co hang Phat t v nha
tu tap th khong can hnh thc ben ngoai cua ngheo, lam lung vat va, i sm ve khuya, hoac n
than.According to the Sutra In Forty-Two nan thieu hut, rach ri oi lanh, v yeu con au,
Sections, Chapter 40, the Buddha said: A khong co cho th cung trang nghiem. Trong nhng
Sramana who practices the Way should not be like hoan canh nay s tu tap that ra rat kho, phai co
an ox turning a millstone because an ox is like one them s nhan nai co gang, mi co the thanh cong
who practices the way with his body but his mind c. Hoac co ngi v nhieu chng nghiep, luc
is not on the Way. If the mind is concentrated on khong tu th thoi, khi sap vao ban Phat lai nhc
the Way, one does not need the outer practices of au chong mat va sanh u chng benh, hay co
the body. khach vieng tham va nhieu viec bat thng xay
Ngoai Hoc: Hoc nhng giao thuyet khong phai en. Gap nhng canh nh the, phai co gang va
cua ao PhatStudy of outside, or non-Buddhist kheo uyen chuyen tm phng tu hanh. S co gang
doctrines. uyen chuyen tuy trng hp sai biet ma ng dung
Ngoai Ho: Outer protectorsNhng ngi yem ch khong the noi het ra c. Nen nh gap hoan
tr va giup nhng th can thiet cho than va tam canh bat ac d, phai chu trong phan tam, ng
tu tr. Nhng che ch ben ngoai nh quan ao va cau ne phan tng, mi co the dung thong c.
thc pham cho Tang Ni, oi lai vi Noi Ho hay Coi Ta Ba ac trc van nhieu kho luy, neu khong
gii phap do Phat che nh nham giup cho than co sc co gang kham nhan, th s tu hanh kho
khau y tranh ieu sai traiThe outer or mong thanh tuExternal testing conditions or
supporters, those who supply that is needed for obstacles which create difficult conditions for
ones body and mind. External protection or aid, practitioners such as heat, cool, noise, dirt,
such as food, clothing for monks and nuns, pollution, freezing weather, or an outbreak of
contrasted with the internal aid of the Buddhas mosquitoes and other insects, etc (these are
teaching. external obstacles creating difficult conditions
Ngoai Ho Thien Tri Thc: Caretaking Spiritual which can make the practitioner retrogress). When
Advisoray la mot hay nhieu v ung ho ben faced with these conditions, the cultivator should
ngoai, lo viec cm nc, quet don, cho hanh gia be flexible and not become attached to forms and
c yen vui tu tap. Thong thng, v nay thng appearances. He should just seek tranquility and
c goi la ngi ho thatThis refers to one or peace of mind. For instance, in sweltering heat, he
several persons assisting with outside daily chores should not mind donning a light robe to bow to the
 2632

Buddhas, and then retiring to a shady spot canh ben ngoai nh tai hoa, chien tranh, van
outdoors to recite the Buddhas name. At the end vanSufferings from outside circumstances such
of the session, he can return to the altar to make as calamities, wars, etc.
his vows and transfer the merit. If the practitioner Ngoai Khong: Bahirdha-sunyata (skt)Gaiku
happens to be living in a mosquito-infested area, (jap)Emptiness of the outer thingsExternal
he can sit inside a net while reciting the Buddhas spaceKhong cua cac phap ngoai taiNgoai
name. As in northern China where the weather la cac oi tng cua sau thc, cai Khong cua
can be freezing, monks and nuns must dress chung co ngha la khong co nhng ban tru hay ban
carefully in socks, shoes and hats when going to the cua cai nga chu te nam sau. Cung nh khong
the Buddha hall to recite sutras. As another co T Nga (atman) ni hau trng cua cac hien
example, some destitude laymen, living from hand tng tam ly; cung vay, khong co T Nga
to mouth, going to work early and coming home (ataman) ni hau trng cua ngoai gii. Thuat ng
late, pursued by creditors, tattered, hungry and o goi la Phap Vo Nga. Phat giao Nguyen Thuy
cold, with sickly wives and malnourished children, day cho chung ta thuyet Vo Nga (Anatman),
can hardly afford a decent place to practice. In nhng ngi ta noi chnh cac nha ai Tha mi
such situations, cultivation is truly difficult. In luon luon ap dung thuyet o cho cac oi tng
order to succeed, the practitioner should redouble ngoai giiThe outer things are objects of the
his efforts and have more patience and endurance. six consciousnesses, and their emptiness means
Other people, with heavy karmic obstructions, do that there are no self-governing substances behind
not experience outward occurences as long as them. As there is no Atman at the back of the
they do not cultivate, but as soon as they are ready psychological phenomena, so there is no Atman at
to bow before the altar, they develop headaches, the back of the external world. This is technically
grow dizzy, and are afflicted with all kinds of known as the egolessness of things. Primitive
ailments. Or else, they may receive sudden Buddhism taught the theory Anatman in us, but it
visitors or encounter unusual events. Faced with was by the Mahayanists, it is said, that the theory
these occurences, the practitioner should redouble was applied to external objects alsoSee Hai
his efforts and find ways to cultivate flexibly. Mi Lam Cach Giai Thch Ve Tanh Khong.
These ways depend on circumstances; they cannot Ngoai Kien: See Ngoai ao Kien.
all be described. One point, however, should Ngoai Ma: External disturbancesDisturbances
always be kept in mind: when faced with difficult coming from outsideOutside disturbances.
circumstances, pay attention to the mind, and do Ngoai Nga: BahiratmanExternal EgoAn
not cling to appearances and forms. The evil, external soul, or personal or divine rulerA
turbid Saha World has always been full of Creator or ruler of the world, such as Siva.
suffering and tears. Without perseverance and Ngoai Nghi: See Ngoai Tng.
forbearance, it is very difficult to succeed in Ngoai Ngoai ao: Ngoai ao ngoai Phat phap
cultivationSee Luc Chung Khao. Outside outsiders, those of other cults.
Ngoai Khao-Noi Khao: External and internal Ngoai Pham: External ordinary believersCh
testing conditions. nghe va tin tng giao phapOrdinary belivers
Ngoai Khat: V Tang khat s tm cau t kiem bang who pursue the stage of ten faiths.
nhng phng thc ben ngoai nh an chay, oi lai Ngoai Phap: External doctrines.
vi Noi Khat la v Tang khat s tm cau t kiem Ngoai Phan: External Aspect.
bang nhng phng thc t trong noi tam The Ngoai Quang: External lightAnh sang t ben
Mendicant monk who seeks self-control by ngoai nh anh sang mat tri, mat trang, cac v sao,
external means, such as abstinence from food va en, van vanLight from the sun, moon, stars,
(strict diet), as contrasted with the mendicant lamps, etc.
monk who seeks self-control by internal means or Ngoai Quat: Outside the cave sectSee Quat
spiritual methods. Noi.
Ngoai Kho: External sufferingsKho t hoan Ngoai Tai: The external (wealth or poverty).

Ngoai Tan Loan: External distraction.
Ngoai Tam Tng: Theo duyen ma hien ra cac
oi canhThe mind in its outer manifestations.
Ngoai Tham Duc: Y ngh ham muon tnh duc vi
ngi khac, khong phai la v hay chong cua
mnhSexual thoughts towards others than ones
own wife, or husband.
Ngoai Tnh: S thanh khiet ben ngoaiExternal
purity.
Ngoai Tran: Sau canh tran ben ngoaiSix
external base-spheresExternal objects of the six
senses.
Ngoai Trien: Outer tangleNhng trien phc
en t ben ngoai.
Ngoai Truyen: Outside the sectNot undergoing
normal instructionOutside the schoolSpecial
transmission outside the teachingsSee Giao
Ngoai Biet Truyen.
Ngoai Tu: Tu tap bang cach ch trau chuoc hnh
tng ben ngoai. Phat giao nhan manh en noi
tam ben trong hn la hnh tng ben ngoai
External practice or polishing only appearances.
The emphasis in Buddhism is on internal practice
rather than on external practice.
Ngoai Tuc: Chung tai gia e phan biet vi chung
xuat gia hay noi chung Tang NiThe laity, in
contrast with the monks or inner company (noi
chung).
Ngoai T: External sonsWho have not yet
believed in BuddhismNgi cha tin vao ao
Phat.
Ngoai Tng:
1) Dau hieu hay tng hay tng trang cua s
vat: Distinctive mark or sign.
2) ac tnh ben ngoai: External characteristics.
3) Bieu tng: Symbol.
4) Hnh tng hay hanh vi ben ngoaiExternal
appearance or conductExternal marks.
5) Theo Kinh Phap Cu, cau 262, c Phat day:
Nhng ngi h nguy, tat o va xan tham,
tuy co bien tai lu loat, tng mao oan trang
cung chang phai la ngi lng thien.
According to the Dharmapada Sutra, verse
262, the Buddha taught: A man who is
jealous, selfish, and deceitful does not
become good-natured by mere eloquence, nor
by handsome appearance.
Ngoai Tng Bat Tnh: The impurity of the outer
2633
marksChn lo ben ngoai cua c the eu bat tnh
(nh ghen mat va ct rai tai)Nine apertures
of our outer bodies are always impure (i.e., eyes
have eye mucus, ears have ear wax, etc).
Ngoai Tng: Nhng y niem ben ngoaiExternal
conceptions.
Ngoai Vat: Bahyubhava (skt)Vat ngoai than
External thingsExternal worldOutside
objectsPhenomenal worldCanh gii tng
Ngoai vat hay canh vat ben ngoai hay the gii ben
ngoai. Con goi la Hien Tng hay Hien Thc, mot
trong tam te e cap trong ai Tha Khi Tn
Luan, ngha la the gii hien tng ben ngoai
The object perceived, or empirical world,
associated with function. The external, or
phenomenal world, the third aspect referred to in
the Awakening of Faith.
Ngoai Vien Phng Noi: Ngoai tron trong vuong,
y noi be ngoai coi xue xoa de chu nhng ben
trong th kho chu. Phat t thuan thanh khong bao
gi co thai o nayOutwardly round but inwardly
square. Sincere or devout Buddhists shouldnt be
that way.
Ngoai Vo Vi: oi vi ngoai canh chang ong tam
hay giac quan chang b khuay ong (mat chang
thay sac, tai chang nghe thanh, mui chang ngi
hng, li chang nem v, than chang tiep xuc cac
th mn mang, y chang vong niem)Unmoved by
externals, none of the senses stirred.
Ngoai Xa: Cho (bo th) nhng th ngoai than nh
tien bac, vat lieu, thc pham, van van Giving
external things, i.e., money, materials, foods, etc.
Ngoai Y: Uttarasanga (skt)Y ngoai bao gom y
thng, y trung, va y nhap chungOuter robes
include the upper robe, middle robe, seven-strip
robe, and robe for going among the Sangha.
Ngoan Khong: Cai Khong sai lam ma nhng ke
cuong thien thng hay chap vaoFalse
emptiness, improper and crooked understanding of
emptiness which Mad Zen practitioners always
attach toSee Bac Tng.
Ngoan Khong Ngoai ao: Cai Khong sai lam
ma nhng ke cuong thien thng hay chap vao.
Thien s Huyen Sa noi: "Co ke ngng tam, thau
cac niem, nhiep tat ca cac s ve khong. Nham mat
che con ngi. Va co niem mong khi, lap tc
pha tr. Du la t tng vi te nhat khi day cung
lap tc e nen. Kien giai nh the tc la ri vao
 2634

ngoan khong ngoa ao. Ay la ke hon cha tan ma phuc en cho tat ca moi ngiUncut gems form
a la chet roi. Ke ay man mac m mt, vo giac vo nothing useful, i.e., a practitioner without
tri, giong nh bt tai ma an cap chuong, ch t la practicing can never attain an enlightenment.
doi mnh ma thoi!"False emptiness, improper According to Zen Master in Thousand Peaks,
and crooked understanding of emptiness which originally this metal was ugly rocks. Then the
Mad Zen practitioners always attach to. Zen rocks were heated for a long time over a very hot
master Hsuan Sha said: "Some people begin to fire, until finally they became liquid. Now this
collect their thoughts, suppress their minds, and liquid will be poured into a mold and will take the
merge all things into Emptiness. They close their shape of a big, beautiful bell, and when it cools
eyelids and hide their eyeballs. As soon as someone will strike the bell, and the beautiful
distracting thoughts arise, they push them away. sound will fill the whole universe. We are all like
Even when the subtlest thought rises, they rocks. And when we practice hard we heat up our
immediately suppress it. This kind of practice and hearts making a big, hot flame, which melts our
understanding constitutes the very trap of the condition, situation and opinion until we become
dead-void heretics. Such practitioners are living like molten metal, ready to assume the shape of a
dead men. They become callous impassive, great Bodhisattva who, when struck with the cry
senseless, and torpid. They resemble stupid for help, makes a big, deep sound which resonates
thieves who try to steal a bell by stuffing their and fills the whole universe, and makes
ears!" everybody happy.
Ngoan Thach iem au: Kinh Niet Ban mot khi Ngoc Bch: Emerald.
c thuyet giang th ngay ca a cung phai gat Ngoc Da: Yu-HuaTen cua mot thieu n ma c
au (theo Lien Xa Cao Hien Truyen, th ngai Truc Phat a nhan o noi Ngoc Hoa N KinhName
ao Sinh vao nui Ho Khau xep a lam hoc tro cho of the woman to whom the sutra Yu-Hua is
ngai giang kinh Niet Ban, cac hon a eu cam addressed.
ong gat au. Ngay nay muon dien at y a cam Ngoc Da N Kinh: Yu-Hua SutraSee Ngoc Da.
hoa c ngi ta mot cach sau sac th goi la Ngoc Hao: Chum long trang (bach mao) gia hai
Ngoan Thach iem au)Moved by the reciting chan may cua Phat ni Ngai phong quang i khap
of the Mahaparinirvana Sutra, even the stupid cac coiThe urna or white curl between the
stones nodded their heads. Buddhas eyebrows, from which he sent forth his
Ngoc Bat Trac Bat Thanh Kh: Ngoc ma khong ray of light illuminating all worlds.
mai dua, khong nung nau, th khong thanh o quy, Ngoc Hoa: Yu-Hua PalaceSee Ngoc Tuyen
y noi hanh gia khong chu kho tu tap se khong bao Ngoc Hoa Lng Tong (2).
gi at c giac ngo. Theo Thien S Sung Sn Ngoc Hoan: Vong ngoc thach eo mot trong
Hanh Nguyen trong quyen Thien nh Sn, nhng canh tay phai cua Thien-Thu Quan Am
nguyen thuy, mau kim loai nay la nhng khoi a (Ngan Tay Quan Am)The jade ring in one of
xau x. Roi th c nung len nhiet o cao, a the right hands of the thousand-hand Kuan-Yin.
tan chay thanh the long. Chat long ay c rot vao Ngoc Hoang: Emperor of JadeJade Emperor.
mot cai khuon ln va bien thanh mot cai chuong Ngoc Hoang Thng e: Emperor of Jade and
ln, ep e. Sau khi chuong nguoi i, ai o go vao GodJade Emperor and God.
chuong va am thanh tuyet my vang vong lap ay Ngoc Khiet Bang Thanh: Sach nh ngoc, trong
vu tru. Chung ta giong nh nhng khoi a. Va khi nh bang, y noi mot ngi co nhng ly tng
chung ta ra sc tu tap, trai tim chung ta nong len, thanh cao va muc ch thanh tnhAs pure as
bung thanh ngon la ln, nung chay ieu kien jade, as transparent as ice, i.e., a man of lofty
duyen khi, canh ngo, quan iem cho en khi ideals and pure aims.
chung ta tr thanh gio ng nh kim loa nung chay, Ngoc Lam Thong Tu Thien S (1614-1675): Ten
san sang bien thanh hnh tng mot v Bo Tat, moi cua mot Thien s Trung Hoa vao thi nha Thanh
lan au xot v mot tieng keu cau se giong len mot (1644-1912)Name of a Chinese Zen master who
am thanh vang vong tran ay vu tru, mang hanh lived in the Ch'ing Dynasty in China.

Ngoc Long T: Gyokuryu-ji (jap)Chua Ngoc
LongName of a temple in Japan.
Ngoc Nhu: Pliable jade, i.e. beef.
Ngoc Nh Y: Cintamani (skt)Fabulous gem
Mani jewelThe philosophers stoneWish-
fulfilling jewelWish-gem.
Ngoc N: Bao NA pretty girl, a precious
maidens.
Ngoc Phat: Mot tng Phat bang ngoc thach noi
tieng c tm thay khi ao mot cai gieng
Khotan, cao khoang t 3 en 4 bo AnhA famous
jade Buddha recovered while digging a well in
Khotan, 3 to 4 feet high.
Ngoc Phng: Ten cua mot ngoi tnh xa noi tieng
nam trong quan Go Vap, thanh pho Sai Gon, Nam
Viet NamName of a famous monastery located
in Go Vap district, Saigon City, South Vietnam.
Ngoc Thanh Khng T Lang (1915-?): Ten cua
mot v hoc gia Phat giao Nhat Ban vao the ky th
XX. Ong tot nghiep ai hoc e Quoc ong
Kinh. Sau khi hu tr ong viet rat nhieu sach ve
lch s va Cao Tang Phat giaoName of a
Japanese Buddhist scholar in the twentieth
century. He graduated from Teikoku University in
Tokyo. After his retirement, he wrote a lot of
Buddhist Books on Buddhist history and famous
monks.
Ngoc Tuyen Lien Thien S: Zen master Yu-
ch'uan LienNgoc Tuyen Lien, ten cua mot v
Thien s Trung Hoa vao the ky th XII. Hien nay
chung ta khong co nhieu tai lieu chi tiet ve Thien
s Ngoc Tuyen Lien; tuy nhien, co mot cuoc oi
thoai gia S va thay mnh la Thien s Nguyet
Am Thien Qua trong quyen Ngu ang Hoi
Nguyen: Thien s Nguyet Am co lan hoi Thien s
Ngoc Tuyen Lien ve viec Van Mon tha cho ong
Sn ba mi gay ma le ra ong Sn phai b anh.
Ngoc Tuyen Lien khong a ra c cau tra li
thoa ang. Mot hom, Ngoc Tuyen Lien i lam
chung vi Tang chung (pho thnh), khi leo len nh
nui Mat o Lang (?) vi mot tui gao tren lng, S
met la. at ganh nang xuong e th doc. ot
nhien chuyen nay khai m tam cua S ve y ngha
cua cai cong an b thach thc trc o. S keu len: Vietnamese Medicant Sect, located in Vinh Long
"That mng lam sao!" Sau o S gap lai Nguyet
Am, Nguyet Am noi: "Bay gi th ong a tin la lao
Tang cha bao gi la doi ong."Zen master Yu-
ch'uan Lien, name of a Chinese Zen master in the
2635
twelfth century. We do not have detailed
documents on this Zen Master; however, there is a
dialogue between him and Zen master Yueh-an in
the Wudeng Hui-yuan. Zen master Yueh-an
(Gettan Zenka) once asked Yu-ch'uan Lien about
Yun-men's excusing Tung-shan (Dozan) for thirty
blows which Shan deserved. But Lien failed to
give Yueh-an a satisfactory answer. One day he
joined a general work group (pu-ch'ing). When he
came up to the Mi-t'o Ling with a load of rice on
his back, he was thoroughly exhausted. He set the
load down on the ground, drawing a long breath.
This unexpectedly opened his mind to the
meaning of the koan previously challenged. He
exclaimed: "How happy I am!" Later when he saw
Yueh-an, An said, "You now believe that I never
deceived you."
Ngoc Tuyen Ngoc Hoa Lng Tong: Hai tong
phai Ngoc Tuyen va Ngoc HoaThe two schools
of the Jade-fountain and Jade-flower:
1) Ngoc Tuyen Tong: 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 songYu-Chuan sect, was the name
of the monastery in Tang-Yang, Hupei, where
Chih-I, the founder of the Tien-Tai school
lived.
2) Ngoc Hoa Tong: (Dharmalaksana Sect)
Phap Tng TongNgoc 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
aYu-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 Vien: Ten cua mot ngoi To nh thuoc he
phai Khat S, toa lac trong th xa Vnh Long, tnh
Vnh Long, Nam Viet Nam. To nh c To S
Minh ang Quang xay dng nam 1948Name of
a monastery, a Patriarch Temple of the
Town, Vinh Long province, South Vietnam. It was
established and built in 1948 by the Most
venerable Master and Zen Master Minh ang
Quang.

Ngon Tay Ch Trang: Finger pointing to the
moonSee Chap Ch Vi Nguyet.
Ngon: Top (of tree or mountain)Extremity
Crest (of waves)Blade (of grass)Summit (of
hill or mountain).
Ngo Ca: Angkor WatMot day nhng t vien
trung bo Cam Bot c xay vao thi vua
Suryavarman e nh. Ban au c xay e th
phng than Visnu cua An o giao, nhng sau o
tr thanh c s Phat giao. Sau khi cac vua Khmer
cai ao va tr ve quy y Phat, ngoi en c dung thuoc Hac Lam phai, Ngu au tong, ngi c
e th cung theo Phat giao. Sau khi Angkor Wat
b ngi Thai tan pha vao the ky th 15 (1431),
kinh o Khmer a di ve Nam Vang va ngoi en
ch c tm thay lai vao the ky th 19A major
temple complex in central Cambodia built during
the reign of King Suryavarman II (1113-1150).
Originally dedicated to the Hindu god Visnu, but
after that it became a Buddhist establishment
following the conversion of the succeeding Khmer
kings to Buddhism, Angkor Wat served as a
Buddhist holy place. After the destruction of the
Angkor by the Thais in the fifteenth century,
Khmer capital moved to Phnom Penh. It was not
rediscovered until the nineteenth century.
Ngo Chau Thach Khanh Hoa Thng: Zen
Master Wu Chou Shih-fanThien s Trung Hoa
vao the ky th 13. Hien nay chung ta khong co
nhieu tai lieu chi tiet ve Thien s Ngo Chau
Thach Khanh; tuy nhien, co mot chi tiet nho ve v
Thien s nay trong Tuyet Nham T Truyen. Thien
s Tuyet Nham a ke lai nhng kinh nghiem
Thien cua mnh nh sau: "Ban au, toi en tm
Ngo Chau Thach Khanh Hoa Thng e hoc
Thien luc mi len nam, trong luc hau thay, nh
nghe ban luan vi khach, toi bat au biet rang co
mot th goi la Thien, dan dan tin tng va cuoi
cung toi quyet nh tham hoc Thien. Nam len 16,
toi tho gii lam Tang; nam len 18 toi bat au hanh
cc van du tham van Thien."Wu Chou Shih
Fan Zen Master, name of a Chinese Zen Master in
the thirteenth century. We do not have detailed
documents on this Zen Master; however, in
Hsueh-Yen Tsu Ch'in's autobiography, there is a
small detail on him. Zen Master Hsueh-Yen told
the following stories of his experience in Zen:
"Wu Chou Shih Fan was the first master that I saw
in my study of Zen. I left home when I was five
2636
years old, and while under my master, by listening
to the master's talks to visitors, I began to know
that there was such a thing as Zen, and gradually
came to believe in it, and finally made up my
mind to study it. At sixteen I was ordained as a
regular monk and at eighteen started on a Zen
pilgrimage."See Tuyet Nham To Kham Thien
S.
Ngo Hng Phap Hai Thien S: Koho (jap)Zen
master Wu-hsing Fa-haiTen cua mot v e t
tho giao cua Thien s Hac Lam Huyen To vao
au the ky th VIII. Ten ong c ghi trong van
bia cua Thien s Huyen To rang ong la mot trong
nam e t cua v Thien s nay. Phap Hai thoat
tien khong c xem nh la e t ac y nhat cua
Huyen To, ma ch c liet ke hang th t trong
nam v e t ln trong van bia cua thay mnh,
nhng theo anh hng lch s ca nhan th co the
mo ta ong nh la mot trong nhng nhan vat quan
trong nhat trong tat ca cua Phat giao Thien tong s
ky, v ong la ngi au tien su tap bo an Kinh.
Tong Cao Tang Truyen e cap en Phap Hai nh
la Ngo Hng Phap Hai, ong ho Trng hieu la
Van Doan, va sanh quan tai an Dng, huyen
Tran Giang, tnh Giang To. Ong xuat gia lam Tang
chua Hac Lam khi con tre, sau o ong hoc kinh
ien va at c trnh o hieu biet vo song. trong
khoang nhng nam 742-755, ong hoc di mot v
Luat s ten la Phap Than Dng Chau, c liet
ke nh la mot e t cua a s nay. Nh vay,
Thien s Nh Hng Phap Hai la mot thanh phan
cua phong trao hoc Thien va Luat ket hp rat pho
bien thi bay gi trong vung ha lu song Dng
T. Tuy nhien, quan he dong truyen tha chnh
cua ong vi Huyen To, ma van bia Huyen To co
noi rang Phap Hai ac biet ngoai le trong nhom
cac e t trong no lc xay dng thap cua v thay
qua co va gi ky niem cua mnh song mai. Ngay
thang nien a cua Phap Hai khong c ro, nhng
chung ta co the suy ra rang ong van con song
trong khoang nam 780, tc la ngay thang cua viec
su tap an Kinh. Cung theo bo Tong Cao Tang
Truyen, Phap Hai a lang thang trong rng va co
mot s giao cam vo hnh vi thi Tang Hao Nhien
(Hieu Nhien). V Tang nay cung c biet en
nh la Thanh Tru, ngi co mot tac pham thi ca
ln va xuat sac. Ch mot phan nho cua tac pham
 2637

nay la ve chu e ton giao. Mot so bai trong tac he studied the scriptures and achieved what is
pham nay trc tiep thch hp cho viec nghien cu called a unique level of understanding. During the
Thien s ky, ac biet la bai tan tung ngan oi vi years 742-755 he studied under a Vinaya Master
nhng nhan vat nh Than Tu va Hue Nang, Lao named Fa-shen in Yang-chou, being listed as a
An va Pho Tch (hai v Tang quan trong cua phai disciple of this teacher elsewhere in the Sung-
Thien Bac tong), va Huyen To. Tuy nhien, viec Kao-Seng-Chuan. Fa-hai was thus a part of the
Phap Hai tham gia mot e an hp tac van chng movement of combined meditation and Vinaya
ln c to chc bi Nhan Chan Khanh (709-785), studies so popular then in the vicinity of the lower
mot vien chc c hau the biet en nh la mot Yangtze River. His primary filiation, however,
a hoc gia va th phap gia, mi la ieu ang quan was to Hsuan-su, whose epitaph states that Fa-hai
tam ay. Trong khoang thi gian tren bon nam was exceptional among the group of disciples in
(773-777), Nhan Chan Khanh tranh thu c s his efforts at building the departed master's stupa
hp tac cua tren 50 nha van va Tang s a phng and keeping his memory alive. Fa-hai's dates are
e hoan thanh mot cuon bach khoa t ien 360 tap unknown, but it may be inferred that he was still
cho viec s dung th va van. Mac dau Nhan Chan alive around the year 780, the approximate date of
Khanh a bat au thc hien e an nay nhieu nam the compilation of the Platform Sutra. Also
trc, nhng no ch c hoan tat vi s cong tac according to the Sung-Kao-Seng-Chuan, Fa-hai
cua Hao Nhien dung chua Dieu Hy (tren nui Tr wandered in the forests and had a formless
Hoi Ke, huyen Thieu Hng, tnh triet Giang) lam communion with the poet monk Chiao-jan. This
c s hoat ong. S mo ta c ban ve e an nay monk, also known as Ch'ing-chou, had a
c xuat ban di ten Van Hai Knh Nguye n remarkably large work of poetry, only a small
(Chiec gng nguon goc cua bien ca th van), a portion of which is on religious subjects. Some of
e ten cua Phap Hai ng au trong danh sach these works are directly relevant to the study of
nhng ngi co lien quan. Noi cach khac, khong early Ch'an, particularly his short eulogies to such
nhng kinh nghiem nghien cu ket hp Thien va figures as Shen-hsiu and Hui-neng, Lao-an and
Luat cua Phap Hai a tao cho ong mot loa hau P'u-chi (two important Northern School masters),
trng tam thc ton giao ma chung ta co the mong and Hsuan-su. At present, however, it is his
i ni tac gia cua bo su tap an Kinh, ong cung participation in a large cooperative literary project
co kha nang van hoc can thiet e soan c mot organized by Yen Chen-ch'ing (709-785), an
tac pham van xuoi gay an tng sau sac quy bau official known to posterity as a great literatus and
nhatName of a Zen monk of the Hao-Lin Zen calligrapher, that is of interest here. During the
Sublineage, Niu-t'ou School, who was ordained slightly more than four years of his appointment as
with a Zen master Hao-Lin Hsuan-Su in the early magistrate of Hu-chou (Wu-hsing district,
eighth century. His name was recorded in Zen Chekiang province) from 773 to 777, Yen Chen-
master Hsuan-su's epitaph that he was listed as ch'in enlisted the cperation of more than fifty
one of the five disciples of this master. Fa-hai was local literari and monks to complete a 360- fascile
not originally considered Hsuan-su's most encyclopedia of poetic usages and rhymes.
favorable disciple, being listed only fourth in his Although Yen had begun worked on this project
master's epitaph, but in terms of individual many years before, it was only completed with
historical impact, it is possible to describe him as Chiao-jan's assistance using his temple (Miao-hsi
one of the most important figures in all of early Temple on Mount Chu in K'uai-chi, which is
Ch'an Buddhism, for he was the original compiler present day Shao-hsing district, Chekiang
of the Platform Sutra. The Sung-Kao-Seng-Chuan province) as a base of operation. The basic
refers to Fa-hai as Wu-hsing Fa-hai, his lay description of this project, which was published
surname was Chang, his style Wen-yun, and his under the name "Yun-hai Ching-yuan" (Mirror-
native place Tan-yang, Chen-chiang district, origin of the Sea of Rhymes), placed Fa-hai's
Kiangsu province. He left home to become a name at the very top of the list of those involved.
monk at Ho-lin Temple while young, after which In other words, not only did Fa-hai's experience in

the combined study of meditation and Vinaya give
him the sort of religious background one might
expect of the author of the Paltform Sutra, he also
had the literacy ability necessary to compose such
a gem of dramatic prose.
Ngo Hu Thi: Go-Uji (jap)My existence-
Time.
Ngo Khac Ky (1140-1214): Ten cua mot v c s
noi tieng cua Phat giao Trung Hoa vao thi nha
Tong (960-1279). T khoan nam 1165 en 1173,
ong thanh lap nhieu hoi Tnh o, giup cho nhieu
ngi dan thng tu tap niem PhatName of a 8)
Chinese famous lay person in the Sung dynasty.
From 1165 to 1173, he established several Pure
Land Sect Associations to help ordinary people to
cultivate Buddha recitation.
Ngo Nhat Tam Tnh Ngo Than: Mot ngay phai t
xet than mnh ba lanExamine self three times a
day.
Ngo Nhuan Giang (1906-1979): Ten cua mot v
c s noi tieng cua Phat giao Trung Hoa vao the
ky th XX. Ong la e t tai gia i th 18 cua khac ay khong phai la h vo, ma la cai khong
Hong Mao Lat Ma. Ong cung giup sc rat nhieu
trong viec truyen ba giao phap Du Gia tai Trung
HoaName of a Chinese famous lay person in
the twentieth century. He was a lay disciple of the
eighteenth lineage of the Red hat Lama (Shamar
Rinpoche (tib). He also helped a lot in spreading
the Yogacara in China.
Ngo Tha An: Wu-Cheng-En, author of Hsi-Yu-
ChiTac gia cua bo sach Tay Du Ky.
Ngo Tuy: Gozui (jap)Got my marrowSee ac
Tuy.
Ngo: Enlightenment.
(I) Ngha cua "Ngo" theo Phat giaoThe
meanings of Enlightenment in Buddhism:
1) Bng tnh: Tnh thc: Jagarati (p)Jagara
(skt)To apprehendTo awakeTo
awakenTo wake up.
2) Giac ngo: Sambodhi (skt)S giac ngoS
soi sangS khai minhKnowledge
EnlightenmentAwakeningTo wake up
To be awakeTo enlighten.
3) Lam tnh ngo: Sambodhana (skt)
ArousingAwakingRecognizing.
4) Nhan ra ieu g mnh a quen: Pratyabhijanati
or Pratyabhijna (skt)To recognizeTo
2638
recover consciousnessRegaining
knowledge or recognition.
5) Nhan ra ro rang: Vabodha or Sakshatkarana
(skt)Realization.
6) T chng ngo: Self-realizationTo become
aware.
7) T m mat tam, e biet ro ban tanh va do o
biet ro ban tanh cua cuoc sinh ton: Opening
the Minds eyeAwakening to ones True-
nature and hence of the nature of all
existence.
S trc ngo ve ban tanh that cua van phap
The intuitive awareness or cognition of the
Dharma-Nature, the realization of ultimate
reality.
9) Khai niem ve t Bodhi trong phan ng khong
co tng ng trong Viet va Anh ng, ch co
danh t Loe sang hay Enlightenment la
thch hp. Mot ngi ban tanh that s cua van
hu la giac ngo cai h khong hien tai. Cai h
khong ma ngi ta thay c trong khoanh
the nam bat c, khong the hieu c bang
cam giac hay t duy v no vo han va vt ra
ngoai s ton tai va khong ton tai. Cai h
khong c giac ngo khong phai la mot oi
tng cho chu the suy gam, ma chu the phai
hoa tan trong o mi hieu c no. Trong
Phat giao that, ngoai the nghiem ai giac ra,
khong co Phat giaoFully enlightened or
awakenedEnlightenment about something.
The term Bodhi in Sanskrit has no equivalent
in Vietnamese nor in English, only the word
Loe sang or Enlightenment is the most
appropriate term for it. A person awakens the
true nature of the all things means he
awakens to a nowness of emptiness. The
emptiness experienced here here is no
nihilistic emptiness; rather it is something
unperceivable, unthinkable, unfeelable for it
is endless and beyond existence and
nonexistence. Emptiness is no object that
could be experienced by a subject, a subject
itself must dissolve in it (the emptiness) to
attain a true enlightenment. In real Buddhism,
without this experience, there would be no
Buddhism.
10) T giac ngo rat quan trong trong nha Thien v
 2639

muc ch cua viec tu thien la at t i cai c with it. When there is no enlightenment, there
biet nh la giac ngo. Giac ngo la canh gii is no Zen. Enlightenment is the measure of
cua Thanh Tr T Chng, ngha la cai tam Zen, as is announced by a master.
trang trong o Thanh Tr t the hien lay ban Enlightenment is not a state of mere quietude,
tanh noi tai cua no. S t chng nay lap nen it is not tranquilization, it is an inner
chan ly cua Thien, chan ly ay la giai thoat va experience which has no trace of knowledge
an nhien t tai. T "Ngo" c dung e ch of discrimination; there must be a certain
cai kinh nghiem sieu viet ve s thc hien awakening from the relative field of
Thc Tai ai ong. No ngu y mot s thc hien consciousness, a certain turning-away from
tam linh, than b, va trc giac, va khong nen the ordinary form of experience which
c hieu nh nh ngha ch mot s thc tnh characterizes our everyday life. The technical
tri thc theo nh no c ap dung cung vi Mahayana term for it is Paravritti, turning
"Tuoi khong Ln" e ngh. Theo Thien S back, or turning over at the basis of
D.T. Suzuki trong Thien Luan, Tap II, Ngo la consciousness. By this entirety of ones
toan the cua Thien. Thien bat au t o ma mental construction goes through a complete
cham dt cung o. Bao gi khong co ngo, change.
bay gi khong co Thien. Ngo la thc o cua 11) Ngo la kinh nghiem rieng t than thiet nhat
Thien nh mot ton tuc a noi. Ngo khong phai cua ca nhan, nen khong the noi bang li hay
la mot trang thai an tnh khong thoi; no khong ta bang but c. Tat ca nhng g cac Thien
phai la s thanh than ma la mot kinh nghiem s co the lam c e truyen at kinh nghiem
noi tam khong co dau vet cua tri thc phan ay cho ngi khac ch la th khi gi len,
biet; phai la s thc tnh nao o phat khi t hoac ch tro cho thay. Ngi nao thay c la
lanh vc oi ai cua tam ly, mot s tr chieu va ch thay ngay, ngi nao khong thay th
vi hnh thai bnh thng cua kinh nghiem cang nng theo o e suy ngh, lap luan cang
von la ac tnh cua i song thng nhat cua sai e. Khi chung ta ch xet cai ngo pham vi
chung ta. Thuat ng ai Tha goi la Chuyen khach quan th s m con mat Thien trong cho
Y hay quay tr lai, hay lat ngc cai c s ngo nhap hau nh khong co g khac thng
cua tam y, ay toan bo kien truc tam thc lam. V thay a ra mot vai nhan xet nao o,
trai qua mot cuoc thay oi toan dien The va neu ung thi c, e t chng ngay ly
term Enlightenment is very important in the nhiem mau ma bay lau cha he ngh en. Tat
Zen sects because theultimate goal of Zen ca hau nh tuy vao tam trang, hoac mc o
discipline is to attain what is known as don tam san co trong phut choc ay. Theo thien
enlightenment. Enlightenment is the state of s D.T. Suzuki trong Thien Luan, Tap I, rot
consciousness in which Noble Wisdom cuoc Thien la mot canh bac mai rui, co le
realizes its own inner nature. And this self- nhieu ngi ngh nh vay; nhng khi chung ta
realization constitutes the truth of Zen, which lay trng hp cua Nam Nhac Hoai Nhng,
is emancipation (moksha) and freedom S phai mat tam nam dai e tra li cau hoi
(vasavartin). The term "Enlightenment" is nay cua Luc To: "Ma vat g en?" Chung ta
also used to indicate the transcendental mi thay qua s kien la co noi kho s ln lao
experience of realizing universal Reality. It ma Nam Nhac phai trai qua trc khi S i
signifies a spiritual mystical, and intuitive en giai quyet cuoi cung bang cau ap: Noi
realization, and should not be understood as in tuong mot vat tc khong ung. Chung ta
denoting an intellectual awakening as its phai nhn sau vao kha canh tam ly cua ngo,
common application in association with the ngha la vao nhng then may tham kn m ra
"Age of Reason" suggests. According to Zen canh ca muon i huyen b cua nhan tam
master D.T. Suzuki in Essays in Zen Enlightenment is the most intimate individual
Buddhism, Second Series, Enlightenment is experience and therefore cannot be expressed
the whole of Zen. Zen starts with it and ends in words or described in any manner. All that

one can do in the way of communicating the
experience to others is to suggest or indicate,
and this only tentatively. The one who has
had it understands readily enough when such
indication are given, but when we try to have
a glimpse of it through the indices given we
utterly fail. When our consideration is limited
to the objective side of enlightenment, the
opening an eye to the truth of Zen does not
appear to be very extraordinary thing. The
master makes some remarks, and if they
happen to be opportune enough, the disciple
will come at once to a realization and see into
a mystery he has never dreamed of before. It
seems all to depend upon what kind of mood
or what state of mental preparedness one is at
the moment. According to Zen master D.T.
Suzuki in Essays in Zen Buddhism, First
Series (p.251), Zen after all a haphazard
affair, one may be tempted to think but when
we know that it took Nan-yueh eight long
years to answer the question from the Sixth
Patriarch What is it that thus come? We
shall realize the fact that in Nan-yueh there
was a great deal of mental anguish which he
had to go through before he could come to the
final solution and declare, To say its a thing
misses the mark. We must try to look into the
psychological aspect of enlightenment, where
is revealed the inner mechanism of opening
the door to the eternal secret of the human
soul.
12) Ruth Fuller Sasaki viet trong quyen 'Thien:
Mot Phng Phap e Giac Ngo Cua Ton
Giao': Muc ch toi thng cua Thien la ngo,
ngo c chan nga cua mnh. Ngo c chan 2) Ba loai giac ngoThree kinds of
nga a en giai thoat cai nga ca nhan nho
be. Khi cai nga ca nhan nho be nay c giai 3) Theo Thien S D.T. Suzuki trong Thien Luan,
thoat, chung ta biet c trang thai t do c
noi trong Thien, von thng c ngi ta
giai thch cai ten o sai lech nh la mot kinh
nghiem thien. Le d nhien, chng nao ma than
xac nay con hien hu di dang hien hien
hnh tng trong the gii cua hnh tng,
chung ta mang dien mao be ngoai nh mot
hien hu ca nhan vi t cach la mot cai toi. Ngo An: V s to cua tong Thien Thai Sn Ngoai,
Nhng cai toi o khong con ieu khien chung th tch nam 986 sau Tay Lch (Ngai Ngo An chua
ta vi thch va khong thch, cung nh nhng
2640
ac iem va yeu iem cua no. Chan nga, ban
nga t ban s cua chung ta, cuoi cung se lam
chu. Chan nga s dung mot cach t do cai
hnh tng va cai toi ca nhan o theo y muon.
Khong gap can tr cung khong b kem thuc,
no s dung chung trong moi sinh hoat thng
ngay cua chung ta, bat ke the nao va bat ke
auRuth Fuller Sasaki wrote in 'Zen: A
Method for Religious Awakening': The aim of
Zen is first of all awakening, awakening to
our true self. With this awakening to our true
self comes emancipation from our small self
or personal ego. When this emancipation from
the personal ego is finally complete, then we
know the freedom spoken of in Zen and so
widely miscontrued by those who take the
name for the experience. Of course, as long
as this human frame hangs together and we
exist as one manifested form in the world of
forms, we carry on what appears to be
individual existence as an individual ego. But
no longer is that ego in control with its likes
and dislikes, its characteristics and its foibles.
The True Self, which from the beginning we
have always been, has at last become the
master. Freely the True Self uses this
individual form and this individual ego as it
will. With no resistance and no hindrance it
uses them in all the activities of everyday life,
whatever they are and wherever they may
be...
(II) Phan loai "Ngo"Categories of
"Enlightenment":
1) Co hai loai giac ngoTwo kinds of
enlightenmentSee Nh Giac.
enlightenmentsSee Tam Giac Ngo.
Tap II, Thien s ai Hue vao the ky th 11 a
neu ra tam ac iem chnh cua Ngo
According to Zen master D.T. Suzuki in the
Essays in Zen Buddhism, Zen master Ta-Hui
in the eleventh century mentioned eight chief
characteristics of satori. In ZenSee Tam
ac iem Chnh Cua Ngo.
T Quang i Tong, la chi phai cua Cao Luan Ton

Gia Thanh Tung, va la s to cua phai Thien Thai
Sn Ngoai. Ngai ti hoc yeu ch Tam Quan vi
ngai Ch Nhan, danh tieng lng lay. Ngo An
truyen cho Hong Man va Nguyen Thanh; Nguyen
Thanh truyen cho Tr Vien; Tr Vien truyen cho
Quang Chieu; Quang Chieu truyen cho Ke Te va
My Nhuan)Founder of the external school of
the Tien-Tai, died in 986 A.D.
Ngo An Thien S: Thien S Ngo An (1019-
1088)Ten cua mot thien s Viet Nam vao the
ky th XI. Ngi ta noi rang me ngai bo ngai t
khi con la mot a tre. Mot nha s Chiem Thanh
lm ngai em ve nuoi. Nam 19 tuoi ngai tho cu
tuc gii. Ve sau ngai hoc thien vi Thien s
Quang Tr va tr thanh Phap t i th tam dong
Vo Ngon Thong. Roi ngai ti Thien ng dng
thao am tu thien. Ngai thng nhan manh en cau:
Dieu tanh rong khong chang the vin (Dieu tanh
h vo bat kha phan). Y ngai muon bao hanh gia tu
thien phai tu vi cai Tam vo s tru. Tam vo s
tru la tam chang chap vao khong gian hay thi
gian. Cai tam qua kh t no se dt, tc goi la vo
qua kh s, vi hien tai va v lai lai cung nh vay
(tam hien tai roi se t dt, tc goi la vo hien tai
s; tam v lai roi cung se t dt, tc goi la vo v lai
s), nhan biet ch phap khong that nen khong
chap trc. Tam o goi la tam vo s tru hay tam
giai thoat, tam Phat, tam Bo e; tam khong vng
mac vao y tng sanh diet (vo sinh tam), au uoi,
van van. Lam c nh vay th Phat tanh luon
hang tru va Niet Ban khong bao gi ri xa dau cho
chung ta ang song trong the gii kho au nay:
Dieu tanh h vo bat kha phan,
H vo tam ngo ac ha nan.
Ngoc phan sn thng sac thng nhuan,
Lien phat lo trung thap v can.
(Dieu tanh rong khong chang the vin,
Rong khong tam ngo viec de tin.
Ti nhuan sac ngoc trong nui chay,
Lo la hoa sen n that xinh).
Name of a Vietnamese Zen master in the 11th
century. It is said that he was abandoned by his
mother when he was child. A Champa monk
picked him up and raised him in his temple. He
received complete precepts at the age of 19. Later
he studied meditation with Zen master Quang Tr
at Quan anh Temple. The latter transmitted
Dharma to him to be the Dharma heir of the eighth
2641
generation of the Wu-Yun-Tung Zen Sect. Later,
he went to Thien ng to build a thatch hut and
stayed there to practice meditation. He always
emphasized on the verse The true nature is
empty, nowhere to grasp. He wanted to tell Zen
practitioners that they should practice with the
mind that abides nowhere. The mind without
resting place, detached from time and space, the
past being past may be considered as a non-past
or non-existent, so with present and future, thus
realizing their unreality. The result is detachment,
or the liberated mind, which is the Buddha-mind,
the bodhi-mind, the mind free from ideas or
creation and extinction, of beginning and end,
recognizing that all forms and natures are of the
Void, or Absolute, and so on. If we are able to do
this, even though we are living in this suffering
world, the Buddha nature is always within
ourselves and the Nirvana is never away from us:
The true nature is empty,
Nowhere to grasp.
With an empty mind,
You will see the self-nature easily.
In the mountain burning,
The color of jewel is shining bright.
In the censer firing,
The lotus blossoms beautifully.
Hau het cuoc i ngai, ngai chan hng va hoang
hoa Phat giao Bac Viet. Ngai th tch nam 1088,
tho 69 tuoiHe spent most of his life to revive
and expand Buddhism in the North. He passed
away in 1088, at the age of 69.
Ngo Chan Bien: Wu-Chen-P'ienKhi Chan
Luan, do Trng Ba oan bien soanEssay on
the Awakening to the Truth, written by Chang Po
Tuan.
Ngo Chan Long Coc Thien S: Zen Master Ngo
Chan Long CocSee Ngo Chan Thien S.
Ngo Chan Thien S: Wu-ChenThien s Long
Coc Ngo Chan, que Nam Viet. Ngai la mot
thien s thuoc dong Lam Te, nhng khong ro i
nao. Ngai khai sn chua c Van tren nui Cha
Chan Bien Hoa. Luc cuoi i ngai i van du,
ngai th tch hoi nao va au khong ai biet. Ngi
ta noi suot i S hoang hoa vung Bien Hoa,
Nam Viet NamA Vietnamese Zen master from
South Vietnam. He was a monk from the the Linn
Chih Zen Sect; however, his generation was
 2642

unknown. He built c Van Temple on Mount Chinese Buddhist legends, he was the author of
Cha Chan in Bien Hoa province. Late in his life, the "Compassion of the Confessional Repentance
he became a wandering monk. His whereabout for Error through a Sprinkling-of-water Ritual."
and when he passed away were unknown. It is From infinite reincarnations in the past to the
said that he spent his whole life to spread the Zen present, to feel ashame, be remorseful, and bring
teachings in Bien Hoa, South Vietnam. forth the three karmas of body, speech and mind
Ngo Chan T: Wu Chen templeChua tren nui to repent sincerely.
Chung Nam, ni ngai Thien ao a tng song vai Ngo Giai:
nam tren oThe temple on Mount Chung Nan 1) Hieu sai: Understand wrongly.
where Shan Tao lived for several years. 2) Phut giay m mat tue: The time when
Ngo Dien: Face to face. someone's mental eye is opened.
Ngo Duyen: Ten cua mot v Thien s i Tong Ngo Giai Ke: A verse on an opened mental eye
Name of a Zen master in the Tsung (China). Gatha of enlightenmentSee Ke Giai Ngo.
Ngo ao: To realize (enlighten) the path Ngo Hoi: Ngo lanh hoi hay lanh hoi sai lamTo
Religious experienceChng ao understand wrongly.
Understanding clearly or realizing the Path Ngo Khai (?-1830): Wu-KaiTen cua mot v
Realization of the wayChng nghiem ton giao. danh Tang Tnh o Trung Hoa vao thi nha
S lanh hoi ro rang hay nhan ra ro rang ve ao. Thanh (1644-1912)Name of a Chinese famous
Theo Kinh Phap Cu, cau 280, c Phat day: Khi monk, of the Pure Land Sect, who lived in the
ang no lc, khong no lc, thieu nien cng trang Ch'ing Dynasty in China.
a li bieng, y ch tieu tram va nhu nhc: ke Ngo Khong: Pativedha-sunnam (p)Emptiness of
bieng nhac lam g co tr e ngo ao.Having Enlightenment.
attained the way (of mystic experience) or to 1) See Hai Mi Lam Cach Giai Thch Ve Tanh
witness to the truth. According to the Dharmapada Khong.
Sutra, verse 280, the Buddha taught: One who 2) (731-?): Wu-K'ungTen cua mot v danh
does not strive when it is time to strive, who Tang Trung Hoa vao thi nha ng (618-
though young and strong but slothful with thoughts 907). Nam 750, S la mot trong nhng thanh
depressed; such a person never realizes the path. vien trong s oan cua Trung Hoa i s Kien
Ngo ao T: Wu Tao-tzuSee Thien Canh Gii. a La (vng quoc co Kien a La vung bac
Ngo at (811-883): Wu-T'aTen cua mot v An o). Vao nam 760, S tho cu tuc gii tai
danh Tang Trung Hoa vao thi nha ng (618- x Ca Thap Di La, va tong hoc luat nghi va
907). Vao nam 11 tuoi, S xuat gia lam Tang. Ch Phan ng tai mot trong nhng trung tam Phan
vi trong vong hai nam tu hoc vi Thay Phap Ng Phat giao quan trong nhat thi o
Thai, S a co kha nang thang toa thuyet phap cho Name of a Chinese famous monk who lived in
hang tram ngan thnh chung. S c vua ng the T'ang Dynasty in China. In 750, he was
Huyen Tong ban cho t y. Theo truyen thuyet one of the members of Chinese delegate to
Phat giao Trung Hoa, s la tac gia cua bo "T Bi the capital of Gandhara (an ancient kingdom,
Thuy Sam", noi ve nghi thc hay phng cach sam north of India). In 760, he received complete
hoi. Ni than khau y nen kien tr nhan nai noi ra precepts in Kashmir and attended at one of
nhng loi lam cua mnh, phat tam ho then an nan, the most important centers of Buddhist
em ba nghiep than khau y ra ma ch thanh sam Sanskrit to learn rituals and Sanskrit.
hoiName of a Chinese famous monk who lived Ngo Mon: Con ng lanh hoi yeu ngha thien
in the T'ang Dynasty in China. He left home to phapThe path leading to an absolute
become a monk at the age of 11. Within only two comprehension of the important meaning or aim of
years of studying and practicing with Master Fa- Zen.
T'ai, he was able to preach for hundreds of Ngo Nhan: Anutpattika-dharma-kshanti (skt)
thousands of people. He was granted with a purple Patience of enlightenmentAcceptance of the
robe from King T'ang Hsuan Tsung. According to nonorigination of all thingsRealization of the

Dharma of non-appearanceSee Vo Sinh Khi
Phap Nhan.
Ngo Nhap: Giac ngo ly thc tng, hay nhap vao
ly thc tng (tnh ngo va ac nhap la hai trnh o
lien tiep cua ngi tu Phat. Trong Kinh Phap Hoa,
pham Phng Tien, c Phat a day: Muon lam
cho chung sanh ngo nhap tri kien Phat, nen ngai
a th hien i.)To apprehend or perceive
and enter into the idea of reality.
Ngo Nhat Tha: Ekayanavabodha (skt)
Realization of the One VehicleS the chng
Nhat Tha, ngha la s dap tat s phan biet sai
lam bang cach tru trong Nh NhThe
realization means the extinction of wrong
discrimination by abiding in SuchnessSee Nhat
Tha.
Ngo Phap Nan: Sanh ra nham thi co Phat phap
la khoTo be born in the time where there exist
Buddha-dharmas is difficult.
Ngo Phat Me Pham: Those who greatly realize
delusion are Buddhas; those who are greatly
deluded are ordinary people.
Ngo Phat The Nan: Sanh ra nham thi co Phat la
khoTo be born in the Buddha-age is difficult
See Cu Nan S.
Ngo Sat: 1) Coi nc ni nhng ngi giac ngo an
tru e t ngo va giac ngo cho chung sanh, nh Ta
Ba the gii la ngo sat cua c Phat Thch Ca: The
ksetra or land of enlightenment or perception, i.e.
Saha world is the Buddhas ksetra; 2) Giet hai
chung sanh, nhng khong co y sat sinh: To kill
through negligence, manslaughter.
Ngo Tan T Tam Thien S: Shishin Goshin
(jap)Tsu-hsin Wu-hsin Huang-lung (Wade-Giles
Chinese)Tzuxin Wuxin Huanglong (Pinyin
Chinese)See T Tam Ngo Tan Thien S.
Ngo Tha: Parartha (skt)Enlighten others.
Ngo Th Khi iem, Bat Th Cu Canh:
Enlightenment is only the beginning, not the end
of ZenCong viec duy nhat cua hanh gia tu
Thien la tu tap Thien, va muc ch duy nhat cua
ho la "Giac Ngo". Nh vay, trong bat c hoan
canh nao va bat c luc nao, hanh gia tu Thien
cung eu thay Thien, nghe Thien, nem Thien, va
tham ch ngi Thien na. Tuy nhien, Thien ch
that s bat au vao cai giay phut ma ngi ta thoat
"Ngo", trc khi o ngi ta ch ng ngoai va
nhn Thien bang tri thc. Trong mot y ngha sau
2643
hn, "Ngo" ch la khi iem, ch khong phai la
cu canh cua Thien. That vay, theo truyen thuyet
nha Thien, Thien s noi tieng Trieu Chau, sau khi
at c giac ngo mot thi gian rat lau, ngay luc
a tam mi tuoi ma ngai van con i hanh cc
hoc Thien. Mat khac, Hue Trung Quoc S i nha
ng, sau khi giac ngo, van tiep tuc an tu trong
nui suot bon mi nam. Thien s Trng Khanh,
sau khi giac ngo van tiep tuc toa thien hai mi
nam na. Nhng v Thien s nay d biet tat ca moi
th khi ho at c giac ngo, nhng ho van tiep
tuc kien tr tham thien suot ca i. Tai sao vay? V
ho biet t kinh nghiem trc tiep rang Thien giong
nh mot ai dng menh mong, mot kho tang bat
tan ay nhng cua cai va bao vat. Khi ngo, ngi
ta co the at en kho tang nay, co the chiem
ngng no, ngay ca chiem lay no, ma van khong
s dung hoac thu hng no tron ven ngay lap tc.
Thng th phai mat kha lau ngi ta mi hoc
c cach s dung khon ngoan mot gia san kech
su nh vay, ngay khi a lam chu no trong mot thi
gian. Dau chung ta co noi g i na, tinh than cung
nh truyen thong Thien luon phan anh tron ven
cho Thien co phan nhan manh vao "kien" hn la
"hanh". V the, dau "Ngo" ch la iem khi au,
no van la tinh tuy cua Thien. No khong phai la tat
ca cua Thien, nhng no la trai tim cua Thien
The only one business of Zen practitioners is to
practice Zen; and the they have only one aim, that
is to gain enlightenment. Thus, under any
circumstances, they see, hear, taste, and even
smell Zen all of the time. However, Zen only
begins at the moment when one first attains
Enlightenment; before that one merely stands
outside and looks at Zen intellectually. In a
deeper sense, Enlightenment is only the
beginning, but is not the end of Zen. In fact,
according to Zen legends, the celebrated Zen
Master, Chao-chou, after he gained enlightenment
for a long time, even at the age of eighty, to have
continued travelling to various places to learn
more of Zen! On the other hand, Hui-chung, the
national Master of the Tang Dynasty, after gaining
enlightenment, he remained in a mountain
hermitage for forty more years. After gaining
enlightenment, Zen master Chang-ching continued
to meditate for twenty years. These Zen masters
knew all kinds of things when they attained
 2644

enlightenment, but still they persisted in working khong tng, nhng truyen thuyet trong rong,
hard at Zen all their lives. Why? Because they nhng ch dan vu v. Theo quyen Cot Loi Thien,
knew from their direct experience that Zen is like ngay xa, co mot v Tang suot i ch cham cham
a vast ocean, an inexhaustible treasury full of gi gn gii luat cua Phat mot cach nghiem nhat.
riches and wonders. After gaining enlightenment, Mot em no, trong luc dao chi ben ngoai, ong
one may reach towards this treasury, behold it, dam len mot cai g o nghe mot cai 'boc' di ban
even take possession of it, and still not fully utilize chan. Tng mnh dam phai mot con ech ang
or enjoy it all at once. It usually takes quite a mang boc trng, v Tang an han khong nguoi, v
while to learn how to use an immense inheritance gii luat nha Phat cam cp i mang song. Cuoi
wisely, even after being in possession of it for cung, khi i ngu, ong nam m thay hang tram con
some time. No matter what we say, the spirit as ech en keu la oi mang. V Tang het sc lo lang,
well as the tradition of Zen is fully reflected in its nhng sang ngay hom sau, ong nhan ra rang vat
emphasis on "view" rather than "conduct". ong dam phai hom trc la mot qua ca tm qua
Therefore, though Enlightenment is merely the chn. Noi bat an cua ong tan bien, va lan au tien,
beginning, it is nevertheless the Essence of Zen. It ong hieu ra cau noi rang khong he co mot the gii
is not all of Zen, but it is the Heart of Zen. khach quan. Va cuoi cung, v Tang ngo c cach
Ngo Thien: Perfectly enlightenedS to ngo ve tu Thien. Hay suy ngam bai th 'hai cu' cua thien
ban tanh that cua van phap. Luc o hanh gia thay s Ba Tieu Hue Thanh roi chung ta se thay van e
rang nhat thiet ch phap eu do nhan duyen sinh mot chut ro rang hn:
ra, khong co t tnh. Ngo thien la s trc ngo ve "Mot vung lay hiu hat;
ban tanh that cua van phap. Khai niem ve t Mot con ech nhay vao;
Bodhi trong phan ng khong co tng ng trong Va tieng nc; oi chao!"
Viet va Anh ng, ch co danh t Loe sang hay ay la cai tieng thc tnh hanh gia ve ao ly cua
Enlightenment la thch hp. Mot ngi ban tanh Phat giao Thien tong. Kinh nghiem t no khong
that s cua van hu la giac ngo cai h khong hien the bay to bang cach khac, the nen bai th hai cu
tai. Cai h khong ma ngi ta thay c trong mo ta c duyen, khong tam tnh, khong bien
khoanh khac ay khong phai la h vo, ma la cai giaiAn absolutely complete enlightenment. At
khong the nam bat c, khong the hieu c that time, practitioners see that all things being
bang cam giac hay t duy v no vo han va vt ra produced by cause and environment are unreal.
ngoai s ton tai va khong ton tai. Cai h khong Enlightenment in Zen means the intuitive
c giac ngo khong phai la mot oi tng cho awareness or cognition of the Dharma-Nature, the
chu the suy gam, ma chu the phai hoa tan trong o realization of ultimate reality. The term Bodhi in
mi hieu c no. Tinh than cung nh truyen Sanskrit has no equivalent in Vietnamese nor in
thong phan anh tron ven cho thien co phan nhan English, only the word Loe sang or
manh vao kien hn la hanh. V the, dau ngo ch la Enlightenment is the most appropriate term for it.
khi au, no lai la tinh tuy cua thien. No khong A person awakens the true nature of the all things
phai la tat ca cua thien, nhng no la trai tim cua means he awakens to a nowness of emptiness.
thien. Trong Phat giao that, ngoai the nghiem ai The emptiness experienced here here is no
giac ra, khong co Phat giao. Ngo la kinh nghiem nihilistic emptiness; rather it is something
t than cua tng ca nhan, nen khong the noi bang unperceivable, unthinkable, unfeelable for it is
li hay ta bang but. Tat ca nhng g cac thien s endless and beyond existence and nonexistence.
co the lam c e truyen at kinh nghiem ay cho Emptiness is no object that could be experienced
ngi khac ch la th gi len hay ch tro cho thay. by a subject, a subject itself must dissolve in it
Ngi nao thay c th va ch a thay ngay, (the emptiness) to attain a true enlightenment. The
ngi nao khong thay cang nng theo o e suy spirit as well as the tradition of Zen is fully
ngh, lap luan cang sai e. c Phat nam ngay reflected in its emphasis on seeing into ones own
trung tam iem ay khi ngai che bai cac nha huyen nature rather than practicing. Therefore, though
am luan dieu ng thi a ra nhng giao ly awakening is merely the beginning, it is
 2645
nevertheless the essence of Zen. It is not all of
Zen, but it is the heart or the central part of Zen.
In real Buddhism, without this experience, there
would be no Buddhism. Enlightenment is the most
intimate individual experience and therefore
cannot be expressed in words or described in any
manner. All that one can do in the way of
communicating the experience to others is to
suggest or indicate, and this only tentatively. The
one who has had it understands readily when such
indications are given, but when we try to have a
glimpse of it through the indices given we utterly
fail. The Buddha was quite to the point when He
thus derided all those philosophers and vain
talkers of his day, who merely dealt in
abstractions, empty hearsays, and fruitless
indications. According to the Zen Essence, once
there was a monk who specialized in the Buddhist
precepts, and had kept to them all his life. Once
when he was walking at night, he stepped on
something. it made a squishing sound, and he
imagined he had stepped on an egg-bearing frog.
This caused him no end of alarm and regret, in
view of the Buddhist precept against taking life,
and when he finally went to sleep that night he
dreamed that hundreds of frogs came to him
demanding his life. The monk was terribly upset,
but when morning came he looked and found that
what he had stepped on was an overripe eggplant.
At that moment his feeling of uncertainty
suddenly stopped, and for the first time he
realized the meaning of the saying that there is no
objective world. Then he finally knew how to
practice Zen. Let's think of the poet concerning a
frog from Zen master Ba-Jiao, then we will see
the matter a little bit clearer:
"This ancient pond;
A frog leaps in;
Oh, the sound of water!"
It was the sound that awakened practitioners to the
truth of Zen Buddhism. The experience itself
could not be expressed in any other way; hence
the 'Haiku', merely descriptive of the occasion
with no sentiment, with no comment.
Ngo Tch: Enlightenment markDau tch cua s neither the half-lotus nor the full-lotus.
giac ngo.
Ngo Tien (1612-1673): Ten cua mot v Thien s SpeechTo speak.
Trung Hoa, thuoc tong Lam Te va o thi nha Ngon Bnh ang: Vaksamata (skt)Vasamata
Thanh (1644-1912)Name of a Chinese Zen
master of the Lin-chi Sect, who lived in the Ch'ing
dynasty.
Ngo T (1926-?): Ten cua mot v danh Tang ai
Loan Hoa vao the ky th XX. Vao nam 1961 S
sang Nhat du hoc tai hai trng ai hoc Cau Trach
va Lap Chnh ong Kinh. Nam 1968, S nhan
bang Tien S triet hoc ong Phng tai trng ai
hoc ai Coc Kyoto. S tr ve ai Loan vao nam
1969 va tru tr chua Khai Nguyen ai Nam.
Khoang cuoi nam 1969, S nhan them mot bang
Tien S na trng ai hoc ong Phng tai Los
Angeles, My Quoc. S a dung hau het cuoc i
cua mnh e hoang phap va lam t thien khap
ni trong x ai LoanName of a Taiwanese
famous monk in the twentieth century. In 1961, he
traveled to Japan to study at Komazawa and Risho
Universities in Tokyo. He obtained his Ph.D. in
Oriental Philosohy at Otani University in 1968. He
returned to Taiwan in 1969 and dwelt at Kai-Yuan
Temple in Nan-T'ai. Later, in the end of 1969, he
obtained another Ph.D. at Oriental University in
Los Angeles. He spent most of his life spreading
the Buddha-dharma and doing charity in
everywhere in Taiwan.
Ngoc Lu Sinh: Ngoc TNgoc MoLao troc
au, y mang Tang nhan ch co troc au ch khong
biet g en thien tapA clean-shaven old man.
Zen uses this term to scold a monk with a clean-
shaven head, but knows nothing about the practice
of Zen.
Ngoi An Tnh: To sit in tranquilitySee Ba The
Ngoi.
Ngoi Khong Co Ket: To sit without any fetters in
the mindSee Ba The Ngoi.
Ngoi Kiet Gia: Padumasana (p)Padmasana
(skt)Lien Hoa ToaKiet GiaTo sit cross-
leggedSee Lien Hoa Toa.
Ngoi Thien: To sit in meditative positionTo
meditate.
Ngoi Xep Cheo Long: The ngoi Thien theo kieu
Nhat Ban, ngoi xep cheo long, khong phai ban gia
ma cung khong phai kiet giaThe loose cross-
legged sitting position originated from Japan. It is
Ngon: Vaca (p & skt)Li noiWords

(skt)Equality of speechBnh ang ve viec
phat bieu.
Ngon Cu: CauSentence.
Ngon D Nan Hanh: Noi de lam khoIt is easy
to talk but much more difficult to practice.
Ngon ap: Dung ngon ng ma tra li, mot trong
hai cach oi apReply by words, one of the two
kinds of reply.
Ngon oan Ng oan: Ngon ng van ung,
ngha la dung ngon ng e hieu chan y cua Phat
va ch to e tu tap giac ngo. Nh rang neu chap
chat vao van t ngon ng co the mat i chan y. V dung hi va li mi phat ra thanh li (do duyen
ly do nay ma chung ta phai luon 'da vao ngha
ch khong phai t ng'It is alright to utilize
words and speeches; however, practitioners should
always remember that to use words and speeches
to get the correct instructions from the Buddha and
patriarchs, so that we can cultivate to attain
enlightenment. Remember if we totally attach to
words and we can miss the real meanings of the
Buddha. For this reason, we must always 'relying
on the meaning and not on the words.'
Ngon Giao: Gonkyo (jap)Scriptural text
Spoken teaching.
1) Giao thuyet nguyen thuy cua Phat To Thch
Ca, cha c ghi lai bang ch viet cho en
au the ky th nht Tay lch, khi ma Tang
Kinh Pali c ghi lai tren nhng la ke, trong
cac t vien Tch LanThe original teaching
of the Buddha, which was not recorded in
writing until the 1st century B.C., when Pali
canon was written on palm leaves in the
monasteries in Sri Lanka.
2) Giao Thuyet cua c Phat bieu hien bang
ngon ng: The teaching of Buddha as
embodied in words.
Ngon Hanh: Vaci-sankhara (p)Vacika-
samskara (skt)Saying and doingVerbal
actionsWords and deedsLi noi va hanh
ong, mot trong tam nghiep, s tao nghiep bi li
noi (chia lam hai loai, li ac oc la ac ng nghiep,
li chan thc la chan ng nghiep)Verbal
functions of the mind, one of the three kinds of
karma, the karma produced by speechSee Tam
Nghiep.
Ngon Luan: Speech.
Ngon Ngha: Li va nghaWord and meaning.
Ngon Ng: LanguageWordsSpeechVerbal
2646
expression.
Ngon Ng Ban Lai Khong: Words are basically
emptyMot hom, Hao Nguyet nghi ng, hoi
Thien s Trng Sa Canh Sam rang: "Ngai Vnh
Gia Huyen Giac noi 'Lieu tc nghiep chng ban
lai khong, v lieu ng tu hoan tuc trai' la sao?"
Trng Sa Canh Sam tra li: "Ong cha hieu
nghiep chng." Hao Nguyet hoi: "The nao la
nghiep chng?" Trng Sa Canh Sam ap: "Ban
lai khong." Hanh gia tu Thien nen luon nh rang
ngon ng the tanh la khong; v vay chung ta phai
hp). Neu chung ta vo tnh noi ra nhng li khong
vui cho ngi khac, tc la chung ta a tao nghiep
d. en lt ngi nghe nhng li noi ton thng
th ho co y cach ap tra lai lam cho cn gian cua
chung ta bung phat len. Mot khi chung ta biet
c the tanh cua ngon ng la khong, cn gian cua
chung ta se khong sanh khi, va chung ta se kiem
soat tnh huong bang mot phng cach tch cc
hn. ay la viec kho khan nhat trong cuoc song
hang ngay cua chung ta, nhng hanh gia tu Thien
khong co cach nao tot hn cach nayOne day,
Hsao-ywe, being doubtful of karmic obstructions,
asked Zen master Chang Sha Ching Chen, "What
does it mean when Master Hsuan-chueh said that
'When truly understood all karmic obstructions, in
their essence, are empty. When there is no
realization, all debts must be paid?'" In respond,
Master Chang Sha Ching Chen simply said, "You
have not fully comphreded the meaning of karmic
obstructions." Hsao-ywe asked again, "Then what
is Karma?" Chang Sha Ching Chen said, "It is
basically empty!" Zen practitioners should always
remember that spoken words are non-existent; so
we must use the air and our tongue to form and
speak the words. If we inadvertently say
unpleasant things to others, we have just created
bad karma. In turn, people try to find hurtful words
to respond with the intention to provoke our anger.
Once we know that words are non-existent, our
anger will not arise, and we will control the
situation in a more positive way. This is the most
difficult thing to do in our life, but Zen
practitioners have no other better way.
Ngon Ng Duc: Attraction to Talk.
Ngon Ng Ky Hieu: Thu AnSign language.
Ngon Ng Thien: Zen languagesSee Thien
 2647

Ng. realization and teaching, between inner

Ngon Ng Van T: Desanapatha (skt)Giao ly, knowledge and instruction, are kept away from
s tung oc va chuyen ke, van van. Trong Kinh the control of mere speculation.
Lang Gia, c Phat nhan manh vao s at t noi Ngon Thuyet T Tanh: T tanh cua li noi
cai chan ly ma het thay cac c Nh Lai trong Own-nature of expressions.
qua kh, hien tai va v lai the chng, ch khong Ngon Thng Sinh Ngon, Cu Thng Sinh Cu:
phai la ng ngon van t. Canh gii cua Nh Lai Tren li them li, tren cau them cau. T nay co
tang von la A Lai Da Thc th thuoc ve ch Bo ngha chung ta a co ngon cu lai them bnh lua n
Tat Ma Ha Tat theo uoi chan ly ch khong thuoc giai thch them na. T nay cung am ch moi th
cac triet gia chap vao van t, hoc hanh va suy dien vng mac troi buoc eu do tam con ngi tao
suongTeaching, recitation, and stories, etc. In raTo add more words to words, and add more
the Lankavatara Sutra, the Buddha emphasized sentences to sentences. The term means we add
the inner attainment of the truth, not the teaching more commentaries and interpretations to words
realized by all the Tathagatas of the past, present, and sentences that we have had already, the term
and future. The realm of the Tathagatagarbha also implies all kinds bondage are mind-made.
which is the Alayavijnana belongs to those Ngon Tien Thng Lao: Khen ngi va ban
Bodhisattva-Mahasattvas who follow the course of thng cho nhng ai tu hanh tinh tan trong t
truth and not to those philosophers who cling to vienCommend and praise those who diligently
the letter, learning, and mere discourse. cultivate (cultivate with great effort) in a
Ngon Ng Vo Trien S: Words and speeches monastery.
cannot carry the truthSee ong Sn T Cu (1). Ngon Tran: Nhng ieu c trnh bay ra bang
Ngon Phan Biet: Phan biet bang li noiVerbal li noi, nh phap suy luan trong Nhan Minh Hoc
discrimination. Things set out in words, i.e. a syllogism.
Ngon Qua Ky Thc: Li noi thoi phongTo Ngon T: WordsLanguageTrong Kinh Lang
exaggerate. Gia, c Phat day: Chnh do con ngi khong
Ngon Th: Oral offeringDung li ai ng nong biet ro cai ban tanh cua cac ngon t, nen ngi ta
am lam cho ngi yen vuiTo offer kind and xem ngon t la ong nhat vi y ngha.In the
warm words to relieve others. Lankavatara Sutra, the Buddha taught: It is owing
Ngon Thuyen: Ngon ng la cong cu e giai thch, to his not perfectly understanding the nature of
lam ro ngha ly, giong nh cai nm la dung cu e words that he regards them as identical with the
bat caWords as explaining meaning; sense.
explanation. Ngon T Bnh ang: Sameness in wordsay
Ngon Thuyen Trung ao: Ngon ng la cong cu la mot trong bon loai bnh ang trong Kinh Lang
e giai thch, lam ro ngha ly cua Trung ao, Gia. Bnh ang ve ngon t ngha la tat ca ch Nh
giong nh cai nm la dung cu e bat caWords Lai eu noi sau mi bon am giai hay am thanh
as explaining meaning of the Middle Path. khac nhau ma ngon ng cua Pham Thien phat am,
Ngon Thuyet: See Ngon Ng. va ngha la ngon ng cua ch Nh Lai nghe ra
Ngon Thuyet Phap Tng: Desana (skt) giong nh am giai cua loai chim Ca Lang Tan
DiscourseTeaching dharmaBai thuyet GiaSameness in words is one of the four sorts
giangNgon thuyet phap tng hay giao ly bang of sameness according to The Lankavatara Sutra,
ngon t trai vi s t chng. Trong Kinh Lang Gia, which means that all the Tathagatas speak in
c Phat day: Nhng ai hieu ro s khac biet gia sixty-four different notes or sounds with the
the chng va giao ly, gia cai biet t noi va s language of Brahma is pronounced, and that their
giao huan, eu c tach xa s ieu ong cua suy language sounding like the notes of Kalavinka
dien hay tng tng suong.Word-teaching bird is common to all the TathagatasSee T
contrasted with self-realization. In the Bnh ang.
Lankavatara Sutra, the Buddha taught: Those Ngon Vong L Tuyet Chi Khong: Anupalambha-
who well understand the distinction between sunyata (skt)Vo S Hu KhongSee Bat Kha

ac Khong.
Ngon Y: Tuy vao ngon ng ma giai thch. Tat ca
cac phap hu vi eu quy vao loai co the nh
ngha hay giai thch bang ngon ng (khac vi phap
vo vi khong the goi ra bang ten, khong the dien ta
bang li)Word-dependence, i.e. that which can
be expressed in words, the phenomenal or
describable.
Ngot Am Pho Ninh Thien S (1197-1276):
Gotsuan-funei (jap)Gottan-funei (jap)Wu-an
P'u-ningTen cua mot thien s Trung Hoa, dong
Thien Dng Ky, thuoc phai Lam Te; e t va minh che ng: Ignorant, immature, a simpleton,
ngi noi phap cua thien s Vo Chuan S Pham.
Ong sang Nhat nam 1260, lai vai nam trong
chua Kien Trng. Sau o, ong tr ve Trung Hoa
va mat tren ng hanh hngName of a
Chinese Zen master, of the Yogi tsung (Yangchi
branch) of the Rinzai school; a student and dharma
successor of Zen master Wu-chun Shih-fan. Wu-
an went to Japan in 1260, where he was active for
some years in the Kencho-ji monastery. Later he
returned to China, where he died on a pilgrimage.
Ngu: Monkey-wittedSillyStupidIgnorant.
Ngu D Sinh: Balaprthagjana (skt)Low and
foolish peopleNgu PhuCh hang pham phu
ngu si thap henSee Pham Phu.
Ngu on: Vo minh va an onIgnorant and
dull-witted.
Ngu ong: Bala (skt)Ngu nh mot a con
ntIgnorant like a child.
Ngu ong Tr Trai Tam: Mind of
ConfucianismNhan thaCo gang vt len
song i ao c, nh trng hp cua Khong Giao witted. However, the Mahayana goes beyond
(nhan tha)The Vehicle of human beings
striving to have a moral life, i.e., the stage of
Confucianism, one of the ten stages of spiritual
development.
Ngu ng ong That Thien S (1579-1661):
Ten cua mot v Thien s Nhat Ban thuoc tong
Lam Te vao the ky th XVIIName of a
Japanese Zen master of the Lin-chi Sect in the
seventeenth century.
Ngu Hoac: Me hoac bi vo minhDeluded by
ignorant, the delusion of ignorance.
Ngu Kien: My humble (modest) opinion.
Ngu Muoi: Khong bietIgnoranceIgnorant (a).
Ngu Muoi Vo Tri: Ngu anTotally ignorant.
Ngu Nhan: See Pham Phu.
2648
Ngu Pham Tang: V tang b vo minh khong che
Ignorant monk.
Ngu Phap: Con 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 ThaIgnorant, or
immature law, or method, i.e. that of sravakas and
pratyeka-buddhas, Hinayana.
Ngu Phu: Bala (skt)1) Pham phu: Foolish
common people; 2) Ngi khong giac ngo: A man
not yet illuminated, i.e., ignorant; 3) Ke b vo
dominated by avidya (ignorance).
Ngu Phu S Hanh Thien: Balopacarikam (skt)
Theo Kinh Lang Gia, ay la mot trong bon th
Thien nh. Du ngi thc hanh loai Thien nh
nay b xem la ke ngu si kem tr, ay van la mot
loai Thien thong dung ma phan ong ngi ta thc
tap, trong o co ca nhng ngi thong minh va
nhay tr. Tuy nhien, ai Tha con i xa hn cac
loai Thien nh nay la nhng th von t nhieu van
co tnh cach tng oi, thieu t nhien va khong
phai la loai toi thng; v loai Thien nay chu trong
ve quan bat tnh, ve s vo thng cua cac s vat
va ve nhng kho au cua cuoc i, van van, la bai
hoc au tien cho nhng ngi mi nhap mon Phat
giaoAccording to the Lankavatara Sutra, this is
one of the four kinds of Dhyanas. Though he is
regarded as ignorant or dull-witted (bala) who
practices this kind of Dhyana, this is the ordinary
form of meditation carried on by most people,
some of whom are quite intelligent and sharp-
these meditations which are more or less relative
and artificial and not of the highest sort; for
meditating on impurities, the impermanence of
things, sufferings of life, etc., is the first lesson for
the beginners of BuddhismSee T Chung Thien
nh.
Ngu Si: Mudha (skt)Tieng Phan la Mo Ha, co
ngha tam tnh am muoi, hay vo minh va khong
giac ngo, khong co tr sang suot e thong at s ly
(con goi la vo tr, vo kien, vo hien quan, hon muoi,
ngu si, vo minh, va hac am)Thick-skulled
(headed)StupidIgnorant and unenlightened.
Ngu Tang: V tang b vo minh khong che
Ignorant monk.
Ngu Trung Chau Cap Thien S (1323-1409):

Guchu Shukyu Zenji (jap)Thien s Ngu Trung
Chau Cap, mot trong nhng Thien s noi tieng cua
Nhat Ban vao the ky th XIV. S la ngi khai
sang ra phai Phat Thong T, mot trong nhng
nhanh thien quan trong nhat trong trng phai
Lam Te Nhat Ban. Hien nay phai nay co khoang
50 ngoi t vien tren khap Nhat Ban Zen master
Guchu Shukyu, one of the most famous Japanese
Zen masters in the thirteenth century. He was the
founder of the Butsuji branch, one of the most
important branches from Lin-Chi school in Japan.
Up to now, this branch has about 50 temples
throughout Japan.
Ngu Trung Hoa Thng Ng Luc: Guchu
Shukyu Zenji's Records of TeachingsSee Ngu
Trung Chau Cap Thien S.
Ngu Trong Tnh Thc: Jagarite-sutte (p).
1) Thuat ng Pali 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 nhienJagarite 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 own.
2) Danh t Nam Phan Sutte khi c dung e
2649
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
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
undeluded.
3) 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 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.
Ngu: Panca (skt)Five.
Ngu A Ham: Nam bo kinh A Ham: Trng A
Ham (Dirghagama), chep lai nhng bai kinh dai;
Trung A Ham (Mahdyamagama or Majjhima-
Nikaya), chep lai nhng bai Phap dai trung bnh;
Tap A Ham hay Tang Duc a A Ham (Samyutta-
Nikaya or Samyuktagama), chep lai nhng cau
kinh tng t nhau; Tang Nhat A Ham hay ng
Quat a La A Ham (Anguttara-NikayaEko-

ttarikagama), chep lai nhng bai Phap sap xep
theo con so; Khuat a Ca A Ham (Khuddaka-
NikayaKsudrakagama), chep lai nhng cau ke
van tatThe five Agamas: Collection of Long
Discourses, Collection of Middle-length
Discourses, Collection of Kindred Sayings
(Samyutta-Nikaya), Collection of Gradual
Sayings, and Smaller Collection.
Ngu A Ham Thien: See Ngu Tnh C thien.
Ngu Ac: Nivarana (skt)The five sinsNam loai
ac: sat sanh, trom cap, ta dam, vong ng, va uong
nhng chat cay ocFive evil activites: killing,
stealing, sexual misconduct, lying, and drinking
intoxicants.
Ngu Ac ao: Five evil destiniesNam ng tai
sanh vao coi acSee Ngu Thu.
Ngu Ac Kien: Five evil viewsNam cai nhn sai
lamSee Ngu Ta Kien.
Ngu Ac Thu: See Ngu Thu.
Ngu Am: The five notes of the musical scale
(instrument).
Ngu Am Cai: Nam th ngan cheFive coverings.
Ngu Am Hoa Sn: Ho-Shan-Wu-Yin (chi)
Kasan Muin (jap)See Hoa Sn Ngu Am.
Ngu Am: See Ngu Uan.
Ngu Am Kho: S kho do ngu amSuffering of
the five aggregates.
Ngu Am Ma: The five maras associated with the
five skandhas (skandha-maras)See Ngu Uan.
Ngu Am Thanh Suy Kho: Cai kho gay ra do nam
amSuffering due to the five aggregates
Suffering due to the raging aggregates (all the ills
of the five skandhas)ay la s kho au ve
nhng thanh suy cua than tam ma chung ta khong
kiem soat c nen kho au phien naoSuffering
of all the ills of the five skandhas. This is the
suffering of a body and mind that are too
demanding and almost uncontrollableSee Bat
Kho.
Ngu Am The Gian: World of the five aggregates.
Ngu Am X Thanh Kho: Cai kho gay ra do nam
amSuffering due to the five aggregatesSee
Ngu Am Thanh Suy Kho.
Ngu An: See Ngu o (B).
Ngu Ba La Mat: Nam Ba La Mat: bo th, tr gii,
nhan nhuc, tinh tan, va thien nhThe five
paramitas: almsgiving (dana), commandment-
2650
keeping (sila), patience under provocation
(ksanti), zeal (virya), and meditation (dhyana).
Ngu Bach D Bo: Nam tram bo phai khac nhau
c thanh lap 500 nam sau ngay Phat nhap
dietThe five hundred sects according to the five
hundred years after the Buddhas death.
Ngu Bach Do Tuan: Theo Kinh Phap Hoa th con
ng i en at chau bao la con ng dai nam
tram do tuan ay kho khan nguy hiem According
to the Lotus Sutra, the journey to the Land of
Treasure is the five hundred Yojanas of difficult
and perilous journey.
Ngu Bach ai La Han: Nam tram v ai La Han
la nhng v a soan ra bo Vi Dieu Phap Ty Ba Sa
Luan, bon tram nam sau ngay Phat nhap diet
Five hundred great arhats who formed the synod
under Kaniska and are supposed compilers of the
Abhidharma-Mahavibhasa-Sastra, four hundred
years after Buddha entered nirvana.
Ngu Bach Gii: 500 gii Ty Kheo Ni, that s la
348The five hundred rules for nuns, actually
348See Gii Cu Tuc.
Ngu Bach Kiet Tap: 500 v Ty Kheo ket tap giao
phap cua c Phat lan au tien500 Buddhist
monks compiled the Buddha-dharma (compilation
of sutras) for the first timeSee Ket Tap Kinh
ien.
Ngu Bach Nien Ky: Five hundred-year period.
Ngu Bach Sinh: Five hundred generations.
Ngu Bach Than Nhan: 500 nguyen nhan sinh ra
than do v Ty Kheo a ac qua A La Han trnh
bay500 causes of the creation of the body,
presented by 500 Buddhist monks who had
already attained arhathood.
Ngu Bach The: Five hundred generations.
Ngu Bach The Nguyen: Nam tram the nguyen
cua c The Ton khi ngai con tu nhan vFive
hundred vows of the World Most Venerable when
he cultivated in his human life.
Ngu Bach Van S: Nam tram cau hoi cua ngai
Muc Kien Lien hoi Phat ve van e gii luat The
five hundred questions of Mahamaudgalyayana to
the Buddha on discipline.
Ngu Bao: Nam th qu la vang, bac, tran chau, san
ho, ma naoThe five precious things such as
gold, silver, pearls, coral and amber.
Ngu Bao Thien Quan: See Ngu Phat Bao Quan.
Ngu Bat Nha Tr: Yeshe nga (tib)Five prajna
 2651

wisdomsFive wisdoms. Tng Tong: tn bat thoi, v bat thoi, chng bat
Ngu Bat Thc: Nam thc va thc th tam trong thoi, hanh bat thoi, va luat nghi bat thoi The five
Duy Thc HocFive sensory consciousnesses non-backslidings according to the Dharmalaksana:
and the eighth consciousness in the Mind-Only never receding from the faith obtained, never
See Ngu Thc and Bat Thc (I) (B). receding from the position attained, never
Ngu Bat Chnh Thc: Nam th khong hp cho receding from the realization attained, never
mot v Tang an: canh non, la cay, bong, trai, va receding from a right course of action, and never
botFive improper things for a monk to eat: receding from being in accordance with
twigs, leaves, flowers, fruit, and powder. procedures.
Ngu Bat Hoan Qua: See Ngu Tnh C Thien. Ngu B Mat: Nam v Kim cang Bo Tat: kim cang
Ngu Bat Hoan Thien: Nam tang tri ma chung tat oa, duc kim cang, xuc kim cang, ai kim cang,
sanh khong con b tai sanh vao cac ng d va man kim cangThe five Bodhisattvas of the
naFive Heavens-from-which-there-is-no- Diamond realm: Vajrasattva, Bodhisattvas of
return because the residents do not ever fall back Desire, Bodhisattvas of Contact, Bodhisattvas of
to the lower realms. Love, and Bodhisattvas of Pride.
Ngu Bat Kha T Ngh: Theo Tr o Luan, co Ngu B Mat Man a La: Mandala of the five
nam th bat kha t ngh: chung sanh vo bien bat vajrasattvasMan a La gom mi bay hnh anh,
kha t ngh; nghiep qua bao bat kha t ngh; nh gom nam v Kim Cang Bo Tat va mi hai v th
lc cua Thien gia la bat kha t ngh; lc cua cac gia theo hauThe Mandala of this group contains
rong la bat kha t ngh; Phat phap la bat kha t seventeen figures representing the five esoteric
nghAccording to the Sastra on the Prajna- Bodhisattvas with their twelve subordinates.
Paramita Sutra, there are five inconceivable or Ngu Bien: Nam loai bien kien: th hu, th vo,
thought-surpassing or beyond mentation things: diec hu diec vo, phi hu phi vo, va phi phi hu
innumerable number of sentient beings is phi phi voThe five alternatives: things exist,
inconceivable; karmic consequence is things do not exist, both exist and non-exist,
inconceivable; the concentration power of a zen neither exist nor non-exist, neither non-exist nor
practitioner is inconceivable; the power of dragons are without non-existence.
is inconceivable; the Buddha Law is Ngu Bien Hanh: Nam loai tam s tng ng vi
inconceivable. moi tam vng: tac y, xuc, tho, tng, va tThe
Ngu Bat Nam: See Ngu Chung Bat Nam. five universal mental activities associated with
Ngu Bat Nang X: Theo Kinh Phung Tung trong every thought: idea, contact, reception,
Trng Bo Kinh, co nam bat nang x (nam ieu conception, and perception.
ma mot v Ty Kheo khong the lam c): mot v Ngu Bnh: Nam cai bnh ma Phat giao Mat Tong
lau tan Ty Kheo khong the co y sat hai i song dung e dang hoa cung Phat, hoa trong bnh c
loai hu tnh, khong the co y lay cua khong cho e cam chung vi nam quy vat, nam loai hat va nam
tao toi trom cap, khong the co y hanh dam, khong loai thuoc tron vi nc hoaThe five vases used
the t mnh biet ma noi lao, khong the tieu dung by the esoteric school for offering flowers to their
cac vat cha cat vao cac thu vui duc lac nh khi Buddha, the flowers are stuck in a mixture of the
con la c sAccording to the Sangiti Sutta, there five precious things, the five grains and the five
are five impossible things: A Bhikkhu is incapable medicines mingled with scented water.
of deliberately taking the life of a living being, Ngu Bnh Quan anh: Le Quan anh vi nam
incapable of taking what is not given so as to cai bnh tng trng cho tr hue cua nam v Phat
constitute theft, incapable of committing sexual Baptism with water of the five vases representing
intercourse, incapable of telling a deliberate lie, the wisdom of the five BuddhasSee Ngu Phat.
incapable of storing up goods for sensual Ngu Bnh Tr Thuy: Nam bnh la bieu tng cua
indulgence as he did formerly in the household nam phan trong Kim Cang Gii va nc hoa tr
life. hue cua nam v PhatThe five vases are
Ngu Bat Thoi: Nam ieu bat thoi theo Phap emblems of the five departments of the

Vajradhatu, and the fragrant water of the wisdom
of the five Wisdom-BuddhasSee Ngu Phat Tr.
Ngu Bo Th: Five kinds of dana or charitySee
Ngu Chung Bo Th.
Ngu Bo Uy: Five FearsSee Ngu Uy.
Ngu Bo e: Nam giai oan i en giac ngo: phat
tam bo e (v vo thng Bo e ma phat tam), Sutras in the Tien-Tai Sect: Avatamsaka Sutra,
phuc tam bo e (che phuc phien nao ma tu hanh
cac hanh Ba La Mat), minh tam bo e (quan sat
cac phap e tu hanh Bat Nha Ba La Mat), xuat
ao bo e(xuat ly tam gii va at en nhat thiet See Ngu Tr Nh Lai.
tr), va vo thng bo e (at ti tnh trang vo duc Ngu Bo Hp oan: Nam bo hp oanTo cut off
va vo thng Bo e)The five bodhi or stages of
enlightenment (five kinds of enlightenment):
resolve on supreme bodhi, mind control (the
passions and observance of the paramitas), mental
enlightenment, study and increase in knowledge
and in the prajnaparamitas, mental expansion,
freedom from the limitations of reincarnation and
attainment of Complete knowledge, and
attainment of a passionless condition and of
supreme perfect enlightenment.
Ngu Bo: The five classes or groups.
(A) T Dieu e va Tu ao: The Four Noble
truths and PracticeSee T Dieu e and Tu
ao.
(B) Tieu Tha Ngu Bo: The five early Hinayana
SectsSee Nhat Thiet Hu Bo.
(C) Nam bo cua Kim Cang Gii: The five groups
of Vajradhatu MandalaSee Kim Cang Gii
Ngu Bo.
Ngu Bo ai Luan: Nam bo luan ln: Du Gia S
a Luan, Phan Biet Du Gia Luan, ai Tha
Trang Nghiem Kinh Luan, Bien Trung Bien Luan
Tung, Kim Cang Bat Nha LuanThe five great
sastras: Ceremonials of the esoteric cult for
ridding from calamity, Ceremonials of the esoteric
cult for prosperity, Ceremonials of the esoteric
cult for subduing evils (spirits), Ceremonials of the
esoteric cult for seeking the love of Buddhas,
Ceremonials of the esoteric cult for calling the
good to aid.
Ngu Bo ai Luat: Nam bo luat ln: am Ma Cuc
a (T Phan Luat gom Phap chnh, phap ho, phap
kinh, phap mat), Tat Ba e Ba (Thap Tung Luat),
Di Sa Tac Bo (Ngu Phan Luat), Ca Diep Di Bo
(Giai Thoat Gii Kinh), va Ba Thu Phu La Bo
The first five volumes of Vinayana of Hinayana
2652
Sects: Dharmagupta, Sarvastivada, Mahisasaka,
Kasyapiya, and Vatsiputriya.
Ngu Bo ai Tha Kinh: Five great mahayana
sutrasNam bo kinh ln trong trng pha i Thien
Thai: Hoa Nghiem, ai Tap, ai Bat Nha, Phap
Hoa, va Niet BanThe five chief Mahayana
Mahasanghata Sutra, Mahaprajna Sutra, Lotus
Sutra, and Nirvana Sutra.
Ngu Bo Giao Chu: The five Dhyani-Buddhas
the five classes of misleading thingsSee Ngu Bo
(A).
Ngu Bo Mat Kinh: Nam bo kinh cua mat giao
Five tantric books.
Ngu Bo Ton Phap: See Ngu Chung Tu Phap.
Ngu Cai: Pancanivaranani (skt)Five
obscurationsNam nap che hay nam chng ngai
ve tinh than va luan ly khien chung sanh chang
thay chang tr c thien phap: tham duc, san
nhue, thuy mien, trao hoi (s xao ong an nan
trong tam), va nghi phapFive covers, mental
and moral hindrances, which prevent sentient
beings from seeing and practicing good deeds:
desire, anger, drowsiness, excitability (uddhacca-
kukkcca-avarana (skt), and doubt.
Ngu Canh: 1) Nam canh hay nam thi trong em:
The five night watches; 2) Canh th nam trong
em: The fifth period or watch of the night.
Ngu Canh: Five external objectsNam ngoai
giiNam canh hay nam phap, la canh gii s
duyen cua ngu can: sac, thanh, hng, v, va
xucThe five objects of the five senses,
corresponding to the senses: form, sound, smell,
taste, and touch.
Ngu Canh Gii: Nam canh gii cua chung sanh
bao gom: Th nhat, Duc Gii (Kamadhatu (skt)
hay the gii cua cac loai sinh ong. Th nh, Sac
Gii (Rupadhatu (skt). Canh sac gii: s thien
thien, nh thien thien, tam thien thien, va t thien
thien. Th ba, Vo Sac Gii (Arupadhatu (skt).
Canh gii vo sac: khong vo bien x, thc vo bien
x, vo s hu x, va phi tng phi phi tng x.
Th t, Tch Diet a (Nirodha-samapatti (skt),
canh gii cua Bo Tat hay A La Han. Th nam,
Phat a hay Phap gii a hay thien quan ve
nguyen ly pho bien, t the giiFive realms of
 2653

all sentient beings: First, the world of living beings dharmas: First, faith or virtue of belief or the
or the sensual realm or the realm of desire. sense of belief in the Triple Gem and the Four
Second, heaven with form: first dhyana heaven, Noble Truths. Second, energy (vigor) or virtue
second dhyana heaven, third dhyana heaven, and of active vigor or the sense of endeavor or
fourth dhyana heaven. Third, heaven without vigor to cultivate good deeds. Third, memory,
form: the endlessness of space, the endlessness of mindfulness, or virtue of midfulness (sense of
mind, the heaven of nothingness, neither memory or right memory). Fourth, visionary
conscious nor unconscious state of heaven. Fourth, meditation, samadhi, or virtue of
extinction, the realm of Bodhisattva or Arhat. concentration (concentration or sense of
Fifth, abstract-meditation on the universal meditation). Fifth, virtue of wisdom vor
principle, i.e., world: Dharmadhatu-samapatti awareness, the sense of wisdom or thinking of
(skt). the truth.
Ngu Can: Panca-indryani (skt)Pancendriyani Ngu Can Ban: See Ngu Can Ban Phien Nao.
(skt)Gokon (jap)Five facultiesFive roots. Ngu Can Ban Phien Nao: Nam phien nao can
(A) Theo Kinh Phung Tung trong Trng Bo ban: tham, san, si, man, va nghiThe five great
Kinh, co nam can: mat, tai, mui, li, va than. passions or disturbers or Klesas: desire, anger or
Ngu can co the la nhng ca ngo i vao a hatred, stupidity or ignorance, pride, and doubt.
nguc, ong thi chung cung la nhng ca ngo Ngu Can Sac: Five colors of the facultiesNam
quan trong i vao ai giac, v t o ma chung sac cua cac can: Th nhat, Tn Can tng ng vi
ta gay toi tao nghiep, nhng cung nh o ma sac Trang co ngha la v tin ni Tam Bao va T
chung ta co the hanh tr chanh ao Dieu e nen chung sanh co the vt qua moi cau
According to the Sangiti Sutta in the Long nhiem. Th nh, Tan Can tng ng vi sac o, co
Discourses of the Buddha, there are five ngha la ai can dung. Th ba, Niem Can tng
roots or faculties (indriyani)The five ng vi sac Vang, co ngha la at en chanh niem
organs of the sensesFive spiritual faculties: e co nh Tue. Th t, nh Can tng ng vi
eyes, ears, nose, tongue, and body. The five sac Xanh, co ngha la ai Khong Tam Muoi. Th
sense-organs can be entrances to the hells; at nam, Hue Can tng ng vi sac en, co ngha la
the same time, they can be some of the most sac cu canh cua Nh LaiThe five senses
important entrances to the great correspond to colours: First, the sense of belief
enlightenment; for with them, we create corresponds to White colour, signifies that owing
karmas and sins, but also with them, we can to the belief in the Triple Gem and the Four Noble
practise the right way. Truths, sentient beings are able to overcome all
(B) Nam Can Khac: lac, kho, hy, u, va xa Five defilements. Second, energy or Vigor corresponds
more faculties: pleasant bodily feeling, pain, to Red colour, signifies great endeavor. Third,
gladness, sadness, and indifferent feeling. mindfulness corresponds to Yellow colour,
(C) Nam Can Khac: Th nhat, Tn Can signifies that cultivators try to reach right memory
(Sraddhendriya (skt)Saddha (p). Tin tng so that they can obtain both Concentration and
vng chac ni Tam Bao va T Dieu e. Th Wisdom. Fourth, concentration corresponds to
nh, Tan Can (Viryendriya (skt) hay tinh tan Blue colour, signifies Great Empty samadhi. Fifth,
tu tap thien phap. Th ba, Niem Can wisdom corresponds to Black colour, signifies the
(Smrtindriya (skt) hay nh ti chanh niem. supreme colour of the Tathagata.
Th t, nh Can (Samadhindriya (skt). nh Ngu Cam: See Ngu Gii.
tam lai mot cho hay chuyen chu tam vao mot Ngu Can Chi: Theo Kinh Phung Tung trong
cho. Th nam, Hue Can (Prajnendriya (skt). Trng Bo Kinh, co nam can chi. Can chi th
Tr hue sang suot khong vong tng hay s nhat: ay v Ty Kheo co long tin, tin tng s
hieu biet hay suy ngh chan lyFive more giac ngo cua Nh Lai: ay la The Ton, bac A La
facultiesThe five positive agentsThe five Han, Chanh ang Giac (Chanh ang Chanh
roots that give rise to other wholesome Giac), Minh Hanh Tuc, Thien The, The Gian Giai,
 2654

Vo Thng S, ieu Ng Trng Phu, Thien Nhan Ngu Cau Y Thc Hien Lng: Manasapratyaksa
S, Phat, The Ton. Can chi th nh: V ay thieu (skt)Y thc cong vi nam can (mat, tai, mui,
benh, thieu nao, s tieu hoa c ieu hoa, khong li, than) cung luc nhan thcConsciousness
lanh qua, khong nong qua, trung bnh hp vi s and five faculties perceive at the same time.
tinh tan. Can chi th ba: V ay khong lng ao, Ngu Chanh Hanh: See Ngu Chanh Hanh.
doi gat, neu ro t mnh mot cach chn that oi vi Ngu Chanh Hanh: Panca-cara (skt)Five correct
bac ao S, oi vi cac v sang suot hay oi vi practicesFive right actsNam chanh hanh: tung
cac v ong pham hanh. Can chi th t: V ay song oc chanh hanh, quan sat chanh hanh, le bai
sieng nang, tinh tan, t bo cac ac phap, thanh tu chanh hanh, xng danh chanh hanh, va tan than
cac thien phap, cng quyet, kien tr no lc, khong cung dng chanh hanhThe five proper courses
tranh ne oi vi cac thien phap. Can chi th nam: to ensure the bliss of the Pure Land: intone the
V ay co tr tue, thanh tu tr tue hng en s three sutras (Amitabha, Infinite Life, Meditation
sanh diet cua cac phap, thanh tu Thanh quyet on the Infinite Life), meditate on the Pure Land,
trach, a en s oan diet chn chanh cac kho worship solely Amitabha, invoke the name of
auAccording to the Sangiti Sutta in the Long Amitabha Buddha, and extol and make offerings
Discourses of the Buddha, there are five factors of to Amitabha Buddha.
endeavour: The first factor of endeavour: Here a Ngu Chanh Sac: See Ngu Sac.
monk has faith, trusting in the enlightenment of Ngu Chau: The five continents.
the Tathagata: Thus this Blessed Lord is an Ngu Chi Tac Phap: Avayava (skt)Nam chi tao
Arahant, a fully-enlightened Buddha, perfected in phap: Lap Tong, noi ve s tnh cua ch phap
knowledge and conduct, a Well-Farer, Knower of (Pratijna (skt); Bien Nhan, da theo cac phap ma
the world, unequalled Trainer of men to be tamed, kien lap ra ngon luan thuan ch vi ao ly (Hetu
Teacher of gods and humans, a Buddha, a Blessed (skt); Dan Du, so sanh vi cac phap de hieu
Lord. The second factor of endeavour: He is in (Udaharana (skt); Hp (Upanaya (skt); Ket
good health, suffers little distress sickness, having (Nigamana (skt)The five parts of a syllogism:
a good digestion that is neither too cold nor too the proposition, the reason, the example, the
hot, but of a middling temperature suitable for application, and the summing up or conclusion.
exertion. The third factor of endeavour: He is not Ngu Chi Thien: Five factors of absorptionTheo
fraudulent or deceitful, showing himself as he Ty Kheo Piyadassi Mahathera trong Phat Giao
really is to his teacher or to the wise among his Nhn Toan Dien, e ieu phuc nam trien cai, hanh
companion in the holy life. The fourth factor of gia cung can phai trau doi va phat trien nam yeu
endeavour: He keeps his energy constantly stirred to tam ly goi la chi thien. Chnh nam chi thien nay
up for abandoning unwholesome states and se nang cac cap thanh tnh tam cua hanh gia t
arousing wholesome states, and is steadfast, firm thap len cao. Tam ket hp vi chung tr thanh tam
in advancing and persisting in wholesome states. thien. Cac thien chi nay theo th t tng chi mot,
The fifth factor of endeavour: He is a man of che ng cac trien cai ngan can con ng thien
wisdom, endowed with wisdom concerning rising nh cua hanh gia. Th nhat, Tam (Vitakka (p),
and cessation, with the Ariyan penetration that c dung e che ng hon tram da di. Th nh,
leads to the complete destruction of suffering. Sat (Vicara (p), c dung e che ng hoai nghi.
Ngu Cau Luan: Nam v ong tu vi Phat Thch Th ba, Ph (Piti (p), ph hay hy lac c dung e
Ca va cung la nam e t quy-y au tien vi che ng san han. Th t, Lac (Sukha (p), an lac
NgaiSakyamunis five comradesSakyamuni c dung e che ng phong dat va lo au. Th
five old companions in asceticism and first nam, Nhat iem tru (Ekaggata (p), c dung e
converts. che ng tham ducAccording to Bhikkhu
Ngu Cau Y Thc: Thinking consciousness that Piyadassi Mahathera in The Spectrum of
arises with the five sense consciousnessesNhan Buddhism, to overcome these five hindrances, one
thc suy ngh nay sinh cung vi cai biet cua nam has to develop five psychic factors known as five
giac quan. factors of jhana. It is the psychic factors that raise
 2655

the practitioner from lower to higher levels of xau ac: khong con lan me ve hanh kiem cua nam
mental purity. The consciousness that is associated n. Moi ngi eu muon co t tng xau ac cua
with them becomes known as jhana. These rieng mnh, t o dan en nhng tranh cai, anh
psychic factors, in order, step by step, subdue the nhau, bat cong va xau ac. Th t la khong ton
hindrances that block the path of concentration: trong quyen li cua ngi khac: ngi ta co
First, applied thought is used to subdue sloth and khuynh hng khong ton trong quyen li cua
torpor. Second, sustained thought is used to ngi khac, t tang boc thoi phong mnh len bang
subdue doubt. Third, joy is used to subdue ill-will. cong sc cua ngi khac, lam gng xau ve hanh
Fourth, happiness is used to subdue restlessness kiem, bat cong trong li noi, la gat, ph bang va
and worry. Fifth, one pointedness or unification of li dung ngi khac. Th nam la xao lang nhiem
the mind which is used to subdue sense desire. vu: ngi ta co khuynh hng xao lang bon phan
Ngu Chnh Thc: Pancabhojaniya (skt)Ban Gia cua mnh oi vi ngi khac. Ho ch ngh en s
Bo Thien NiBan Gia Bo Xa NiNgu Ham thoai mai cho rieng mnh, va quen mat i nhng
Thc hay Ngu Chnh Thc hay nam loai thc an hue ma ho a nhan do o gay ra s kho chu
pham chnh: cm gao trang, lua m, ca, tht, va cho ngi khac cung nh a en nhng bat
banhThe five regular articles of food: rice, congFive evils in this world: The first evil is
wheat, fish, flesh, and parched rice or cakes. cruelty. Every creature, even insects, strives
Ngu Chung Ma: Goshu-Ma (jap)The five against one another. The strong attack the weak;
maras associated with the five skandhasSee the weak deceive the strong; everywhere there is
Ngu Uan. fighting and cruelty. The second evil is deception
Ngu Chung Xuat Gia: Nam chung xuat gia: Ty or lack of sincerity. There is a lack of a clear
Kheo, Ty Kheo Ni, Thc Xoa Ma Na, Sa Di, Sa Di demarcation between the rights of a father and a
NiFive groups of the order: Monks, Nuns, Nun- son, between an elder brother and a younger;
Candidates, Male novices, Female novices. between a husband and a wife; between a senior
Ngu Chung A Na Ham: See Ngu Tnh C Thien. relative and a younger. On every occasion, each
Ngu Chung A Xa Le: Nam loai giao tho: Th one desires to be the highest and to profit off
nhat la Xuat Gia A Xa Le, ngi s y ac xuat gia others. They cheat each other. They dont care
hay ngi phu trach day do nhng ngi mi xuat about sincerity and trust. The third evil is wicked
gia. Th nh la Giao Tho A xa Le hay Giao Tho behavior that leads to Injustice and wickedness.
Tang. Th ba la Yet Ma A Xa Le, Tho Gii Tang There is a lack of a clear demarcation as to the
hay v Tang lam phep tho gii yet ma. Th t la behavior between men and women. Everyone at
Tho Kinh A Xa Le, v Tang day kinh cho ngi times has impure and lasvicious thoughts and
khac. Th nam la Y Ch A Xa Le, v thay y ch (du desires that lead them into questionable acts and
ch trong mot thi gian rat ngan)Five categories disputes, fighting, injustice and wickedness. The
of acarya: First, one who has charged of novices. fourth evil is disrespect the rights of others. There
Second, a teacher of the discipline. Third, a is a tendency for people to disrespect the rights of
teacher of duties. Fourth, a teacher of the others, to exaggerate their own importance at the
scriptures. Fifth, the master of the community expense of others, to set bad examples of
(though in a very short period of time). behavior and, being unjust in their speech, to
Ngu Chung Ac: Nam loai ac tren the gian nay: deceive, slander and abuse others. The fifth evil is
Th nhat la tan bao: moi sinh vat, ngay ca cac loai to neglect their duties. There is a tendency for
con trung, chien au nhau. Manh hiep yeu, yeu people to neglect their duties towards others. They
la manh; c the ma anh nhau va bao tan vi think too much of their own comfort and their own
nhau. Th nh la la gat va thieu thanh that: khong desires; they forget the favors they have received
con lan me (ton ti trat t) ung an gia cha con, and cause annoyance to others that often passes
anh em, chong v, ba con lao au. He co dp la truc into great injustice.
li va la gat nhau, khong con u t g en thanh Ngu Chung Ac Benh: Nam loai benh ngat ngheo
tn. Th ba la thai o xau ac dan en bat cong va trong thanh Vaisali vao thi cua c Phat: xuat
 2656

huyet mat, xuat mu tai, xuat huyet mui, chng chung ta se ket trai tr tue. Tuy nhien, hanh gia
cng ham, va chng tao bonFive epidemics in thng co khuynh hng dnh mac vao nhng kinh
Vaisali during the Buddhas lifetime: bleeding nghiem ac biet hoac ky dieu do tam a ti. S
from the eyes, pus discharged from the ears, nose- dnh mac nay la mot tr ngai khien hanh gia
bleeding, lockjaw, and astringent taste of all food. khong the tien xa hn c. Hanh gia phai tiep tuc
Ngu Chung An: Nam loai dau hieuFive kinds hanh thien mot cach lien tuc e tien xa hn, ch
of signsThe signs of the five kinds of vision. khong dng lai e tru vao s vui thch cua tam
Ngu Chung Bao Ve: Five protectionsTheo cung khong vui thch trc nhng s tap trung
Thien s Sayadaw U. Pandita trong quyen Ngay khac. S luyen chap vao nhng lac thu tam b o
Trong Kiep Song Nay, giong nh ngi lam la mot tr ngai ln cho bc ng tu tap. Loai lac
vn, hanh gia phai xay dng mot hang rao quanh thu nay co ten la Ai duc vi te. No vi te, linh hoat
mieng at nho cua mnh e ngan chan nhng loai va nhe nhang nh mot mang nhen mong manh,
thu nh nai hay tho co the pha hai nhng cay non nhng no co tac dung lam tr ngai s ln manh
khi chung va mi am choi. Co nam loai bao ve. cua cay tr tue. Ngay ca khi hanh gia vng mac
Loai bao ve th nhat la gii luat nham giup vao nhng tr ngai nay, mot v thay gioi co the tm
chung ta chong lai cach hanh s buong tha lam ra trong buoi tham van va co the dan dat thien
tam giao ong va ngan tr nh va Tue phat sinh. sinh tr ve ng chanh. ay la ly do tai sao viec
Loai bao ve th hai la phai nghe giang kinh phap, ban luan kinh nghiem vi mot v thay la mot loai
cung giong nh trong cay phai ti nc bon phan bao ve quan trong trong tu tap thien nh
vay. Ngha la nghe phap va oc kinh sach, roi sau According to Zen master Sayadaw U. Pandita in
o em ap dung nhng hieu biet cua mnh vao In This Very Life, as gardeners do, Zen
cuoc song hang ngay. Tuy nhien, co gang ng practitioners must build a fence around our little
ti qua lo v lam nh vay se lam h mam cay, plot to protect against large animals, deer and
muc ch cua chung ta la hieu ro ran g phng rabbits who might devour our tender plant as soon
phap tu tap. ng e mnh lung tung va lac hng as it tries to sprout. There are five protections. The
trong nhng khai niem la c. Loai bao ve th ba first protection is sila nuggahita, moralitys
la tham van vi thay. Ngha la hanh gia phai trnh protection against gross and wild behavior which
phap vi thien s cho v ay biet c kinh nghiem agitates the mind and prevents concentration and
kinh qua cua mnh e ch day them, cung giong wisdom from ever appearing. The second
nh trong cay can phai co at xop quanh goc, protection is Sutta nuggahita. We must water the
nhng khong nen qua xop lam cho cay khong bat seed. This means listening to discourses on the
re vao at c. La canh phai c cham soc cat Dharma and reading texts, then carefully applying
ta can than. Nhng cay lam che khuat cay mnh the understanding we have gained in our daily
trong phai c cat xuong. Cung nh vay, v thien life. However, try not to over-watering for this will
s se tuy theo kinh nghiem cua tng ngi ma co rot our seed, our goal is only clarification. It is
nhng ieu ch dan thch hp e giup cho hanh gia definitely not to bewilder ourselves, getting lost in
vng tien tren ng tu tap. Loai bao ve th t la a maze of concepts. The third protection is
tap trung vao e muc e co nh lc hau gat bo Sakaccha nuggahita. This is the one every
nhng tam niem bat thien. Trong luc tu tap thien practitioner should dwell on. Sakaccha
chung ta phai co gang tap trung tam y vao e muc nuggahita means to discuss with a teacher, and it
va tnh thc nhan dien nhng g ang xay ra sau is likened to the many processes involved in
can: mat, tai, mui, li, than va y. Khi tam co nh cultivating a plant. Plants need different things at
lc sac benvi s ho tr cua tinh tan th tham, san, different times. Soil may need to be loosened
si se khong co c hoi day ong len. Chnh v vay around the roots, but not too much, or the roots
ma s tap trung co the c v vi viec lam co dai will loose their grip in the soil. Leaves must be
quanh cay trong, bang cach ap dung thuoc tr co trimmed again with care. Overshadowing plants
mot cach t nhien va thien lanh. Loai bao ve th must be cut down. In just this way, when we
nam. Neu co c bon loai bao ve ke tren th tam discuss our practice with a teacher, the teacher
 2657

will give different instructions depending on what cuoi cung se b tr hoan. Th nam la Thng Lu
is needed to keep us on the right path. The fourth Bat Thu A-Ca-Ni-Sa. Ngi a sanh vao coi bat
protection is Samatha nuggahita, the protection hoan i t Ha Thien tien len Thng Thien e
of concentration, which keeps off the caterpillars cuoi cung at en cu canh Niet BanAccording
and weeds of unwholesome states of mind. As we to the Sangiti Sutta in the Long Discourses of the
practice we make a strong effort to be aware of Buddha, there are five kinds of anagamins (Na
whatever is actually arising at the six sense doors: Ham) who never return to the desire-real: First,
eye, ear, nose, tongue, body and mind, in the the less-than-half-timer, the anagamin who
present moment. When the mind is sharply enters on the intermediate stage between the
focused and energetic in this way, greed, hatred, realm of desire and the higher realm of form.
and delusion have no opportunity to creep in. Second, the more-than-half-timer, the anagamin
Thus, concentration can be compared to weeding who is born into the form world and soon
the area around the plant, or to applying a very overcome the remains of illusions. Third, the
wholesome and natural type of pesticide. The fifth gainer with exertion, the anagamin who
protection is Vipassana nuggahita. If the first diligently works his way through the final stage.
four protections are present, insights have the Fourth, the gainer without exertion, the
opportunity to blossom. However, practitioners anagamin whose final departure is delayed
tend to become attached to early insight and through lack of aid and slackness. Fifth, he who
unusual experiences related to strong goes upstreamto the highest, the anagamin who
concentration. Unfortunately, this will hinder their proceeds from lower to higher heavens into
practice from ripening into deeper levels of nirvana.
insights. Practitioners must continue to meditate Ngu Chung Bat Nam: Pandakas (skt)Nam loai
forcefully at a high level, not stopping to dwell in bat nam: Sinh Bat Nam, Kien Bat Nam (b thien
the enjoyment of mind nor other pleasures of mat nam can), o Bat Nam (loai thay ngi khac
concentration. Craving for these pleasures is dam la xuat tinh kh), Bien Bat Nam (loai gap
called Nikanti tanha. It is subtle, like cobwebs, nam th n can khi, ma gap n th nam can khi),
aphids, mildew, tiny spiders, sticky little things va Ban Bat Nam (loai ch dung c nam can
that can eventually choke off the growth of the trong na thang)Five kinds of impotent males or
plant of wisdom. Even if a practitioner gets caught eunuchs: impotent male by birth, impotent male
in such booby traps, however, a good teacher can by emasculation, impotent male by uncontrollable
find out about this in the interview and nudge him emission, hermaphrodite, and impotent for half a
or her back onto the straight path. This is why month.
discussing ones experiences with a teacher is Ngu Chung Bat Phien: Nam loai t ng chang
such an important protection for meditation phien dch c do Ngai Huyen Trang i ng
practice. quy nh. Th nhat la B Mat Chi, v huyen b
Ngu Chung Bat: See Ngu Chung Bat Hoan. tham mat nen khong phien dch c ma ch phien
Ngu Chung Bat Hoan: Theo Kinh Phung Tung am nh Chu a La Ni. Th nh la Ham a Ngha,
trong Trng Bo Kinh, co nam loai bat hoan hay v nhieu ngha nen khong dch c ma ch phien
ngu chung Na Ham. Th nhat la Trung Gian Bat am. Th ba la Th Phng S Vo, nhng th
Niet Ban. Thanh gia bat hoan chet Duc gii roi khong co ni nay (Trung Hoa) nen khong dch
vang sanh ve Sac gii. Th nh la Sinh Bat Niet c ma ch phien am. Th t la Thuan Theo Co
Ban. a sanh ra trong coi Sac gii th khong bao Le. Nhng th co the phien dch c, nhng v
lau sau se oan la tat ca moi phien nao con sot muon theo co le nen gi nguyen ch ma ch phien
lai. Th ba la Hu Hanh Bat Niet Ban. a sanh am. Th nam la Vi Sinh Thien, v muon lam cam
vao coi bat hoan mot thi gian sau khi tinh tan tu ong ngi nghe e ho phat thien tam nen khong
tap se i en qua v cuoi cung la Niet Ban. Th t phien dchFive kinds of terms which Hsuan-
la Vo Hanh Bat Niet Ban. a sanh vao coi bat Tsang did not translate but transliterated: First, the
hoan ma khong chu tinh tan tu hanh th qua v Esoteric which cannot be translated such as

Dharani mantras. Second, those with several
meanings. Third, those without equivalent in
China. Fourth, old-established terms. Fifth, those
which would be less impressive when translated.
Ngu Chung Bat Thoi: Nam ieu bat thoiThe
five non-backslidingsSee Ngu Bat Thoi.
Ngu Chung Bo Th: Nam loai bo th: th cho ke
phng xa lai, th cho ke sap i xa, th cho ke bnh
tat om au, th cho ngi oi khat, th tr hue va
ao c cho ngiThe five kinds of almsgiving
or danas: alsmgiving to those from afar (a
distance), almsgiving to those going afar (going to
a distance), almsgiving to the sick, almsgiving to
the hungry, and almsgiving to those wise in
Buddhist doctrine.
Ngu Chung Chanh Hanh: See Ngu Chanh Hanh.
Ngu Chung Chanh Sac: See Ngu Chanh Hanh.
Ngu Chung Cong An: Five categories of koans
Thien s ong Lanh Vien T, mot v Thien Tang
noi tieng cua tong Lam Te Nhat Ban vao the ky
th XVIII, va Thay mnh la Thien s Bach An
Hue Hac, a tuyen chon va sap xep lai t cac pho
ng luc co ghi lai ngon ng, hanh trang cung nh
thoai ng cua nhng v To s, thien gia ac phap
An o va Trung Hoa ngay xa thanh mot he
thong cong an gom nam nhom can ban. Nhom th
nhat cua Thien s ong Lanh va Thay la Bach An
c goi la nhom "Phap than." Chung ta co the
giai thch thuat ng nay mot cach phong khoang
hn nh la "ban chat nhat the cua vu tru." Qua cac
cong an nay, thien sinh co the nhan thc ra rang
moi hnh thc ton tai, hu tnh cung nh vo tnh,
hu hnh va vo hnh, eu la t no la Phat tanh.
Trong canh gii nhan thc ay, s vat khong con
hien ra e ton tai tach biet va oc lap, ma tat ca
ch la mot. Ch co nhan thc b chia che bi khai
niem phan biet lam cho canh gii hien tng tr
nen manh mun, va bi v s khai niem hoa nh
vay chung ta t thuyet phuc mnh ve s hien hu
cua nhieu thc the oc lap vi nhau. Qua nhng
cong an thuoc nhom "Phap Than," hanh gia se
thc ngo c trang thai chan that cua vu tru, ky
that khong khac vi ban chat cua t nga ni con
ngi. Cong an thuoc nhom "Phap than" noi tieng
nhat la cong an "Vo" cua Trieu Chau (see Mu).
Sau ay la mot th du khac: Mot v Tang hoi ai
Long: "Sac than bai hoai, the nao la Phap than
kien co?" ai Long ap: "Hoa tren nui n nh
2658
gam, nc suoi trong khe trong xanh nh cham."
Nhom cong an th nh cua thay tro Bach An va
ong Lanh la loai cong an ong lc (kikan), pham
chat ket qua t qua trnh tham nhap cac cong an
thuoc nhom "Phap than" en tan cot tuy cua hanh
gia. Qua trnh tu tap cong an ong lc hng s
chu tam cua hanh gia en cho hoa quyen vi hai
kha canh cua i song: nhat nguyen va a
nguyen, t o nuoi dng c s ung dung va t
tai. Vi cong phu toa thien va tu tap cong an ong
lc, hanh gia tien en cho thc ngo s bnh ang
c ban tiem an di moi hnh thc d biet. Dau cho
nui non co cao co thap, con ngi co nam co n,
co gia co tre, co ke ngu ngi tr, co sanh co t, va
mac dau the gii co bien chuyen vi muon hnh
van trang quanh ta, ngi thc ngo khong con sai
lac bi nhng hnh thai khac nhau tren be mat na.
Cong an ong lc noi tieng nhat la "au Suat Tam
Quan: hay "Ba ca ai cua au Suat" (Tou-shuai's
Three Barriers): Hoa Thng au Suat Tung
Duyet at ra ba ca ai e truy van ngi hoc ao
(see au Suat Tam Quan). Nhom cong an ong
lc chnh la tinh than cua nha Thien trong hanh
ong. Hanh gia biet cach hanh ong mot cach phu
hp vi tnh huong va khong do d khi oi mat vi
le "ung" va "sai." Hau het cac giai thoai Thien
pho bien eu the hien tinh than t tai cua nhom
cong an ong lc. Mot th du xuat sac c tm
thay trong Lam Te Ng Luc: Mot hom, Lam Te i
tham thap th To Bo e at Ma. Ong t hoi:
"Thay lay Phat trc hay lay To trc?" Lam Te
noi: "Lao Tang chang lay Phat To g ca." Ong t
noi: "To vi Phat lam g thay ma thay khong lay?"
Lam Te phat tay ao roi bo i. Hom khac, Lam Te
noi: "Co mot so ngi hoc ao, en nui Ngu ai
tm cau Bo Tat Van Thu. Ke cau hoc o lam! Tren
nui Ngu ai lam g co Bo Tat Van Thu. May ong
co muon biet Van Thu hay khong? Van Thu
ngay trc mat may ong ay! T au en cuoi
khong co g khac. ng nghi hoac bat c ni nao
may ong en, o la Van Thu song!" Hanh ong
cua Lam Te the hien cai tam hoan toan t tai
trc moi hnh thc rang buoc ve mat nhan thc
theo quan iem bnh thng cua xa hoi va ton
giao. Net ac trng chnh cua nhom cong an ong
lc la s the hien kinh nghiem noi kien mot cach
trc tiep va t tai. Nhom cong an th ba cua thay
tro Bach An va ong Lanh la loai cong an quan

xet ngon t hay ng ngha (gonsen). Nhng t ng
nh "Bat kha thuyet" (khong the ly giai) hay "Bat
kha t lng" (khong the suy lng) la cac thanh
ng c dung e noi len nhng mat han che cua
hoat ong giao te bang ngon ng. Ngay ca nhng
t ng thong thng nh "long biet n sau sac"
cung a kho thong at mot cach chnh xac, ch
ng noi chi en cai ma Thien goi la "ai S"
(viec ln trong tu tap). Cong dung chnh cua nhom
cong an quan xet ngon t hay ng ngha la nham
giup hanh gia tranh khoi nhng cam bay vng
mac trong ngon t e dien ta c cai khong the
dien ta ngay t mach nguon cua s song. Nhom
cong an quan xet ngon t hay ng ngha cung tiem
an nhieu ham y rat tinh te. Ty nh, cau tra li cua
cac bac To s Thien nh Trieu Chau va Van Mon,
nhng ngi noi tieng la co ngon phong can mat,
ham suc va uyen ao, va nhng li oi ap cua cac
ngai mang y ngha tham sau khong lng c,
chang nen ch tiep nhan ch vi gia tr be mat cua
chung. Chang han nh chung ta hay th xem xet
cong an sau ay: Mot v Tang hoi Van Mon: "Phat
la g?" Van Mon ap: "Que ct kho." (Can th
quyet). Tr phi hanh gia co kinh nghiem noi kien
tham sau, neu khong ngi ta de b lam lac va
vuot mat c hoi nam bat tinh than that s cua cau
thoai nh vay. Nhom cong an quan xet ngon t
hay ng ngha bao gom nhieu cong an rat noi
tieng. ay la mot th du: Trieu Chau thay mot v
Tang en lien hoi: "Tng en ay cha?" V Tang
ap: "a tng en." Trieu Chau bao: "Uong tra
i!" Cung vi cau hoi ay, co v Tang lai ap:
"Cha tng en." Trieu Chau cung bao: "Uong tra
i!" Thay vay, th gia lien hoi: "Hoa Thng
thng hoi Tang a tng en cung nh cha tng
en, vi ngi nao Hoa Thng cung eu bao
'uong tra i', chang biet co y g?" Trieu Chau lien
goi th gia: "Th gia!" V th gia ap: "Da!" Trieu
Chau cung bao: "Uong tra i!" Mot kha canh
quan trong khac trong tu tap cong an quan xet
ngon t hay ng ngha la hoc cach nhan thc mc
o chan va chnh xac the hien qua mot li noi hay
hanh vi nao o. Khi ngi nao o cam n ban,
ngi ta co the dung nhieu thanh ng khac nhau
nh "ng khach kh!" "o la niem vinh hanh cua
toi!" "Chang co chi!" hay "ng nhac ti chuyen
ay na!" Ve mat chc nang ma noi, cac thanh ng
nay c xem la co cong dung nh nhau. Tuy vay
2659
khi hanh gia co tam nhan thc sau sac ve moi
hanh trang va ngon ng cua con ngi, th moi
mot li noi hay moi mot hanh vi eu la mot bieu
hien sinh ong mot cach ro rang tam trang tc thi
cua chu the. Trong Thien thoai, ch n thuan mot
ch cung co sc manh thay oi ca sinh menh. Mot
bai cu (haiku), ch dai co 17 am, co the lam mot
cong an quan xet ngon t hay ng ngha, ac biet
la nhng bai khong ch mieu ta canh vat n
thuan. Cai thay biet thc tai, khi c the hien
mot cach trc cam va co ong trong khuon kho 17
am, vt len tren moi khai niem cua thi ca. Th du
nh bai cu cua Thien s Tung V Ba Tieu:
"Suot con ng
Chang ai chung bc
Mot chieu thu."
Co ve nh Thien s Tung V Ba Tieu ch bay to
noi niem co quanh trc khung canh tch lieu cua
mot buoi chieu thu tren con ng que heo lanh.
Tuy vay, Thien s Tung V Ba Tieu ong thi gi
len cai cam giac n oc tren ng ao, bai cu
ay vi mot hanh gia tu Thien la Thien ao (Phat
ao). oi vi ngi nghe s, th o la con ng
nghe thuat. oi vi hoc gia th o la con ng
hoc thuat. Moi ao la mot con ng t no hoan
tat va vien man, tren o khong co mot ai e mnh
tuy thuoc vao, khong co mot ai e mnh hoi
ng, khong co mot ai e dan dat hay ch day
mnh ca. Ky that, tren con ng ay khong mot
ngi i. Nhng chang co ai chung bc vao mot
buoi chieu thu, mot ngay mua xuan, mot sang mua
he, hay mot toi mua ong. Ch co cai ve co lieu
cua buoi chieu thu ay a mang en sac thai thi v
cho bc tranh thc tai: ve ep cua van hu mang
en cho bai cu cai hon tham tram va tinh te hn,
nang no vt len tren khuon kho cua ng ngha
cua ngon t. That vay, nhom cong an quan xet
ngon t hay ng ngha a thang hoa nghe thuat th
bai cu (haiku) cua ngi Nhat. Nhom cong an th
t la nhom cong an ac biet kho tham thau. Thien
s Bach An va e t cua ngai la ong Lanh Vien
T a xep chung vao nhom nan ngo cong an. S
kho khan cua nhom nan ngo cong an khong ch la
van e nhn thau vao cong an, ma con cho kho
dung hp kien giai ma hanh gia a at c vao
nhng sinh hoat hang ngay. Hanh gia phai vt
qua nhng chng ngai ay bang cach, noi theo
ngon ng nha Thien, la tham thau nhng cong an

nay en tan mau tuy cua mnh. Thien tap la mot
tien trnh lien tuc nham giam thieu s chap nga v
ky ong thi phat trien long t bi ni mnh. S kho
khan va ban chat khong bao gi dt cua nhng
viec tu tap nay c boc lo trong li tuyen bo cua
Thien s Bach An: "Toi a tng trai qua mi tam
lan ai ngo, con vi nhng lan thc ngo nho nho
khac, toi khong the nao nh het." Mot nan ngo
cong an noi tieng khac la: Ngu To Phap Dien noi:
"V nh mot con trau i qua khung ca, au, sng,
va bon chan a lot, sao uoi lai khong lot c?"
ay chung ta nen hieu ro rang chng ngai thc
s khong phai xuat phat t cai au hay cai uoi
con trau. Tren thc te, khong he co mot chng
ngai nao ca; ngay t au, toan bo con trau, t au
en uoi, a i qua, ang i qua, moi luc va moi
thi. S Bach An va ong Lanh cung xep cong an
di ay vao nhom nan ngo: Mot ba lao dng mot
tup leu, cung cap vat thc cho mot nha S tu hanh
rong ra suot hai mi nam. Thng thng ba cho
mot co gai tre en dang thc an cho nha s. Mot
hom, vi muc ch trac nghiem mc o noi chng
cua nha s, ba lao bao co gai ay om lay ru nha s
va hoi ong ta: "Bay gi th ong lam g ay?" Nha
s ap: "Mot than cay kho moc gia vung nui a
lanh; khong co chut hi am si qua ba thang mua
ong." Co gai ben ke lai s viec cho ba lao nghe,
va ba lao noi: "The ma ta a ph mat cong cua e
chu cap thc vat va cho cho mot ke nh the suot
hai mi nam tri!" Ba lao ben uoi v s ay i va
ot trui tup leu. Nhom cong an th nam la nhom
cong an "hoan thien." Nhom cong an "hoan thien"
c s dung e tu tap s bat ong cua cai tam
iem nhien, t tai va kien co gia nhng bien
ong cua cuoc i. Cac Thien gia tham ngo khong
khi tam san han dau b bat c s kch ong nao
ben ngoai. Mac dau cac Thien s co the van luon
mang nhiec e t cua ho, thng la kha d tn,
nhng hanh ong nh the von xuat phat t long t
ai va tr tue, ch khong phai v gian d. S gian d
cua v Thien s thng bung phat va troi i rat
nhanh, dau s viec co the lam cho v thien sinh
hoang mang va boi roi. Mot cai tam iem nhien co
sc lan toa va tao ra mot tac ong tham lang,
nhng manh me va sau sac, oi vi moi trng
ben ngoai. Niem vui va long ham muon giup
moi ngi khi len t trong o. Vao giai oan nay,
hanh gia toan tam on nhan t ai nguyen cua
2660
mot v Bo Tat:
"Chung sanh vo bien, the nguyen o;
Phien nao vo tan, the nguyen oan;
Phap mon vo lng, the nguyen hoc;
Phat ao vo thng, the nguyen thanh."
Di ay la mot cong an "hoan thien" quan trong
khac: Mot hom, Thien s c Sn om bat ra khoi
thien ng, S Tuyet Phong lien hoi: "Cai lao gia
nay, chuong cha giong, trong cha anh, ma lai
om bat i au ay?" c Sn ben quay tr ve
phng trng. Tuyet Phong ben ke lai chuyen
nay cho Nham au Toan Khoat nghe. Nham au
noi: "ng ng la Hoa Thng c Sn ma
cha hieu cau noi toi hau." c Sn nghe c,
sai th gia goi Nham au vao phong hoi: "Ong che
lao Tang phai khong?" Nham au noi nho y mnh,
c Sn ben thoi. Hom sau, c Sn thng
ng, qua nhien khac vi ve thng. Nham au
ra trc Tang chung, vo tay ci ln va noi: "Cung
may lao gia biet cau toi hau. Mai sau trong thien
ha chang ai lam g noi lao!"Zen master Torei
Enji, a famous Japanese Zen monk of the Lin-chi
school in the eighteenth century, and his master
Hakuin, systematized the koan system into five
general categories from the many recorded
sayings, doings, and dialogues of the ancient
patriarchs of India and China. Torei and Hakuin's
first grouping of koans is called "Hossin" in
Japanese, literally means "Dharma-body." We can
render this term more freely as "Universal
oneness." Through these koans the student comes
to realize that all existence, animate and
inanimate, visible and invisible, is Buddha-nature
itself. Things no longer appear to exist separately
and independently, but are seen to be one. Only in
concept is the phenomenal realm split into
manyness, and because of such conceptualization
we persuade ourselves of the existence of
multitudes of independent entities, each with its
own separate being. Through the "hossin" koans
the practitioner awakens to the true condition of
the universe, which is actually none other than
one's self. The most popular "Dharma-body"
(hossin) koan is Chao-chou's Mu. Another
example is the following: A monk asked Tairyu,
"The physical body rots away: what is the hard
and fast body of reality?" Tairyu said, "The
mountain flowers bloom like brocade, the valley
 2661
streams are brimming blue as indigo." The second
category according to Zen masters Hakuin and
Torei is known as "Kikan," which can be
translated as "dynamism" or "spontaneity,"
qualities that result from having thoroughly
integrated the "Dharma-body" koans into one's
own marrow. Kikan koan practice directs one's
attention to the commingly of the two aspects of
life, oneness and manyness, thereby nurturing
spontaneity and freedom. With zazen and this
second level of koan practice, then, one comes to
know the fundamental equality underlying
distinctions. Although there are high mountains
and low, man, and woman, young and old, clever
and foolish, birth and death, and myriads of
diversities in the world around us, one is no longer
led astray by these superficial differences, by
mere appearances. The best known "spontaneity"
koan is Tosotsu's Three Barriers. Zen master
Tosotsu set up three barriers for his disciples. The
"spontaneity" koan (kikan) is the spirit of Zen in
action. Without hesitation one knows how to act
appropriately, when to say "yes" and when to say
"no." Most of the popular Zen stories depict
"spontaneity" koan. One excellent example is
found in the Record of Rinzai: One day, Lin-Chi
went to visit Bodhidharma's stupa. The caretaker
there said, "Will you first bow to the Buddha, or
will you first bow the the First Ancestor?" Lin-Chi
said, "I don't bow to either one." The caretaker
said, "How did the Buddha and First Ancestor
offend you?" Lin-Chi shook his sleeves and left.
Another day, Lin-Chi said, "There's a type of
student who goes to Mount Wutai to seek out
Manjusri. That student has already made a
mistake! There's no Manjusri at Mt. Wutai. Do
you want to know Manjusri? It's just what is in
front of your eyes! From first to last it's not
anything else. Don't doubt it anywhere you go! It's
the living Manjusri!" Rinzai's actions express a
freedom beyond the bonds of conceptual, social,
and religious conventions. The special mark of
"spontaneity" koan (kikan) is this spontaneous
expression of spiritual insight. The third category
is called "Gonsen," meaning the investigation of
words, or the practice of verbal expression.
Phrases such as "It's difficult to explain" or "It's
impossible to describe" illustrate the limitations of
verbal communication. Even such a common
expression as "with much gratitude" is difficult to
communicate precisely, not to mention what Zen
calls the Great Matter. The primary function of
this type of koan training is to learn to avoid
entanglements in words and to express the
inexpressible in a fresh and impactful way.
"Gonsen" also hints at subtle meanings. The
response of such Zen patriarchs as Chao-chou or
Yun-men, who were sparing with words, cannot
be taken simply at face value. For example, let's
see the following koan: A monk asked Yun-men,
"What is Buddha?" Yun-men replied, "Toilet
paper." Unless one's insight is deep one is likely to
be misled by such words and miss the true spirit of
the expression. There are many well-known
gonsen koans. Here is one: Chao-chou asked a
traveling monk, "Have you ever been here
before?" The monk replied, "Yes, I have." Chao-
chou said, "Have a cup of tea." Chao-chou asked
another visiting monk, "Have you ever been here
before?" The monk said, "No." Chao-chou said,
"Have a cup of tea." An attendant monk asked
Chao-chou, "Why do you say 'Have a cup of tea'
to one who had visited before and the same thing
to one who has come to see you for the first
time?" Chao-chou called the attendant's name.
The attendant replied, "Yes, sir." Chao-chou said,
"Have a cup of tea." Another important aspect of
training "Gonsen" koans is learning how to discern
whether an expression or response is genuine or
not. When someone thanks you, there are several
ways to respond: "You're welcome," "It's my
pleasure," "Not at all," "Don't mention it."
Functionally, these idiomatic expressions may be
considered the same. Yet when one is wide-
awake in everything one does and says, then each
phrase is a crucial expression, clearly revealing
one's state of mind. In genuine Zen dialogue a
single word has the power to change another's life.
A haiku poem, only seventeen syllables long, can
be gonsen; if it is not merely descriptive. Reality
or this Great Matter poetically expressed in
seventeen syllables is far more than just poetry.
Take for example Matsuo Basho Zenji's haiku:
"Along this way goes no one
This autumn evening."
It may seem as if Matsuo Basho Zenji merely
 2662
intended to suggest something of the poignancy of
a lonely road, one autumn evening. Yet he is at
the same time evoking the aloneness of the Way,
here the Way of haiku; which in a Zen student's
case is the Way of Buddha-Dharma; for an artist,
the Way of art; for a scholar, the Way of study.
Each Way being complete unto itself, there is no
one to depend on, no one to ask for direction, no
one to lead or to teach. Indeed, along this Way
goes no one. But whether autumn evening, spring
day, summer morning, winter night, it makes no
real difference. Only "evening" softens the mere
literalness of reality: beauty things tend to have
greater impact when intuited on a more subtle
level. Indeed, "gonsen" koans gave rise to the
Japanese haiku. The fourth category is called
"nanto," meaning "difficult to pass through.' These
are koans which masters Hakuin and his disciple
Torei Enji categorized as koans that are especially
hard to penetrate. The difficulty of nanto is not
only a matter of seeing into the koan, but also of
integrating the insight one has attained into one's
everyday activities. One must absorb these koans
as one's marrow and blood, so to speak. Zen
practice is a continuous process of reducing
egocentricity and developing compassion. The
difficulty and never-ending nature of these tasks
can be seen in Hakuin's statement: "I experienced
great enlightenment eighteen times; as for small
ones, I am unable to remember." A well-known
nanto koan is: Wu-tsu Fa-yen said, "To give an
example, it is like a buffalo passing through a
window. Its head, horns, and four legs have all
passed through. Why is it that its tail cannot?"
Here one must thoroughly realize that the
buffalo's head or tail are not the obstacles. In fact,
there are no obstacles, and there never were any;
from the beginning the buffalo's head and tail
have already passed through, and are passing,
always passing through, moment by moment.
Another nanto koan selected by Hakuin and his
disciple Torei Enji is: An enlightened elderly
woman once provided a monk with food and
lodging for twenty years. Always a young girl
served the monk his meal. One day the woman
instructed the girl to embrace the monk and ask
him, "What are you going to do now?" The girl did
as she was told and the monk responded, "The
withered tree leans against the cold precipice;
three months of winter without a breath of
warmth." The girl reported this to the elderly
woman, who said, "I have wasted twenty years of
food and lodging." She kicked the monk out and
burned down his hut. The fifth category is called
"Kojo," meaning "crowning" koans. Kojo koans
are used to cultivate impertubability, the mind
which remains unshakable in the midst of
everyday turmoil. Deeply developed Zen
practitioners are not aroused to anger no matter
what the source of irritation or provocation.
Although masters may still scold their students,
often with considerable ferocity, such actions
originate from compassion, not anger. The "angry'
behavior of a Zen master passes almost instantly,
an event that can be bewildering for a student who
has just been scolded. An impertubable mind
radiates a silent but powerful influence. Joy and
desire to help others will spontaneously arise from
it. At this stage one repeatedly and
wholeheartedly embraces the four great vows of a
Bodhisattva:
"However innumerable all beings are
I vow to save them all;
However inexhaustible delusions are
I vow to extinguish them all;
However immeasurable Dharma Teaching are
I vow to master them all;
However endless the Buddha's Way is
I vow to follow it."
The following is an important kojo koan: One day
Zen master Te-shan-Hsuan-chien went down
toward the dining room holding his bowls. Hsueh-
feng met him and asked, "Where are you off to
with your bowls? The bell hasn't rung and the
drum hasn't sounded." Te-shan turned and went
back to his room. Hsueh-feng mentioned this to
Yan-t'ou, who remarked, "Te-shan may be
renowned, but he doesn't know the last word." Te -
shan heard about this remark and sent his
attendant to fetch Yan-t'ou. Te-shan asked, "Do
you not approve of me?" In reply Yan-t'ou
whispered his meaning. Te-shan said nothing at
the time, but when he ascended the rostrum the
following day, how different was his demeanor!
Yan-t'ou, going toward the front of the hall,
clapped his hands and laughed loudly, saying,
 2663

"Congratulations! Our old man has got hold of the Ngu Chung Kim Cang S: See Ngu ai S Gia.
last word! From now on, nobody in this whole Ngu Chung Linh: The five kinds of bellsSee
country can undo him!" Ngu Linh.
Ngu Chung Cung Dng: Five kinds of Ngu Chung Lc: Panca-balani (skt)The five
offeringsSee Ngu Cung Dng. powers or faculties for any cultivatorSee Ngu
Ngu Chung Duc Vong: Five types of desireSee Lc.
Ngu Duc. Ngu Chung Ma: The five kinds of Maras
Ngu Chung Duy thc: Fivefold consciousness- associated with the five skandhasSee Ngu Uan.
onlyFive kinds of consciousness-onlyNam Ngu Chung Na Ham: Nam loai Na HamSee
loai Duy Thc: Th nhat la Canh Duy thc, can c Ngu Chung Bat Hoan.
vao canh ma thuyet ve Duy Thc. Th nh la Gia o Ngu Chung Nghiep: Nam loai nghiepFive
Duy thc hay giai thch ve Duy Thc. Th ba la kinds of karma.
Ly Duy thc hay luan ve thanh tu ao ly Duy Ngu Chung Phap Gii: See Ngu Phap Gii.
Thc Th t la Hanh Duy thc hay noi ro quan Ngu Chung Phap S: Five kinds of masters of the
phap cua Duy Thc. Th nam la Qua Duy thc LawFive practices of teacherNam loai Phap
hay noi ve dieu canh gii cua Phat qua Five SCan nen lu y rang Phap s trong Phat giao
kinds of wisdom or insight or idealistic khong ch gii han cho ch Tang Ni, ma bao gom
representation in the sutras and sastras (the first bat c ai co kha nang va tan lc truyen ba giao
four are objective and the fifth is subjective): phap cua c Phat, bat ke la Tang, Ni hay ngi
First, wisdom or insight in objective conditions. tai gia, hoac ngi nam hoac ngi n. Trong tien
Second, wisdom or insight in interpretation. Third, trnh tu tap, neu chung ta tin va hieu giao ly sau
wisdom or insight in principles. Fourth, wisdom or khi nghe va neu ta khi tam hoan hy chap nhan th
insight in meditation and practice. Fifth, wisdom or trc het ta thu tr giao ly mot cach vng chac, roi
insight in the fruits or results of Buddhahood. oc tung kinh e ghi nh kinh trong tr. Nh mot
Ngu Chung an Phap: Nam loai tat aThe ky luat ca nhan, viec thc hanh nay nham kien tao
five kinds of Mandala ceremonials. can ban cho niem tin cua mnh. Khi niem tin at
Ngu Chung o: See Ngu o. c mc o cao nay th khong the nao chung ta
Ngu Chung Hanh: See Ngu Chung Phap S. khong thuyet giang giao ly cho ngi khac, bang
Ngu Chung Ho Ma: Nam loai ho ma (lo cung): cach nay hay cach khac. Ket qua la chung ta co
Th nhat la Pha Thuy Ca La Na (Vasikarana (skt). the thuyet giang hay sao chep, hay in kinh, van
Lo hnh ban nguyet tng trng cho Nhiep Thien van. Th nhat la Thu Tr Phap S, v ghi nh va tr
Phap hay trieu tap thien loai. Th nh la Phiem gi khong quen. Tho ch s tin tng sau sac vao
e Ca (Santika (skt). hnh trang tron tng trng giao ly cua c Phat va tr la gan bo chat che vi
cho Tc Tai Phap hay tr tai ng. Th ba la Bo niem tin ay. Th nh la oc Kinh Phap S, v phap
Sat Tr Ca (Pustika (skt). Lo hnh vuong tng s chuyen nhn vao kinh ma oc. oc ngha la
trng cho Tang ch Phap hay lam tang phuc. thc s oc kinh, hanh nay bao gom s o c ln
Th t la A Ty Gia Lo Ca (Abhicaraka (skt). Lo tieng hay oc im lang hay chu tam lang nghe
hnh bat giac tng trng cho Hang Phuc Phap ngi khac oc. Th ba la Tung Kinh Phap S, v
hay hang phuc ac ang. Th nam la Knh Ai Ho phap s a thuoc kinh khong can oc ma van tung
Ma, c s thng yeu ho tr cua ch Phat va ch c. Tung ngha la oc thuoc long kinh. Hanh
Bo TatFive kinds of braziers: First, semi- nay bao gom s lap lai cac cau trong kinh ma
circular brazier for dominating, interpreted as chung ta a hoc thuoc long va s lap lai bang tam
calling down the good by means of enchantments. thc ve y ngha cua chung. Lam c nh vay th
Second, brazier meaning to end calamities. Third, giao ly se bat re sau am trong tam ta nh s lap
square brazier for prosperity. Fourth, octagonal lai cua viec thuoc long nay. Th t la Giang
brazier meaning exorcising the evil. Fifth, to Thuyet Phap S, v phap s co kha nang em cac
obtain the loving protection of the Buddhas and li kinh Phat ma giang giai cho ngi khac. Giai
Bodhisattvas. thuyet la giang y ngha cua kinh cho ngi khac
 2664

nghe. ay la hanh can thiet cho viec truyen ba we have learned by heart and the mental
giao phap cua c Phat, va nham li ch cho repetition of their meaning. To be able to do this,
mnh va cho ngi. Giang phap cho ngi khac la the teaching becomes deeply rooted in our mind
ieu kho khan, v the chung ta phai nghien cu through repeated recitation from memory. The
tham sau va nghien cu khong ngng ngh. Trong fourth master is the expounding master.
khi giang cho ngi khac, that la cc ky kho khan Expounding means to explain the meaning of the
neu chung ta thieu niem tin va s nhan thc ro sutras to others. This is both an indispensable
rang cua mnh ve giao phap. Th nam la Th Ta practice for spreading the teachings of the Buddha
Phap S, v phap s chuyen ghi chep lai kinh ien and also a practice for our own benefit. It is
e truyen ba. Th ta ngha la chep kinh bang tay. difficult for us to preach the teaching to others,
Hanh nay gom hai ngha. Mot la s thc hanh and for this reason we must study the sutras
truyen ba giao ly va hai la thc hanh nham lam deeply and do this over and over again. While
sau am niem tin va s nhan thc ro rang ve kinh preaching the teaching to others, it is extremely
ien cua chung ta. Trc khi ky thuat in an c difficult if we lack our own faith and discernment
phat minh, viec chep tay kinh ien rat can thiet of the teaching. Fifth, copying master, a master
cho viec truyen ba giao ly. Ngay nay chung ta who copies the sutra by hand. This practice is
phai tan dung viec in an va cac ky thuat cao khac significant in two ways. One is its practice for
trong viec truyen ba, nhiem vu cua Th Ta Phap propagating the teaching and the other is its
S cung bao gom luon ca viec tan dung ky thuat practice for deepening our own faith and
in an, bang giang, va a hnh trong viec truyen ba discernment. Before the art of printing was
giao ly cua c PhatIt should be noted that invented, copying sutras by hand was necessary in
teachers of the Law in Buddhism are not limited order to spread them. In modern times, we make
to monks and nuns, but include any persons who use of printing and other high techniques in
have the ability and devote themselves to spreading the teaching, the duties of copying
spreading the teachings of the Buddha, whether masters also include spreading the teachings of
monks, nuns, lay devotees, either men or women. the Buddha by making best use of printing,
In the process of cultivation, if we believe and movies, video tapes, DVD, etc.
discern the teaching after hearing it, and if we Ngu Chung Phap Than: Five kinds of dharma-
raise the mind of joyful acceptance of it, we would body.
keep it firmly, then, reading and reciting the sutra, (A) Nam loai phap than cua Phat theo trng phai
to inscribe it on our memory. As a personal Thien Thai: Th nhat, nh nh tr phap than
discipline, this practice is done to establish the hay cai thc tr a chng ngo ly nh nh. Th
foundation of our faith. When our faith reaches a nh, cong c phap than hay het thay cong
high level, we cannot help transmitting the c thanh tu. Th ba, T phap than hay ng
teaching to others. As a result, we expound the than. Th t la bien hoa phap than. Th nam,
sutra or teaching and copy it in different forms, H khong phap than hay ly nh nh la tat ca
such as video tapes, and DVD, etc. The first tng cung nh h khongThe five kinds of
master is the receiving and keeping master. a Buddhas dharmakaya, according to the
Receiving indicates believing deeply in the Tien-Tai Sect: First, the spiritual body of
teachings of the Buddha, and keeping means to bhutatathata-wisdom (Sambhogakaya).
adhere firmly to that belief. The second master is Second, the spiritual body of all virtuous
the reading master. Reading means actually achievement (Sambhogakaya). Third, the
reading the sutras, this practice includes reading spiritual body of incarnation in the world
the sutras aloud, or reading them silently, or listen (Nirmakaya). Fourth, the spiritual body of
intently to others reading of them. The third unlimited powers of transformation
master is the reciting master. Reciting means to (Nirmakaya). Fifth, the spiritual body of
recite the sutras from memory. This practice unlimited space (Dharmakaya).
includes the repetition of words of the sutras that (B) Nam loai phap than cua Phat theo Kinh Hoa

nghiem: Th nhat, phap tanh sanh than hay
than Nh Lai do phap tanh sanh ra. Th nh,
cong c phap than hay than do muon c cua (A) Nam giai oan quy y: Quy Y Phat, Quy Y
Nh Lai ma hp thanh. Th ba, Bien hoa
phap than hay than bien hoa vo han cua Nh
Lai, he co cam la co hien, co c la co ng.
Th t, thc tng phap than hay thc than
hay than vo tng cua Nh Lai. Th nam, h
khong phap than hay phap than Nh Lai rong
ln tran ay khap ca h khong. Phap than cua
Nh Lai dung thong ca ba coi, bao trum tat ca
cac phap, sieu viet va thanh thnh The five
kinds of a Buddhas dharmakaya, according to
the Flower Adornment Sutra: First, the body
or person of Buddha born from the dharma-
nature. Second, the dharmakaya evolved by
Buddha-virtue, or achievement. Third, the
dharmakaya with unlimited powers of
transformation. Fourth, the real dharmakaya.
Fifth, the universal dharmakaya. The
dharmakaya as being like space which
enfolds all things, omniscient and pure.
Ngu Chung Qua: Pancaphalani (skt)Nam loai
quaThe five fruits or effectsSee Ngu Qua.
Ngu Chung Quan anh: Nam loai quan anh:
quan anh danh cho A Xa Le (Giao tho s), quan
anh danh cho thu nhan e t, quan anh danh cho trnh o cua chung sanh, ho phai dung mot trong
cham dt tai ng, kho au va toi loi, quan anh nam chung tang nay ma tu tap. Khi c Phat con
danh cho s tien bo va thanh cong, quan anh
danh cho viec kiem soat nhng thoi h tat xau
The five abhisecani baptisms of the esoteric
school: abhisecani baptism for ordaining acaryas,
teachers or preachers of the Law, abhisecani
baptism for admitting disciples, abhisecani
baptism for putting an end to calamities or
suffering for sins, abhisecani baptism for
advancement or success, abhisecani baptism for
controlling evil spirits or getting rid of difficulties.
Ngu Chung Tam Muoi: Nam loai Tam muoi: T
Thien Bat nh trong luan hoi sanh t; Thanh Van
T e; Duyen Giac Thap Nh Nhn Duyen; Bo
Tat Luc o Van Hanh; Phat Tha bao trum tat
caFive kinds of samadhi: On mortality, four
meditations and eight concentrations; Sravaka on
the four truths (axioms); Pratyeka-buddha on the
twelve nidanas; Bodhisattva on the six paramitas
and ten thousand good practices; and the Buddha-
vehicle which includes all others.
2665
Ngu Chung Tam Quy: Five stages of taking
refuges.
Phap, Quy Y Tang, Quy Y Bat gii, Quy Y
Thap giiThere are five stages of taking
refuges: take refuge in the Buddha; take
refuge in the Dharma; take refuge in the
Sangha; take refuge in the eight
commandments; and take refuge in the Ten
commandments.
(B) Nam phng thc tin vao tam bao bi nhng
loai ngi khac nhau: Phien ta, Tr ngu gii,
Tr bat gii, Tr Thap gii, Tr cu tuc gii
The five modes of trisarana, or formulas of
trust in the Triratna, taken by those who: turn
from heresy; take the five commandments;
take the eight commandments; take the ten
commandments, and take the complete
commandments.
Ngu Chung Tan Loan: See Ngu Tan Loan.
Ngu Chung Tang: Nam tang trong Phat giao: Nh
Lai Tang, Chanh Phap Tang hay phap gii tang,
Phap Than Tang, Xuat The Tang hay xuat the
gian thng thng tang, T Tanh Thanh Tnh
Tang. Tam van bon ngan phap mon cua c Phat
co the c chia ra lam nam tang (tuy theo can c
tai the, Ngai quan sat trong hang e t cua Ngai,
thay ai co s trng chuyen mon nao th pho chuc
giao phap cho ho tho tr va truyen ba, tc la tho
lanh giao phap t kim khau cua c Phat. Sau khi
c Phat diet o, cac v nay y theo chanh phap
ma truyen tr dieu ly, nh ton gia A Nan (Ananda)
a van, tho tr Tang Kinh, Ton gia u Ba Ly
(Upali) tho tr Tang Luat, ton gia Ca Chien Dien
(Katyayana) tho tr Tang Luan, Bo tat Van Thu S
Li (Manjusri) co ai tr nen tho tr Bat Nha ai
Tha, ngai Kim Cang Thu Bo Tat (Vajrapani)
c truyen tho Mat chu a La Ni (Dharani), van
vanThe five stores or the five differentiations
of the one Buddha-nature: the Tathagata-nature,
which is the fundamental universal nature
possessed by all the living; the source or treasury
of all right laws and virtues; the storehouse of the
dharmakaya obtained by all saints; the eternal
spiritual nature, free from earthly errors; and the
storehouse of the pure Buddha-nature.
 2666

Ngu Chung Tanh: Panca-gotrani (skt)Five with Bodhisattvas and Buddhas in eternal
kinds of naturesNam loai tanh: Th nhat, Tap immutability.
Chung Tanh. Ngoi v thap tru, tu tap khong quan, Ngu Chung Thien: Gomi (-no)-zen (jap)Five
pha bo cac hoac kien. Th nh, Tanh Chung Tanh. kinds of meditationNam loai thien tap: Th nhat
Ngoi v thap hanh, co kha nang phan biet ban tanh la Pham Phu Thien. Thien pham phu danh cho tat
cua van phap. Th ba la ao Chung Tanh (see ca moi ngi, giup ta tap trung va kiem soat tam,
Thap hoi hng). Th t, Thanh Chung Tanh. la loai thien khong cha ng noi dung triet ly hay
Ngoi v thap a, bo tat pha bo vo minh e i t ton giao. Thien pham phu la th thien thc hanh
Hien gia en Thanh. Th nam, ang Giac Chung thuan tuy v tin rang no co the cai thien sc khoe
Tanh. Ngoi Bo e co kha nang tien en Phat tinh than lan the xac. Tuy nhien, du thien pham
quaThe five germ-natures or roots of phu co ch li rat nhieu trong viec tu tap hn la
Bodhisattva development: First, the germ-nature oc vo so sach ao c triet hoc, van khong the
of study of the void or immaterial, which corrects giai quyet c van e nen tang cua con ngi va
all illusions of time and space (Thap tru). Second, moi tng quan cua con ngi va vu tru, v no
the germ-nature of ability to discriminate all the khong the pha v c cai me hoac c ban ve
natures of phenomena and transform the living chnh mnh cua hang ngi thng, la mnh ro
(Thap hanh). Third, the middle-way germ-nature, rang khac vi vu tru. Th nh la Ngoai ao Thien.
which attains insight into Buddha-laws. Fourth, the Thien ngoai ao hay thien theo con ng ben
saint germ-nature which produces holiness by ngoai Phat giao, th du nh phep Yoga cua An o,
destroying ignorance (Thap a in which the phep tnh toa cua Khong giao, hay phep tnh tam
bodhisattva leaves the ranks of the sages and thc hanh cua Ki To giao, van van. Mot kha canh
becomes the saints). Fifth, the bodhi-rank germ- cua thien ngoai ao la no thng c thc hanh
nature which produces Buddhahood. e luyen cac nang lc hoac ky nang sieu nhien
Ngu Chung Tap Hanh: See Nhu Chanh Hanh. khac nao o ngoai tam vi cua ngi thng,
Ngu Chung Tang Thng Duyen: Five excellent chang han nh i chan tran tren nhng li kiem
causesSee Ngu Duyen. ben, hoac nhn nhng con chim se khien chung tr
Ngu Chung Tham: Theo Thanh Tnh ao, co nen te liet. Mot kha canh khac cua thien ngoai
nam loai tham: tham oi vi cho , tham oi vi ao la thc hanh e c tai sanh vao cac coi tri.
quyen thuoc, tham oi vi li loc, tham oi vi Tat ca nhng kha canh nay eu khong phai la
phap, tham oi vi tieng khenAccording to The muc tieu cua thien Phat giao; muc tieu toi thng
Path of Purification, there are five kinds of cua ngi tu thien Phat giao la thanh Phat. Th ba
avarice: avarice about dwellings, avarice about la Tieu Tha Thien. Thien Tieu Tha nham ch
families, avarice about gain, avarice about day chung ta cach a t trang thai tam nay en
Dharma, and avarice about praise. trang thai tam khac, th du nh t me m en giac
Ngu Chung That: Nam loai loi lamFive kinds ngo. Tuy nhien, Thien Tieu Tha ch chu trong
of faults. en s an tam cua mot mnh mnh ma thoi. Muc
Ngu Chung Thien: Nam loai ch Thien: T 1 en ch cua Thien Tieu Tha la at c mot trong t
3 cung giong nh trong Tam Chung Thien (see Thanh qua cua Tieu Tha. Th t la ai Tha
Tam Chung Thien). Th t, Ngha Thien, cac bac Thien. Thien ai Tha hay la thien c chuyen
Bo Tat t Thap Tru tr len co kha nang ngo giai ch bang co xe ln. ay chnh la mot loai thien
tham ngha ai Tha. Th nam, e Nhat Ngha Phat giao v muc ch cua no la kien tanh ngo ao
Thien. Ch Phat va Bo Tat chang bien dch, v trong cuoc song hang ngay cua mnh. Trong thc
thng tru nen chang sinh, chang gia, chang bnh, hanh thien ai tha, khi au la y thc ve chan
chang chetFive classes of devas: From 1 to 3 tanh, nhng khi a ngo th chung ta mi nhan ra
are similar to that of the three classes of devas rang toa thien con hn la mot phng tien e ngo,
(see Tam Chung Thien). Fourth, all Bodhisattvas v toa thien la s thc hien that s cua chan tanh.
above the ten stages. Fifth, a supreme heaven Trong Thien ai Tha th oi tng la giac ngo,
nen ngi ta de nhan lam toa thien ch la mot
 2667

phng tien ma thoi. Ky that tat ca nhng v Thay the reach of ordinary man, i.e walking barefooted
a ngo ao eu cho rang toa thien chnh la s thc on sharp sword blades or staring at sparrows so
hien cua Phat tanh von co ch khong phai ch la that they become paralized. Another aspect of the
mot ky thuat e at c s ngo ao. Neu toa outsider Zen is that it is practiced to obtain rebirth
thien khong khac hn mot ky thuat nh the, ngi in various heavens. These aspects of the outsider
ta se thay rang sau khi ngo ao th toa thien se Zen are not the objects of Zen Buddhism; the
khong con can thiet na. Nhng chnh ao ultimate goal of Buddhist meditators is to become
Nguyen a ch ro rang ngc lai mi ung, CANG a Buddha. Third, Hinayana Zen or Zen of Small
CHNG NGO SAU CANG THAY CAN THC Vehicle. This is the vehicle or teaching that is to
HANH. Th nam la Toi Thng Tha Thien. Toi take you from one state of mind to another state of
thng tha thien la nh cao cung tot cua thien mind, i.e. from delusion to enlightenment.
trong Phat giao. Thien nay c thc hanh bi ch However, Zen of the Smal Vehicle looks only into
Phat trong qua kh nh Phat Thch Ca Mau Ni va ones own peace of mind. The purpose of Zen of
Phat A Di a. ay la s bieu lo cua s song tuyet Small Vehicle is to attain one of the four degrees
oi, s song trong hnh thc tinh khiet nhat. ay la of saintliness of Hinayana. Fourth, Mahayana Zen
cach toa thien ma thien s ao Nguyen benh vc, or Great Vehicle Zen, this is a truly Buddhist Zen,
no khong dnh dang g en viec phan au e ngo for it has its central purpose, seeing into your
hay at c bat c mot oi tng nao khac. essential nature and realizing the way in your
Trong phng phap thc hanh cao nhat nay, daily life. In the practice of Mahayana Zen your
phng tien va cu canh la mot. Thien ai Tha aim in the beginning is to awaken to your true-
va Thien Toi Thng Tha ky that bo sung cho nature, but upon enlightenment you realize that
nhau. Khi c thc hanh ung ban ngoi trong meditation is more than a means to enlightenment.
niem tin kien nh rang toa thien chnh la the hien It is the actualization of your true-nature. The
Chan tanh khong o nhiem cua mnh, va ong thi object of the Mahayana Zen is Awakening, it is
ban ngoi trong niem tin tron ven rang cai ngay ay easy to mistakenly regard meditation as but a
se en, khi ban keu len: O, no ay roi! Ban se means. However, any enlightened masters point
nhan ra chan tanh nay khong lam lan. V the, ve out from the beginning that meditation is in fact
mat t thc, ban khong can co gang e ngo The the actualization of the innate Buddha-nature and
five varieties of meditation: First, Ordinary Zen not merely a technique for achieving
for anybody and everybody, which help people enlightenment. If meditation were no more than
learn to concentrate and control their mind, being such a technique, it would follow that after
free from any philosophic or religious content. awakening meditation would be unnecessary. But
Ordinary is a pure Zen practice, in the belief that Tao-Yuan himself pointed out, precisely the
it can improve both physical and mental health. reverse is true; THE MORE DEEPLY YOU
However, the fact remains that ordinary Zen, EXPERIENCE AWAKENING, THE MORE YOU
although far more beneficial for the cultivation of PERCEIVE THE NEED FOR PRACTICE. Fifth,
the mind than the reading of countless books on Zen of the highest vehicle. This is the culmination
ethics and philosophy, is unable to resolve the and crown of Buddhist Zen. This Zen was
fundamental problem of man and his relation to practiced by all Buddhas of the past, namely
the universe, because it cannot pierce the ordinary Sakyamuni and Amitabha. It is the expression of
mans basic delusion of himself as distinctly other the Absolute Life, life in its purest form. It is the
than the universe. Second, an outside way of meditation that Tao-Yuan chiefly advocated and
meditation or Outsider Zen, i.e. Indian (Hindu) it involves no struggle for awakening or any other
Yoga, the quiet sitting of Confucianism, objects. In this highest practice, means and end
contemplation practices in Christianity, etc. One are just one, Mahayana Zen and Zen of the
aspect of the outsider Zen is that it is often highest vehicle are in fact complementary for one
practiced in order to cultivate various supranormal another. When rightly practiced, you sit in the firm
powers or skills, or to master certain arts beyond conviction that meditation is the actualization of
 2668

your undefiled True-nature, and at the same time fleshSee Ngu Tnh Nhuc.
you sit in complete faith that the day will come Ngu Chung Tru a: Nam loai goc cha phien
when, exclaiming Oh, this is it! You will naoFive kinds of entrenchmentsSee Ngu Tru
unmistakably realize this True-nature. Therefore a.
you need not self-consciously strive for Ngu Chung Tu Phap: Nam loai tu phap: Phien
enlightenment. e Ca (tc tai hay tch tai co ngha la dap tat tai
Ngu Chung Thong: See Ngu Thong. hoa), Bo Sac Trng Ca (tang ch hay tang vinh co
Ngu Chung Thuyet Nhan: The five kinds of those ngha la tang trng), A Ty Gia Lo Ca (ieu phuc
who have testified to Buddhism: hay hang phuc), A Yet Sa Ni (cau trieu hay Nhiep
(A) Nam loai ngi thuyet giang Phat phap: Phat trieu co ngha la vi en), Phat Thi Ca La Na
t khau thuyet, Phat e t thuyet hay e t (knh ai hay khanh ai)Five kinds of esoteric
Phat thuyet phap, bac Hien triet thuyet hay ceremonial: for stopping calamities, for success or
tien nhan thuyet, bac Thanh nhan hay ch prosperity, for supressing or exorcising, for calling
Thien thuyet, hoa nhan hay pham phu or attracting of good beings or aid, for seeking the
thuyetThe five kinds of those who have aid of Budhas and Bodhisattvas.
testified to Buddhism: the Buddha, Buddhist Ngu Chung Tng: Five aspectsNam phng
disciples, the sages, the saints (devas), and the dien.
incarnated beings. Ngu Chung Ty Kheo: See Ngu Ty Kheo.
(B) Theo Kinh Hoa Nghiem, co nam loai ngi Ngu Chung Ty Lng: Nam phng phap suy ly
thuyet giang Phat phap khac: Phat thuyet, Bo trong Phat giao: Th nhat la Tng Ty Lng, can
Tat thuyet, Thanh van thuyet, nhan thuyet, c vao th a thay ma suy ly ra nhng th khac.
kh hay ch phap (van vat) thuyetAccording Th nh la The Ty Lng, t bo phan ma suy ra
to the Flower Adornment Sutra, there are five cai ly cua toan the. Th ba la Nghiep Ty Lng,
other kinds of those who have testified to t nghiep tac ma suy ly nghiep tac. Th t la Phap
Buddhism: the Buddha, Bodhisattvas, Ty Lng, t mot bo phan s vat ma suy ly ra cac
Sravakas (hearers), men, and all things. bo phan khac. Th nam la Nhan qua ty lng, thay
Ngu Chung Thc: Pancavijnana (skt)Five cai nhan ma suy ra cai ly cua qua The five
sensory consciousnessesSee Ngu Thc. inferences in Buddhism logic: First, inference
Ngu Chung Thc: Nam loai thc an tinh than from appearance (fire from smoke). Second,
The five kinds of spiritual foodSee Ngu Thc. inference from the corporeal (two or more things
Ngu Chung Tien: Nam loai tien: thien tien, than from one). Third, inference from action (animal
tien, nhan tien, a tien, va quy tienFive kinds from its footmark). Fourth, inference from
of immortals: deva immortals, spirit immortals, recognized law (old age from birth). Fifth,
human immortals, earth immortals, and preta inference from cause and effect (a traveller has a
immortals. destination).
Ngu Chung Tn Tam: The five right objects of Ngu Chung Uy Cu: Nam loai s haiFive kinds
faith: of fears.
1-4)From one to four: See T Tn Tam. Ngu Chuyen: Five devotionsNam th chuyen
5) Ngu Ba La Mat: bo th, tr gii, nhan nhuc, canTheo Chan Tong cua Nhat Ban, muon vang
tinh tan, va thien nhThe five paramitas: sanh Tnh o, Phat t phai tu mot trong nam th
almsgiving, morality, patience, zeal chuyen sau ay: chuyen Le, chuyen oc Tung
(progress), and meditation. kinh ien, chuyen Quan, chuyen niem hong danh
Ngu Chung Tinh Tan: Nam loai co gangThe Phat, chuyen Tan than ch PhatAccording to the
five right efforts of cultivationFive kinds of Japanese Shin Sect, to ensure rebirth in the Pure
exertion. Land, Buddhists must devote practicing one of the
Ngu Chung Tnh: The five naturesSee Ngu following devotions: devotion in worship, devotion
Tnh. in reciting or reading sutras, devotion in
Ngu Chung Tnh Nhuc: The five kinds of clean meditation, devotion in invocation of the name of
 2669

Amitabha Buddha, and devotion in praising trung hoan toan, cung nh kham pha ra chan ly
Buddhas. Five hindrances to spiritual progress that hinder
Ngu Chuyen: Nam chuyen hay nam giai oan the mind, obstruct insight, and prevent cultivators
phat trien t nhan en qua theo Mat Giao: phat from attaining complete concentration and from
Tam Bo e hay nguyen ac thanh qua v Phat, tu knowing the truth (Five factors (hindrances) which
Hanh hay tr gi gii luat, giac ngo Bo e (do blind our vision from the truth):
nhan hanh ma chng c ao qua), nang lc cu (A) Theo quan iem Phat Giao ai Tha, co nam
o tha nhan (at ti kha nang cu o tha nhan), va tam chng ngai cho s tien bo tinh than :
at thanh qua v Niet banThe five evolutions or tham duc, san han, si me, lo au, va nghi
developments according to the Esoteric Sects: to hoacAccording to the point of view of
resolve on Buddhahood, observance of the rules, Mahayana Buddhism: sensuous lust (greed),
attainment of enlightenment, attainment of power hatred, ignorance (physical and mental
to aid others according to need, and attainment of torpor), restlessness and worry, and doubt.
Nirvana. (B) Theo quan iem Phat Giao Nguyen Thuy,
Ngu Chuyen Thanh Than: See Ngu Chuyen and cung co nam tam chng ngai cho s tien bo
Ngu Tng Thanh Than. tinh than: tham duc hay tham ai duyen theo
Ngu Chng: Panca-nivarana (skt)Nam chng duc gii, san han, hon tram da di, phong dat
ngaiThe five hindrances. lo au, va hoai nghiAccording to the point of
(A) Nam chng ngai ma Phat noi ti trong Kinh view of Theravada Buddhism: sensual
Phap Hoa: Th nhat la Tn Chng, khi de desires, hatred, sloth and torpor, restlessness
hay la doi la mot chng ngai cho niem tin. and worry, and doubt or indecision.
Th nh la Tien Chng, li bieng la mot Ngu Chng Cua N Nhan: Theo pham e Ba
chng ngai cho tinh can tu tap. Th ba la trong Kinh Phap Hoa, ngi n co nam chng
Niem Chng, san han hay gian d la mot ngai: chang c lam Pham Thien Vng, chang
chng ngai cho chanh niem. Th t la nh c lam e Thch, chang c lam Ma Vng,
Chng, thu han la mot chng ngai cho thien chang c lam Chuyen Luan Vng, va chang
nh. Th nam la Tue Chng, oan ghet la c lam Phat. Ky that, mot ngi mang than n
mot chng ngai cho viec phat sanh tr tue muon thanh Phat th phai tu trong kiep nay sao cho
The five hindrances which the Buddha chuyen thanh ngi nam trong kiep lai sanh trc
mentioned in the Lotus Sutra: First, deception khi thanh PhatAccording to the Lotus Sutra,
is a bar to faith. Second, sloth or laziness is a Devadatta Chapter, there are five hindrances or
bar to zeal of cultivation. Third, anger is a bar obstacles of women: inability to become Brahma-
to remembrance. Fourth, hatred is a bar to kings, inability to become Indras, inability to
meditation. Fifth, the discontent is a bar to become Mara-kings, inability to become
wisdom. Cakravarti-kings, and inability to become
(B) Theo Kinh ai Nhat, co nam chng ngai: Buddhas. In fact, if a woman wants to become a
Phien Nao Chng, Nghiep Chng, Sinh Buddha, that person has to cultivate in this life so
Chng, Phat Chng, S tri Chng that in her next rebirth she can become a man.
According to the Vairocana Sutra, there are Ngu Coc: Nam loai hat: ao, lng, thuc, mach,
five hindrances: the hindrances of passion- tacFive kinds of cereals: sticky rice, rice, beans,
nature (original sin), the hindrances of karma wheat, maize.
caused in previous lives, the hindrances of the Ngu Cong c Mon: Nam loai cong c phai
affairs of life, and the hindrances of no thanh tu e c vang sanh ve coi Tnh o cua
friendly or competent preceptor, the c Phat A Di a: Th nhat la Le Bai Mon, em
hindrances of partial knowledge. than nghiep th knh Phat A Di a. Th nh la Tan
Ngu Chng Ngai Tam: Nam tam chng ngai than Mon, em khau nghiep xng danh hieu c
cho s tien bo tinh than, lam roi loan s nhn sau Phat A Di a. Th ba la Tac Nguyen Mon, hng
vao van hu, ngan can con ngi at ti s tap ve A Di a Phat ma phat nguyen sanh ve coi Cc

Lac. Th t la Quan sat Mon, em tr hue thien
nh xem xet cac cong c cua coi Phat A Di a.
Th nam la Hoi hng Mon, san sang chu kho e
cu do chung sanh, em tat ca cong c cua mnh
bo th lai cho het thay chung sanhThe five
effective or meritorious gates to Amitabhas Pure
Land: First, worship Amitabha Budha. Second,
praise Amitabha Buddha. Third, vow to Amitabha
Buddha. Fourth, meditate on Amitabha Buddha.
Fifth, willingness to suffer for universal salvation.
Ngu Cu Tuc: Nam th o th ay uThe five
complete utensils for worship:
1-2) Hai bnh bong: Two flower vases.
3-4) Hai chan en: Two candlesticks.
5) Mot l hng: a censer.
Ngu Cung Dng: The five kinds of offerings.
(A) Nam th le vat e cung dng: o hng
(hng xc), hoa man (trang hat), thieu hng
(nhang hay hng thap), phan thc (thc
pham), va ang minh (en hay nen thap)
The five kinds of offeringsThe five
Buddhist offerings: unguents, chaplets,
incense, food, and lamps or candles.
(B) Nam th le vat e cung dng khac: nc,
nhang, hoa, gao, va enThe five kinds of
offeringsOther five Buddhist offerings:
water, incense, flowers, rice, and candles.
(C) Theo Kinh ai Bao Tch, c Phat day co
nam th cung dng Phap Than va Sanh Than
Phat: Th nhat, neu co chung sanh nao v
Phap Than hoac sanh than cua ta ma tao dng
nha ca, cho kinh hanh, e cung dng ta,
thi ta lien tho dung. Th nh, neu co chung
sanh nao tao dng rng cay, vn hoa, giang
ng, tnh xa e cung dng ta, thi ta lien
tho dung. Th ba, neu cac hang e t co
nhng am thc, ngoa cu nh ging, nem,
chan, chieu, van van, thuoc men, phong nha
dang cung ta thi ta lien tho dung. Th t, neu
co cac Phap s thang toa thuyet phap, thi luc
ay ta cung ch tam lang nghe. Th nam, neu
co ngi cung th cho v phap s ay nhng y
phuc am thc, ngoa cu, thuoc men, phong
nha, vn rng, xe co, ruong nng, ty no,
thi ta cung lien nhan tho cho o. c Phat
day: Nay ch Ty Kheo! Cho du chung sanh
cung dng Phap Than hay Sinh Than ta cung
eu nhan, tho cho o. Bi do ni cung dng
2670
nh vay, cac chung sanh ay se c ay u
cac qua bao thien lanh, chng c tam tha,
tam khong thoi chuyen. Cac ngi thien nam
tn n hu tam va cung th nh vay, co the
thanh tnh c than tam, trang nghiem qua v
vo thng Bo e, co the c an lac vi dieu,
hay bo th tat ca vat cho tat ca ngi, trong tat
ca thi gian. Ngi ay co the tho c tat ca
cac qua bao lanh. Lai na, tat ca cac vat thc
du tnh hay bat tnh, du la thng v hay o toi
d, cho ch en cat, a, bun, at, soi, san,
gach, ngoi, oc dc, van van moi khi a
vao trong mieng cua Nh Lai th eu hoa
thanh ra chat thng v Cam Lo het ca.
According to the Great Jewel Collection
Sutra, there are five kinds of offerings for the
purpose of the Buddhas Dharma Body and
Birth-Body: First, build homes, places of
worship, etc, to make offerings to me, I will
immediately accept. Second, build parks,
flower gardens, roads, and temples to make
offerings to me, I will immediately accept.
Third, the various level of Buddhists who
have foods, bedding materials such as
mattresses, blankets, etc., medicines, and
places to live, etc, make offerings to me, I
will accept. Fourth, if any Dharma Master
build high thrones to speak of the Dharma,
during such time, I will concentrate to listen.
Fifth, if someone makes offerings to that
Dharma Master, such as Buddhist robes,
foods, bedding materials, medicines, a room,
a garden, vehicle, crop field, servants during
such time I will also accept those offerings.
The Buddha taught: Bhikshus! Whether
sentient beings make offerings to the
Dharma-Body or Birth-Body, I will receive
and approve of them. Through their offerings,
those sentient beings will acquire complete
wholesome consequences, attain the three
vehicles, and their minds will not regress. For
the good men and faithful women who have
faith and make offerings in that way, it is
possible for them to purify their bodies and
minds, adorn the achievement of the Ultimate
Enlightenment of Buddhahood. It is possible
to have the ultimate peace and happiness, and
they often make offerings of all materials

goods to all people across all periods past,
present, and future. Such a person will reap
all the wholesome consequences of those
actions. Moreover, with all edible items,
whether they are pure or impure, most
tasteful or greatly distasteful, including items
such as sand, rock, dirt, mud, brick, roof tile,
poison, etc., when they are placed into the
Tathagatas mouth. All are turned into the
most delicious and holiest of foods.
Ngu C: See Ngu Tnh C Thien.
Ngu Diep: Nam canh hoaFive petalsNam
tong phai Thien ln trong Phat giao Trung Hoa:
Quy Ngng, Lam Te, Tao ong, Van Mon, va
Phap NhanThe five great Zen schools in
Chinese Buddhism: Wei Yang, Lin-Chih, Tsao-
Tung, Yun Men, and Fa-Yun.
Ngu Diep Hoa: See Ngu Diep.
Ngu Diep Thien ang: Ca ngan ngon en trong
nam tong phai Thien ln trong Phat giao Trung
Hoa, y noi rat nhieu e t cua nam tong phai
nayOne thousand lamps in the five great Zen
schools in Chinese Buddhism, the term implies
that these five schools have had a lot of
followersSee Ngu Diep.
Ngu Dieu: Five marvelsNam th tinh dieu ch
nam canh cua Sac, Thanh, Hng, V, va Xuc
trong coi Tnh oThe five wonders of purified
or transcendental sight, sound, smell, taste, and
touch in the Pure Land.
Ngu Dieu Canh Gii Lac: Canh gii hy lac cua
Sac, Thanh, Hng, V va Xuc ni coi Tnh o
The joys of purified or transcendental sight, sound,
taste, smell and touch in the Pure Land.
Ngu Dieu Duc: Nam s ham muon thu dieu
Five subtle desires.
Ngu Dong: See Ngu Dung.
Ngu Duc: Panca-kama (skt)Five Desires
Fivefold cravingsNam th tham duc: sac, thanh,
hng, v va xucThe five desires arise from the
objects of the five senses, things seen (form),
heard (sound), smelt (smell), tasted (taste), or
touched (bodily feeling).
Ngu Duc Cong c: Panca-kama-guna (p)Five
strands of sense-desireTheo Kinh Phung Tung
trong Trng Bo Kinh, co nam duc cong c: Th
nhat la sac do nhan nhan thc, sac nay kha ai, kha
hy, kha lac, kha y, kch thch va hap dan long duc.
2671
Th nh la am thanh do tai nhan thc, am thanh
nay kha ai, kha hy, kha lac, kha y, kch thch va
hap dan long duc. Th ba la mui hng nay do
mui nhan thc, mui nay kha ai, kha hy, kha lac,
kha y, kch thch va hap dan duc vong. Th t la v
do li nhan thc, v nay kha ai, kha hy, kha lac,
kha y, kch thch va hap dan long duc. Th nam la
xuc cham do than nhan thc, xuc cham nay kha ai,
kha hy, kha lac, kha y, kch thch va hap dan duc
vongAccording to the Sangiti Sutta in the Long
Discourses of the Buddha, there are five strands of
sense-desire (cords of sensual pleasure): First, a
sight seen by the eye as being desire, attractive,
nice, charming, associated with lust and arousing
passion. Second, a sound heard by the ear as being
desire, attractive, nice, charming, associated with
lust and arousing passion. Third, a smell smelt by
the nose as being desire, attractive, nice,
charming, associated with lust and arousing
passion. Fourth, a flavour tasted by the tongue as
being desire, attractive, nice, charming, associated
with lust and arousing passion. Fifth, a tangible
object felt by the body as being desire, attractive,
nive, charming, associated with lust and arousing
passion.
Ngu Dung: Bala-samyutta (p)Sutra on the five
strengths, in the Samyutta nikaya, 50Kinh Ngu
Dong, Tng ng Bo, tap 50.
Ngu Duy: Pancatanmatrani (skt)Nam yeu to
sanh ra t nga man, vi te va tho thien: thanh duy,
xuc duy, sac duy, v duy, va hng duyThe five
subtle and rudimentary elements out of which rise
the five sensations: sensation of sound, sensation
of touch, sensation of form, sensation of taste, and
sensation of smell.
Ngu Duy Lng: See Ngu Duy.
Ngu Duyen:
(A) Nam ieu kien tot cho tu tap: tr gii, u ay
thc pham va quan ao, song an dat, cham dt
moi lo au, va chon ung thien hu tri thc
Five conditionsFive excellent causes of
blessedness: keeping the commandments,
sufficient food and clothing, living and
practicing in a secluded abode, cessation of
worry, and selecting or choosing good
friendship.
(B) Nam ieu kien khac: loai tr toi loi, ho tr
trng tho, quan tng Phat hay c A Di a,
 2672

pho Cu A Di a, va chac chan vang sanh Bac Bang dng, ai Tay dng, Nam Bang
Tay Phng Cc LacFive other dng, va Thai Bnh dngThe five oceans:
conditionsFive excellent causes of Indian Ocean, Arctic Ocean, Atlantic Ocean,
blessedness: riddance of sins, protection Antarctic Ocean, and Pacific Ocean.
through long life, vision of Buddha or Ngu ai e T: First five disciples of the
Amitabha, universal salvation by Amitabha, BuddhaSee Nam e T au Tien Cua c
and assurance of Amitabhas heaven. Phat.
Ngu Dc: See Ngu Dc Thao. Ngu ai Hnh: Hnh tng cua ngu aiNam
Ngu Dc Thao: Nam loai dc thao: cu cai, bieu trng cua nam yeu to ln: at hnh vuong,
hanh, bot hoang tinh, cu cai o, va re cay kh nc hnh tron, la hnh ch nhat, gio hnh ba n
ocFive kinds of roots used as food in sickness: nguyet, va h khong bao gom tat ca cac hnh
turnip, onion, arrowroot, radish or carrot, and a trenShape of the five great elementsThe
root curing poison. symbols of the five elements: earth as square,
Ngu (Trong) ai: The five heavy blockacges or water round, fire triangular, wind half moon, and
serious hindrancesSee Ngu on S. space is the combination of the other four.
Ngu ai: See Ngu ai Sn. Ngu ai Khoa Hoc: Pancavidya (skt)Five
Ngu ai Sn: Godai zan (jap)Pancasirsha major sciencesSee Ngu Minh.
PancasikhaWu Tai ShanMot trong bon ngon Ngu ai Lc Bo Tat: The five powerful
nui thieng lieng cua Phat giao Trung quoc (gan Bodhisattvas guardians of the four quarters and
hng ong bac cua tnh Sn Tay). Ngu ai Sn the center.
la phap hoi cua Van Thu S Li Bo Tat, v Phat t Ngu ai Minh Vng: Five great rajas.
Trung Quoc tin rang ay la tru x cua Ngai. ay 1) Arya-Acalanatha Raja (skt)Fudo-Myo-o
cung la mot trong nhng a iem hanh hng (jap)The immovable rajasImmovable
quan trong nhat cua Trung Quoc, va vao the ky king of hellSee Bat ong Minh Vng.
th sau tai ay co tren 200 tnh xa tai ay, nhng 2) Trailokya-vijaya-raja (skt): Trelokavijaya
hien nay ch con lai khoang 55 ngoi ma thoiOne (skt)See Hang Tam The Minh Vng.
of the four mountains sacred to Buddhism in China 3) Amrta (skt): See Quan o Li Minh Vng.
(near the north-eastern border of Shansi). The 4) Mahatejas (skt): ai Oai c Minh Vng
mountain that contains the Buddhist Congregation See ai Uy c.
of the Manjusri Maha Bodhisattva, for Chinese 5) Vajrayaksa (skt): Kim Cang Da Xoa Minh
Buddhists believe that the mountain is His abode. VngSee Kim Cang Da Xoa.
It is also one of the most important pilgrimage Ngu ai Phi Tnh: Chung vo tnh quan he trc
sites in China, and in the sixth century it had over tiep vi ngu ai, trong khi chung hu tnh quan he
two hundred monasteries, but only around fifty- vi ngu ai cong them tam thcThe inanimate
five are preserved today. connected directly with the five great elements,
Ngu ai: Pancabhuta (skt)Jung-wa-nga (tib) while the animate connected with the same five,
Nam ai hay nam yeu to ln: at, nc, la, gio, plus the mind or perception.
va h khong. Nhng tong phai Mat giao dung nam Ngu ai Quan: Meditation on the five
ngon tay, khi au bang ngon tay ut, lam bieu elementsQuan ve nam yeu to at, nc, la,
hieu cho ngu aiThe five elements: earth, gio, va h khong, vi hnh thc va mau sac cua
water, fire, wind, and space. The esoteric sects tng th: Th nhat la a (at) tng ng vi hnh
use the five fingers, beginning with the little Vuong va mau Vang. Th nh la thuy (nc) tng
finger, to symbolize the five elements. ng vi hnh Tron va mau Trang. Th ba la hoa
Ngu ai Bo: Five great mahayana sutrasSee (la) tng ng vi hnh Tam Giac va mau o.
Ngu Bo ai Tha Kinh. Th t la phong (gio) tng ng v i Ban Nguyet
Ngu ai Chung Tanh: Panca-maha-bhutani va mau en. Th nam la h khong tng ng vi
(skt)The nature of the five great elements. hnh Tron va mau Xanh da triA meditation of
Ngu ai Dng: Nam ai dng: An o dng, the esoteric school on the five elements, earth,
 2673

water, fire, air and space with their germ-words, Nguc Vng, ngi x lai toi nhan sau ba nam tho
their forms, and their colors: First, the Earth ngucOne of the ten kings of Hades who retries
corresponds to Square and Yellow. Second, water the sufferers on their third year of imprisonment.
corresponds to Round and White color. Third, fire Ngu ao Luan: Banh xe cua nam neo luan hoi
corresponds to Triangular and Red color. Fourth, Wheel of five destinies.
wind or air corresponds to Half-moon and Black Ngu ao Luan Hoi: Five gatisNgu ThuNam
color. Fifth, space corresponds to Spherical shape neo luan hoi: a nguc, nga quy, suc sanh, nhn,
and Blue color. va thienThe five destiniesFive different paths
Ngu ai Sac: Nam mau chnh: mau vang bieu of samsara: hells, hungry spirits, animals, men,
trng cho at, mau trang bieu trng cho nc, mau and heavenly beings.
o bieu trng cho la, mau en bieu trng cho gio, Ngu ao Luc ao: Nam neo sau ngThe
va mau xanh da tri bieu trng cho h khong five gati, the six gati.
The five chief colours: yellow for earth, white for Ngu ao Minh Quan: Mot v quan trong Thap
water, red for fire, black for wind, and azure for Nguc VngAn officer in the retinue of the ten
space or sky. kings of Hades.
Ngu ai S Gia: Ngu Thien S GiaNam s gia Ngu ao Tam: Theo A Ty at Ma Luan, co nam
ln: sanh, lao, benh, kho va chetThe five duta loai ao tamAccording to the Abhidharma,
Five great lictors or deva-messengers: birth, old- there are five kinds of path consciousness.
age, disease, sufferings (earthly laws and (A) Ngu ao Tam Nhap Lu: Th nhat la Tam
punishments), and death. Nhap Lu ao S Thien, ong phat sanh cung
Ngu ai Thien S Gia: See Ngu ai S Gia. Tam, Sat, Ph, Lac va Nhat iem. Th nh la
Ngu ai Tong Phai: Nam tong phai Phat giao: Tam Nhap Lu ao Nh Thien, ong phat
Trng phai giao thuyet, Trng phai Luat, Thien sanh cung Sat, Ph, Lac, va Nhat iem. Th
tong Mat tong, Tnh o tongThe five great ba la Tam Nhap Lu ao Tam Thien, ong
Buddhist schools: the Teaching school, the Vinaya phat sanh cung Ph, Lac, va Nhat iem. Th
school, the Zen school, the Secret school, and the t la Tam Nhap Lu ao T Thien, ong phat
Pure Land school. sanh cung Lac va Nhat iem. Th nam la
Ngu am Thc: Pancabhojaniya (skt)See Ngu Tam Nhap Lu ao Ngu Thien, ong phat
Chnh Thc. sanh cung Nhat iemPath consciousness of
Ngu an Vong: T goi chung nhng ngay Ngu stream-entry: The first jhana path
Tham thng ng va ngay Chuc Thanh. Bon consciousness of stream-entry together with
ngay le bai: mong 5, 10, 20 va 25 trong thang. initial application, sustained application, zest,
Trong khi o, ngay Chuc Thanh la ngay chuc phuc happiness, and one-pointedness. The second
trong ngay sinh nht cua hoang eWorship on jhana path consciousness of stream-entry
the four days: the fifth, the tenth, the twentieth, together with sustained application, zest,
and the twenty-fifth. While the Blessing-King day happiness, and one-pointedness. The third
is the day to invoke blessings on the emperors jhana path consciousness of stream-entry
birthday. together with zest, happiness, and one-
Ngu anh: Pancasikha (skt)The five locks on a pointedness. The fourth jhana path
boys headSee Ngu Phat anh Ton. consciousness of stream-entry together with
Ngu anh Luan Vng: See Ngu Phat anh happiness and one-pointedness. The fifth
Ton. jhana path consciousness of stream-entry
Ngu anh Sn: See Ngu ai Sn. together with one-pointedness.
Ngu ao: The five swordsThe five skandhas (B) Ngu Nht Lai ao TamFive kinds of path
See Ngu Uan. conscious of once-returningGiong nh phan
Ngu ao: Godo (jap)The five destiniesFive (A), ch can thay the Nhap Lu bang Nht
gatisSee Ngu Thu. Lai.The same as in (A), just replace
Ngu ao Chuyen Luan Vng: Mot trong Thap Stream-entry with Once-returning.
 2674

(C) Ngu Bat Lai ao TamFive kinds of path e (S tri e hay Diet e), Thang e (Chan
consciousness of non-returningGiong nh Nh)The five parijnanas, ordinarily those
phan (A), ch can thay the Nhap Lu bang arising from the five senses: the cause, the effect
Bat Lai.The same as in (A), just replace (suffering), diagnosis, the end or cure (the
Stream-entry with Non-returning. extinction of suffering), and the supreme axiom.
(D) Ngu Vo Sanh ao TamFive kinds of path Ngu iem Linh: Chuong nam iem (nam chn
consciousness of ArahantshipGiong nh chong)The five-pronged bell.
phan (A), ch can thay the Nhap Lu bang Ngu ieu Ca Sa: Ca Sa Ngu ieuSee Ngu
Vo Sanh.The same as in (A), just replace ieu Y.
Stream-entry with Arahantship. Ngu ieu Y: A small five-strip kesa.
Ngu ao Tng Quan: Mot v tng quan trong 1) Ngu ieu ca saAo cua ngi xuat gia tu
Thap Nguc Vng chuyen gi so bo iA Phat thng c may bang nam manh chap
general in the retinue of the ten kings of Hades, laiThe monks robe of five patches,
who keeps the book of life. ordinarily worn in the monastery, when
Ngu ang Hoi Nguyen: Wudeng HuiyuanNgu abroad and for general purposes.
ang Hoi Nguyen su tap vao trieu ai Trieu ai 2) Ha Y: Termed as the lowest of the grades of
Nam Tong ben Trung Hoa (1127-1279). Nam bo patch-robes.
bien nien s ke lai lch s Thien va nhng dong 3) Vien Noi ao Hanh Tap Tac Y: Ao mac e
truyen tha chnh thong. Ca nam van ban dung lam viec trong khuon t vienIt is styled the
nhng phac hoa tieu s cua cac v Thien s quan garment ordinary worn in the monastery.
trong e giai thch s truyen tha Phap. Nam van Ngu nh Tam Quan: Five objects of
ban bao gom nhng bo Canh c Truyen ang meditationFive approaches to meditationNam
Luc, Thien Thanh Quang ang Luc, Kien Trung phep quan e lang tam va diet tr ngu duc The
Tnh Quoc Ke ang Luc, Tong Mon Lien ang five meditations for settling the mind and ridding it
Hoi Yeu, va Gia Thai Pho ang LucThe of the five errors of desires, hate, ignorance, the
Records of the Five Lamps were compiled during self, and a wayward or confused mindThe five-
the South Sung Dynasty in China. The five fold procedures for quieting the mind.
chronicles recounting the history of Zen and the (A) Nam phep quan theo Phat Giao ai Tha:
authentic lineage of the school. All five texts Th nhat la Quan Bat Tnh hay quan than bat
explain the transmission of the Dharma using tnh. Quan the gia bat tnh e diet tr tham
biographical sketches of important masters. The duc va keo kiet. Ngoai ra, Phat day nen quan
five texts include Ching-te Ch'uan-teng Lu (Ching- Than va ch phap bat tnh. Ky that di lp
te Record of the Transmission of the Lamp), T'ien- da, than the chung ta cha ng toan la nhng
sheng Kuang-teng Lu (T'ien-sheng Record of the th nh nhp va hoi thui nh tht, xng, mau,
Widely Extending Lamp), Chien-chung Ching-kuo mu, am, dai, phan, nc tieu, van van. The
Hsu-teng Lu (Chien-chung Ching-kuo nen sau khi quan sat tng tan, chung ta thay
Supplementary Record of the Lamp), Tsung-men ro khong co g e om ap than nay. Th nh la
Lien-teng Hui-yao (Collection of Essential Quan T bi hay quan t bi e thng xot cac
Material of the Zen Sect's Successive Records of loai hu tnh, ong thi vun boi y niem thien
the Lamp) and Chia-t'ai p'u-teng Lu (Chia-t'ai cam vi moi ngi cung nh diet tr san
Comprehensive Record of the Lamp). nhue, lay t bi diet tr san han. Chung ta nen
Ngu ang Luc: Five Records of the TorchNam quan rang tat ca chung sanh, nhat la con
bai su tap oc lap c soan vao trieu ai nha ngi, eu ong mot chan the bnh ang. V
TongFive independent but complimentary the, neu muon, ho cung co the oan tr long
collections compiled during the Sung Era (960- thu han va m rong long yeu thng cu o
1279). chung sanh. Th ba la Quan Nhan Duyen.
Ngu e: Nam chan ly: Nhan e (Tap e), Qua e Quan sat ly mi hai nhan duyen e tr kh
(Kho e), Tr e (Nang tri e hay ao e), Canh vo minh e thay rang van phap van hu, hu
 2675

hnh cung nh vo hnh eu vo thng. Chung older, delibitates and dies; while our mind is
do duyen sanh ma co. Than ta, sau khi trng always changing, at times filled with anger or
thanh, gia, benh, chet; trong khi tam ta luon love, at times happy or sad. Fourth,
thay oi, khi gian khi thng, khi vui khi meditation on diversity of realms to see the
buon. Th t la Quan gii phan biet. Quan difference of standpoints and to get rid of
gii phan biet e nhan thc s sai khac gia selfish views. Contemplation on the Relativity
cac quan iem, e diet tr nga kien. Quan of the eighteen realms aims at discerning the
gii phan biet la phan biet va quan tng s falsity of the union of the 18 realms of six
gia hp cua 18 gii gom 6 can, 6 tran va sau sense organs, six objects, and six related
thc e thay chung khong that co nga phap. Alaya consciousnesses, so as to get rid of the
Muc ch la e diet tr nga chap va phap ego-attachment and the dharma-attachment.
chap. Quan ch phap e co s phan biet chan Contemplation on all dharmas to obtain right
chanh cung nh diet tr ban nga. Th nam la discrimination and to rid of the self. Fifth,
Quan So tc (tr tc niem). em so hi th contemplation on counting breath (Breathing)
nham a en s tap trung t tng va diet tr leading to concentration so as to rid of
loan tam. ay la phng thc hay nhat cho scattered (inattentive, distracted, unsettled,
ngi s c kiem soat va thanh tnh tam mnh confused) mind (to correct the tendency of
bang cach em hi th vao th raThe five mental dispersion). This is the best way for
meditations for setting the mind in Mahayana beginners to control and pacify their mind by
Buddhism: First, contemplation of the counting their breathing in and out.
impurity of the body. Meditation on impurity (B) Nam phep quan theo Phat Giao Nguyen
of the worldly life to adjust the mind with Thuy. Trong kinh Trung A Ham, c Phat a
regard to passion and avarice. Besides, the ch vach 5 ieu ma hanh gia can quan chieu,
Buddha also advised us to contemplate that e loai tr nhng t tng bat thien, tam tr
the body and all things as impure or filthy lai an tru vng vang va vang lang, hp nhat
(vileness of all things). In fact, beneath the va nh vao e muc ma mnh ang quan
layers of skin, our body contains filthy and chieu, e t mnh lam chu lay con ng ma
smelly substances such as meat, bones, blood, tien trnh t tng mnh a trai qua. T mnh
pus, phlegm, saliva, excrement, urine, etc. cat la tham ai va tron ven thao g thang thuc
After reflecting carefully of it, we can phat sanh bi tham ai. Lam c nh vay la t
conclude that our body is hardly worth mnh a khac phuc nga man va cham dt kho
cherishing. Second, contemplation on au. Th nhat, neu khi suy niem ve mot e
Compassion and Loving-kindness. Meditation muc ma nhng t tng xau xa toi loi, bat
on pity (mercy) for all and to rid of hate and to thien, ket hp vi tham san si phat sanh en
cultivate the idea of sympathy to others and to hanh gia, e loai tr nhng t tng bat thien
stop the tendency of anger and destroy ay, v nay nen hng tam suy niem ve mot e
resentment. We must visualize that all muc khac co tnh cach thien lanh. Chng ay
sentient beings, especially people equally tam bat thien b loai tr. Do s loai tr nay,
have a Buddha-nature. So, they are able, if tam tr lai vng vang an tru, va tr nen vang
they want, to eradicate hatred and develop lang, hp nhat va nh vao e muc mnh ang
kindness and compassion to save others. quan chieu. Th nh, neu khi a hng tam ve
Third, contemplation on the twelve links of e muc khac co tnh cach thien lanh ma
Dependent Origination or Causality to rid of nhng t tng bat thien van con phat sanh,
ignorance. Contemplation on Cause and hanh gia nen suy xet ve moi hiem hoa cua no
Condition to see that all things in the world nh sau: Qua that vay, nhng t tng nay
either visible or invisible are impermanent. cua ta ro rang la bat thien, ang b che trach,
They come into being through the process of va chung se em lai qua kho. Chng ay,
conditions. Our body, after adulthood, grows nhng t tng bat thien se b loai tr tan

bien. Do s loai tr nay ma tam cua hanh gia
tr lai vng vang an tru, va tr nen vang lang,
hp nhat va nh vao e muc mnh ang quan
chieu. Th ba, neu a suy xet ve hiem hoa
cua nhng t tng bat thien ma no van con
phat sanh, hanh gia nen phat l i, khong e y
en, khong lu tam suy niem ve cac phap bat
thien ay na. Chng ay nhng t tng bat
thien se b loai tr tan bien. Do s loai tr nay
ma tam hanh gia tr lai vng vang an tru, va
tr nen vang lang, hp nhat va nh vao e
muc mnh ang quan chieu. Th t, neu a
khong e y en, khong lu tam suy niem ve
cac t tng bat thien ay na, ma chung van
con phat sanh, hanh gia nen suy niem ve viec
loai tr nguon goc cua nhng t tng bat
thien ay. Chng ay, nhng t tng bat thien
b loai tr tan bien. Do s loai tr nay ma tam
hanh gia tr lai vng vang an tru, va tr nen
vang lang, hp nhat va nh vao e muc mnh
ang quan chieu. Th nam, neu a suy niem
ve viec loai tr nguon goc cua nhng t tng
bat thien ay ma chung van con phat sanh,
hanh gia nen can rang lai va ep li vao oc
giong, thu thuc, khac phuc va lay tam thien
kiem soat tam bat thien. Chng ay, nhng t
tng bat thien b loai tr tan bien. Do s loai
tr nay ma tam hanh gia tr lai vng vang an
tru, tr nen vang lang, hp nhat va nh vao
e muc ma mnh ang quan chieuThe five
meditations for setting the minh in the
Theravada Buddhism. In Majjhima Nikaya,
the Buddha pointed out five things a cultivator
should always reflect on in order to remove
evil thoughts, and to help the mind stand firm
and calm, become unified and concentrated
within its subject of meditation. To
accomplish these, that meditator is called the
master of the paths along which thoughts
travel. He thinks the thought that he wants to
think. He has cut off craving and removed the
fetter fully; mastering pride he has made an
end of suffering: First, if through reflection on
an object, evil, unwholesome thoughts
associated with desire, hate and delusion arise
in a meditator, in order to get rid of them he
should reflect of another object which is
wholesome. Then the evil, unwholesome
2676
thoughts are removed; they disappear. By
their removal the mind stands firm and
becoming calm, unified and concentrated
within his subject of meditation. Second, if the
evil thoughts still arise in a meditator who
reflects on another object which is
wholesome, he should consider the
disadvantages of evil thoughts thus: Indeed,
these thoughts of mine are unwholesome,
blameworthy, and bring painful
consequences. Then his evil thoughts are
removed, they disappear. By their removal
the mind stands firm and becoming calm,
unified and concentrated within his subject of
meditation. Third, if the evil thoughts still
arise in a meditator who thinks over their
disadvantages, he should pay no attention to,
and not reflect on those evil thoughts. Then
the evil thoughts are removed, they disappear.
By their removal the mind stands firm and
becoming calm, unified and concentrated
within his subject of meditation. Fourth, if the
evil thoughts still arise in a meditator who
pays no attention to and does not reflect on
evil thoughts, he should reflect on removing
the roof of those thoughts. Then the evil
unwholesome thoughts are removed, they
disappear. By their removal, the mind stands
firm and becoming calm, unified and
concentrated within his subject of meditation.
Fifth, if the evil thoughts still arise in a
meditator who reflects on the removal of their
root, he should with clenched teeth, and
tongue pressed against his palate restraint,
overcome and control the evil mind with the
good mind. Then the evil thoughts are
removed, they disappear. By their removal
the mind stands firm and becoming calm,
unified and concentrated within his subject of
meditation.
Ngu nh T Niem: Ngu nh Tam quan va T
Niem X nham giup cho tam nh tnh cung nh
thoat khoi ngu duc va loan tamFive meditations
and four foundations of mindfulness for settling
the mind and ridding it of the five errors of desire,
hate, ignorance, self, and wayward or confused
mind.
(A) Ngu nh Tam Quan: Five meditationsSee

Ngu nh Tam Quan.
(B) T Niem X: Four foundations of
mindfulnessSee T Niem X.
Ngu o:
(A) Nam phng tien a chung sanh qua bien
sanh t: bo th, tr gii, nhan nhuc, tinh tan, va
thien nhThe five means of transportation
over the sea of mortality to salvation (five
paramitas): almsgiving, commandment-
keeping, patience under provocation, zeal,
and meditation.
(B) Nam vng quoc An o hay nam ton giao ln
An oThe five kingdoms of ancient India
or five great religions of India.
Ngu oc: Nam th oc: kiep oc, kien oc, phien
nao oc, chung sanh oc, va menh oc Five
poisonsThe five kysaya periods of turbidity,
impurity or chaos: kalpa in decay, deterioration of
view, defilement of passions, defilement of the
human being condition, and defilement of the life-
span.
Ngu on S: Panca-klesa (skt)Panca-klesa-
dula (skt)Nam th me m am on bat nguon t
than kien ma sanh ra: tham, san, si, man, va
nghiFive dull, unintelligent, or stupid vices or
temptationsFive envoys of stupidity caused by
the illusion of the body or self: greed, anger,
stupidity, arrogance, and doubt.
Ngu ong Duyen Y Thc: Y thc cung vi nam
thc khac duyen vi nam canhThe mental
conception combines with the perceptions of the
five senses.
Ngu c: Nam c hanhFive virtues.
Ngu c T T: Nam c t tC hanh nghi Ngng, c ngai Quy Sn Linh Hu sang lap;
thc t t c toi trong ngay ket thuc an c kiet ha:
bat ai (khong luyen ai), bat nhue (khong san han),
bat bo (khong s hai), bat si (khong si me), va tr
t t bat d t t (biet t t va khong biet t t) schools. This term used in Zen Buddhism to
The five virtues require in a confessor at the
annual confessional ending the rainy retreat:
freedom from predilections, freedom from anger,
freedom from fear, freedom from ignorance or not
easily deceived, discernment of shirkers of
confession.
Ngu Gia: 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, Phap Nhan,
2677
Tao ong, Quy Ngng, va Lam Te Five sects
or schools of Chinese Zen Buddhism. The five
traditions arise from one origin which is Directly
Point to 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, Fa-Ran, Tao-Tung, Kui-Yang, and Lin-Chi.
Ngu Gia Phat: Gyel-wa-rig-nga (tib)Five
Buddha familiesTheo Phat giao Mat tong Tay
Tang, co nam nguyen ly hay nam gia nh Phat:
Kim Cang, Bao vng, Lien Hoa, Nghiep, va
PhatAccording to the Tibetan Tantric Buddhism,
there are five principles or five Buddha families:
Vajra, Ratna, Padma, Karma, and Buddha.
Ngu Gia S Cong: Nam nha cua chung hay tien
cua the gian eu co mot th cam do chung: vua,
giac, la, nc, va ac t (con ac)The five
classes of wealth in the world which have their
common prey, the wealth struggled for by others:
rulers, thieves, fire, water, and prodigal sons.
Ngu Gia That Tong: Goke-shichi-shu (jap)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 tom lc bi
Thien s Van ch. Ngu tong la 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
va Lam Te, c ngai Lam Te Ngha Huyen sang
lap. Hai phai sau nay la Dng Ky va Hoang
LongA Japanese term for five houses, seven
designate the main divisions of the Chan tradition
in Tang dynasty China. The schema was first
articulated by Fa-Yen Wen-I (885-958). Five sects
or schools of Chinese Zen Buddhism. The five
traditions arise from one origin which is Directly
Point to 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
 2678

Wen-I (Hogen Buneki 885-958); Tao-Tung the giac hay tr hue Bo e trong giai oan cuoi
(Soto), founded by Tung-Shan Liang Chieh and cung, da vao cong phu tu hanh ma co. Th ba la
Tsao Shan Pen-Chi (840-901); Kuei-Yang, (Igyo), Tng t giac. ay la Bo Tat ngoi Thap Tn
founded by Kuei-Shan Ling-Yu (771-853) and c giac the tng t nh Thuy Giac. Th t la
Yang Shan Hui-Chi (807-883); and Lin-Chi Tuy phan giac. ay la Bo Tat ngoi Thap Tru,
(Rinzai), founded by Lin-Chi-I-Hsuan. The seven Thap Hanh va Thap Hoi Hng, tng phan c
houses include these five, plus two branches of thuy giac. Th nam la Cu canh giac hay Dieu
Lin-Chi: Yang-Chi (Ypgi), founded by Yang-Chi Giac. ay la thanh tu vien man bon giac The
Fang Hui (Yogi Hoe 992-1049); and Huang-Lung five states of bodhi or states of enlightenment:
(Oryo), founded by Huang lung Hui Nam (Oryo First, absolute eternal wisdom, or bodhi which
Enan 1001-1069). possessed by everyone. Second, Bodhi in its initial
Ngu Gia Tong Chi: Nhng he phai truyen tha stages or in action, arising from right observances.
cua nam tong phai Thien cua Phat giao Trung Third, Bodhisattva-attainment of bodhi in action of
Hoa (nam tong phai nay bat nguon t Nguon the ten faiths. Fourth, further Bodhisattva-
Thien Trc ch nhan tam, kien tanh thanh Phat enlightenment in action of the ten grounds, ten
cua Luc To Hue Nang. Nam tong nay gom Van necessary activities and ten kinds of dedications,
Mon, Phap Nhan, Tao ong, Quy Ngng, va according to their capacity, attain Bodhi in its final
Lam Te)Handed-down branches of five sects or stages. Fifth, to reach the final or complete
schools of Chinese Zen Buddhism (the five enlightenment. To reach the perfect quiescent
traditions arise from one origin which is Directly stage of orginal bodhi.
Point to Mind to see ones True Nature and to Ngu Giai Thoat Luan: The five wheels of
realize the Buddhahood taught by the Sixth Zen liberation or salvation (the five mandala in which
Patriarch Hui-Neng. These five sects include Yun- are the Five Dhyani-Buddhas)See Ngu Phat.
Men, Fa-Ran, Tao-Tung, Kui-Yang, and Lin-Chi). Ngu Giai Thoat Thanh Thuc Tng: Theo Kinh
Ngu Gia Danh Hao Tam Bo Th Nhan: Nam loai Phung Tung trong Trng Bo Kinh, co nam giai
ngi gia danh hao tam ma bo th. Th nhat, thoat thanh thuc tng: vo thng tng, kho
mieng noi tot, hoac noi bo th ma khong bao gi tng trong vo thng, vo nga tng trong kho,
chu thc hanh, ch la nhng li ha trong rong. oan tr tng, va vo tham tngAccording to
Th nh, li noi va hanh ong eu trai ngc nhau, the Sangiti Sutta in the Long Discourses of the
tc la ngon hanh bat tng ng. Th ba, bo th ma Buddha, there are five perceptions of making for
trong tam luon mong cau c boi hoan bang cac maturity of liberation: the perception of
s en n ap ngha. Th t, bo ra co mot tac ma impermanence, the perception of suffering in
muon thau vao mot thc. Th nam, gieo trong t impermanence, the perception of impersonality in
ma muon ang trai nhieuFive kinds of people suffering, the perception of abandoning, and the
who pretend to give out of goodness of their perception of dispassion.
hearts. First, talk of goodness or giving, but they Ngu Giai Thoat X: Vimuttayatanani (p)Five
never carry out what they say, only hollow speech bases of deliveranceTheo Kinh Phung Tung
or empty promises. Second, speech and actions trong Trng Bo Kinh, co nam giai thoat x. Giai
contradict one another. Third, give but their minds Thoat X Th Nhat: ay v Ty Kheo, khi nghe
always hope that their actions will be bac ao S, hay mot v ong pham hanh ang
compensated and be returned in some way. knh nao thuyet phap, oi vi phap ay, hieu c
Fourth, give little but want a great deal in return. ngha ly va van cu. Nh vay ma sanh khoan khoai,
Fifth, plant few seeds but wish to harvest nh khoan khoai hy sanh. Nh hy tam, than khinh
abundance of fruits. an sanh. Nh than khinh an, lac tho sanh. Nh lac
Ngu Giac: Nam loai giac hay nam giai oan giac tho, tam c nh tnh. Giai Thoat X Th Nh:
ngo. Th nhat la Bon giac. ay la tr hue hay s ay v Ty Kheo khong nghe giao phap, nhng v
hieu biet tuyet oi ben trong hay Bo e von san ay, theo ieu a nghe a hoc t trc, thuyet phap
co trong moi ngi. Th nh la Thuy giac. ay la mot cach rong rai cho cac ngi khac, v ay oi
 2679

vi phap ay, hieu c ngha ly va van cu. Nh base of deliverance: Here a monk who has not
vay ma sanh khoan khoai, nh khoan khoai sanh heard the teaching, but in the course of teaching
hy. Nh hy tam ma than khinh an. Nh than khinh Dhamma to others he has learnt it by heart as he
an, lac tho sanh. Nh lac tho tam c nh tnh. has heard it. At this, joy arises in him, and from
Giai Thoat X Th Ba: ay v Ty Kheo khong this joy, delight; and by this delight his senses are
c nghe bac ao S hay mot v ong pham calmed, he feels happiness as a result, and with
ang knh nao thuyet phap, cung khong theo ieu this happiness his mind is established. The third
a nghe, ieu a hoc thuyet phap mot cach rong base of deliverance: Here a monk who has not
rai cho cac ngi khac. V ay theo ieu a nghe heard the teaching, but as he is chanting the
a hoc, tung oc phap mot cach ro rang, do vay Dhamma, joy arises in him, and from this joy,
oi vi phap ay hieu c ngha ly va van cu . Nh delight; and by this delight his senses are calmed,
hieu c ngha ly va van cu ma than c khinh he feels happiness as a result, and with this
an. Nh than khinh an, lac tho sanh. Nh lac tho, happiness his mind is established. The fourth base
tam c nh tnh. Giai Thoat X Th T: ay of deliverance: Here a monk who has not heard
v Ty Kheo, khong nghe mot bac ao S hay mot the teaching from a teacher or a respected fellow-
v ong pham hanh thuyet phap; cung khong theo disciple; nor has he taught the Dhamma; nor has
ieu a nghe a hoc ma thuyet phap rong rai cho he chanted the Dhamma; but when he applies his
cac ngi khac; cung khong theo ieu a nghe a mind to the Dhamma, thinks and ponders over it
hoc, tung oc mot cach ro rang. V ay theo nhng and concentrates his attention on it, joy arises in
ieu a nghe a hoc, dung tam tam cau, suy t, him, and from this joy, delight; and by this delight
quan sat phap ay. Nh vay ma oi vi phap ay his senses are calmed, he feels happiness as a
hieu c ngha ly va van cu. Nh hieu ngha ly result, and with this happiness his mind is
va van cu, khoan khoai sanh. Nh khoan khoai established. The fifth base of deliverance: Here a
sanh, hy tam sanh. Nh hy tam, than khinh an. monk who has not heard the teaching from a
Nh khinh an, lac tho sanh. Nh lac tho, tam c teacher or a respected fellow-disciple; nor has he
nh tnh. Giai Thoat X Th Nam: ay v Ty taught the Dhamma; nor has he chanted the
Kheo khong nghe bac ao S hay mot v ong Dhamma; nor has he thought or pondered over the
pham hanh ang knh nao thuyet phap, cung Dhamma; but when he has properly grasped some
khong theo ieu a nghe a hoc thuyet giang mot concentration-sign (samadhi-nimittam), has well
cach rong rai cho cac ngi khac, cung khong theo considered it, applied his mind to it
ieu a nghe a hoc dung tam tam cau, suy t, (supadharitam), and has well penetrated it with
quan sat, nhng v Ty Kheo ay kheo nam gi mot wisdom (suppatividdham-pannaya). At this, joy
nh tng, kheo tac y, kheo tho tr, kheo the nhap arises in him, and from this joy, delight; and by
nh tr tue, nen oi vi phap ay hieu c ngha ly this delight his senses are calmed, he feels
va van cu. Nh hieu c ngha ly va van cu, nen happiness as a result, and with this happiness his
khoan khoai sanh. Nh khoan khoai sanh, hy tam mind is established.
sanh. Nh hy tam, than khinh an. Nh than khinh Ngu Gian Sac: See Ngu Sac.
an, lac tho sanh. Nh lac tho, tam nh tnh Ngu Giao: Nam giao phai cua tong Hoa Nghiem.
According to the Sangiti Sutta in the Long Co hai nhomThe five divisions of Buddhism
Discourses of the Buddha, there are five bases of according to the Hua-yen School. There are two
deliverance. The first base of deliverance: Here, groups:
the teacher or a respected fellow-disciple teaches (A) Nam giao phai t s o Thuan xuong en s
a monk Dhamma. Anh he receives the teaching, Hien Thu: Th nhat la Tieu Tha Giao
he gains a grasp of both the spirit and the letter of (Theravada (skt). Phai Tieu Tha Theravada
the teaching. At this, joy arises in him, and from giai thch ve nga khong, ch phap la co that,
this joy, delight; and by this delight his sense are va niet ban la oan diet (danh cho hang chung
calmed, he feels happiness as a result, and with sanh co can c thap kem nho nhoi). Giao ly
this happiness his mind is established. The second nay thuoc kinh ien A Ham. Mac du chung

phu nhan s hien hu cua mot ban nga ca
biet, lai chu trng thc hu va tha nhan s
hien hu cua tat ca phap sai biet hay phap
hu. Theo kinh ien nay th Niet Ban la cu
canh diet tan, nhng lai khong thau triet ve
tnh cach bat thc (phap khong) cua ch phap.
Ve duyen khi, luan, giao ly nay thuoc ve
nghiep cam duyen khi. Th nh la ai Tha
Thuy Giao. Khi thuy ai Tha, c chia
lam hai chi (giao ly day cho nhng ngi va
bc len ai Tha). Ca hai eu khong tha
nhan s hien hu cua Phat tanh trong moi
loai, nen ca hai c xem nh la nhap mon s
thuy. Tng Thuy Giao hay giao ly nhap mon
y c tren sai biet tng cua ch phap, nh
Phap Tng Tong. Tng Thuy Giao phan
tach ve tanh ac thu cua ch phap, c tm
thay trong cac kinh Du Gia. Phap Tng tong
neu len thuyet A-Lai-Da duyen khi tren nen
tang phap tng va khong biet en nhat the
cua s va ly. V tong nay chu trng s sai
biet can e cua nam hang ngi, nen khong
tha nhan rang moi ngi eu co the at en Ngai Duy Ma Cat chng to, hay qua thien
Phat qua. Khong Thuy Giao hay giao ly nhap
mon y c tren s phu nh ve tat ca cac phap
hay phap khong, nh Tam Luan Tong. Khong
Thuy Giao day ve le khong cua ch phap,
c tm thay trong cac kinh Bat Nha. Tam
Luan tong chu trng thien chap ve Khong
tren can c cua t tanh (Svabhava-
alaksana) hay tanh vo tng khong co ban
chat ton tai, nhng lai tha nhan nhat the cua
hu, nen tong nay xac nhan rang moi ngi
trong tam tha va nam chung tanh eu co the
at en Phat qua. Th ba la ai Tha Chung
Giao. ai Tha trong giai oan cuoi day ve
Chan Nh (dharmatathata) va Phat tanh pho
quat, day ve le chan nh bnh ang, va kha
nang thanh Phat cua chung sanh, tm thay
trong Kinh Lang Gia, ai Bat Niet Ban hay
ai Tha Khi Tn Luan, van van. Giao ly
nay tha nhan rang tat ca chung sanh eu co
Phat tanh va eu co the at en Phat qua.
Thien Thai tong theo giao ly nay. Chan ly cu
canh ai Tha c trnh bay bang giao ly
nay. Do o, no c goi la giao ly thuan thuc
hay Thuc Giao. Trong thuy giao, s va ly luon
tach ri nhau, trong khi chung giao, s luc
2680
nao cung la mot vi ly, hay ung hn ca hai la
mot. Nh Lai Tang Duyen Khi la ac iem
cua giao ly nay. No cung con c goi la
Chan Nh Duyen Khi. Th t la ai Tha
on Giao. Giao ly nay ch cho ta s tu tap
khong can ngon ng hay luat nghi, ma goi
thang vao trc kien cua moi ngi. Giao ly
nay nhan manh en trc kien, nh o ma
hanh gia co the at en giac ngo vien man tc
khac. Tat ca van t va ngon ng eu nh ch
ngay. Ly tanh se t bieu lo trong thuan tuy
cua no, va hanh ong se luon luon tuy thuan
vi tr hue va tri kien. on giao bang chanh
nh ni t tng hay niem tin ch khong
bang tu tr thien nghiep. Giao ly nay day cho
ngi ta chng ngo tc th da tren nhng
giang giai bang li hay qua tien trnh thc
hanh tu tap cap toc, tm thay trong Kinh Duy
Ma Cat. Giao ly nay chu trng neu t tng
khong con mong khi trong tam cua hanh gia
th ngi ay la mot v Phat. S thanh at nay
co the gat hai c qua s im lang, nh c
nh nh trng hp cua To Bo e at Ma,
s to Thien Tong Trung Hoa. Th nam la
Vien Giao. Vien giao day ve Nhat Tha hay
Phat Tha. Vien giao Hoa Nghiem, phoi hp
tat ca lam thanh mot tong, c tm thay trong
cac Kinh Hoa Nghiem va Phap Hoa. Co hai
trnh o cua ai Tha Vien Giao. Nhat Tha
ong Giao, trong o nhat tha c giang
thuyet bang phng phap ong nhat hay tng
t vi ca ba tha. Nhat Tha cua tong Hoa
Nghiem bao gom tat ca cac tha. Tuy nhien,
tuy theo can c ma giang ba tha e chuan b
cho nhng ke khat ngng. Ca ba eu tuon
chay t Nhat Tha va c giang day bang
phng phap ong nhat nh la mot. Theo tong
Hoa Nghiem th ba tha nay la: Tieu Tha
(Hinayana (skt), ai Tha Tiem Giao vi ai
Tha Thuy Giao va ai Tha Chung Giao, va
ai Tha on Giao. Nhat Tha Biet Giao,
trong o nhat tha c neu len hoan toan
khac biet hay oc lap vi nhng tha khac
nh trng hp giao ly Hoa Nghiem trong o
noi len hoc thuyet ve the gii ho tng dung
nhiep. Nhat Tha cao hn ba tha kia. Nhat
tha la chan that con ba tha c coi nh la

quyen bien (tam quyen nhat that)Five
divisions from Tu-Shun down to Hsien-Shou:
First, the Doctrine of the Small Vehicle or
Hinayana. The Hinayana corresponds to the
Agama sutras which interpret that the self is
without substance, the separate elements or
dharmas are real, and nirvana is their total
annihilation. This doctrine refers to the
teaching of the four Agamas. Although they
deny the existence of the personal self
(pudgala-sunyata), they are realistic and
admit the existence of all separate elements
(dharma). They hold that Nirvana is total
extinction, and yet they do not understand
much of the unreality of all elements
(dharma-sunyata). As to the causation theory,
they attribute it to action-influence. Second,
the Elementary Doctrine of the Great Vehicle
(Mahayana). The primary or elementary stage
of Mahayana is divided into two sections.
Since neither admits the existence of the
Buddha-nature (Buddha-svabhava) in all
beings, both are considered to be elementary.
The elementary doctrine based on the specific
character of all elements (dharma-laksana),
e.g., the Idealistic School or Dharmalaksana.
Realistic Mahayana which analyzes the
specific and distinct character of the dharmas,
found in the Yogachara Sutras. The
Dharmalaksana School sets forth the theory of
causation by ideation-store (Alaya-vijnana)
on the basis of phenomenal charateristics
(laksana) and does not recognize the unity of
fact and principle. Also, since it maintains the
basic distinction of five species of men, it
does not admit that all men can attain
Buddhahood. The elementary doctrine based
on negation of all elements or dharma-
sunyata, e.g., San-Lun School. This is the
Idealistic Mahayana that holds all dharmas
are non-substantial, found in Prajna or
Wisdom Sutras. The San-Lun holds the one-
sided view of Void on the basis of own
nature or no abiding nature, but admitting the
unity of being and non-being, it affirms that
men of the three vehicles and the five species
are all able to attain Buddhahood. Third, the
Final Mahayana teaching, or the Mahayana in
2681
its final stage which teaches the Bhutatathata
and universal Buddhahood, or the essentially
true nature of all things and the ability of all
beings to attain Buddhahood. This is the final
metaphysical concepts of Mahayana, as
presented in the Lankavatara Sutra, the
Mahaparinirvana text, and the Awakening of
Faith, etc. This doctrine asserts that all living
beings have Buddha-nature and can attain
Buddhahood. The Tien-Tai School adheres
to this doctrine. By this teaching the Ultimate
Truth of Mahayana is expounded. Therefore,
it is called the Doctrine of Maturity. As it
agrees with reality, it also called the True
Doctrine. In the elementary doctrine, fact and
principle were always separate, while in this
final doctrine, fact is always identified with
principle, or in short, the two are one. The
causation theory by Matrix of the Thuscome
is special to this doctrine. It is also called the
theory of causation by Thusness or Tathata.
Fourth, the Abrupt Doctrine of the Great
Vehicle. This means the training without word
or order, directly appealing to ones own
insight. This teaching emphasized on ones
own insight by which one can attain
enlightenment all at once. All words and
speech will stop at once. Reason will present
itself in its purity and action will always
comply with wisdom and knowledge. The
Mahayana immediate, abrupt, direct, sudden,
or intuitive school, by right concentration of
thought, or faith, apart from good works
(deeds). This teaching expounds the abrupt
realization of the ultimate truth without
relying upon verbal explanations or
progression through various stages of practice,
found in Vimalakirti Sutra. This doctrine holds
that if thought ceases to arise in ones mind,
the man is a Buddha. Such an attainment may
be gained through silence as shown by
Vimalakirti, a saintly layman in Vaisali, or
through meditation as in the case of
Bodhidharma, the founder of Chinese Chan
School. Fifth, the Round Doctrine of the Great
Vehicle or the Perfect teaching expounds the
One Vehicle, or the Buddha Vehicle. The
complete or perfect teaching of the Hua-Yen,
 2682

combining the rest into one all-embracing Ngu Giao Chng: Cong trnh cua ai s Phap
vehicle, found in the Avatamsaka and Lotus Tang thi nha ng giai thch giao ngha cua
Sutras. There are two grades of the round or Ngu GiaoThe work prepared by Fa-Tsang of
perfect doctrine. One Vehicle of the Identical the Tang dynasty, explaining the doctrine of the
Doctrine in which the One Vehicle is taught five schools.
an identical or similar method with the other Ngu Giao Hoa Nghiem: See Ngu Giao.
three Vehicles. The One Vehicle of the Ngu Giao Thap Tong: Nam giao mi tong
Avatamsaka School is inclusive of all Trung HoaThe five divisions of Buddhism and
Vehicles. However, for the convenience the the ten Buddhist schools in ChinaSee Ngu Giao
three vehicles are taught to prepare the and Thap Tong.
aspirants. The three flow out of the One Ngu Gii: Panca-sila (skt)Panca-sikkapada
Vehicle and are taught in the identical method (p)Panca Veramani (skt)Five Precepts
as the one. The three Vehicles recognized by Trong ca hai trng phai Nguyen Thuy va ai
the Avatamsaka School: the Small Vehicle, Tha, c Phat day cac e t cua Ngai, nhat la
the Gradual Mahayana with the Elementary Phat t tai gia gi gn ngu gii. Du Kinh Phat
Mahayana and the Final Mahayana, and the khong i vao chi tiet, nhng cac ao s ca hai
Abrupt Doctrine of the Great Vehicle. One trng phai a giai thch rat ro rang ve nam gii
Vehicle of the Distinct Doctrine in which the nay: khong sat sanh, khong trom cap, khong ta
One Vehicle is set forth entirely distinct or dam, khong vong ng, va khong uong nhng chat
independent from the other Vehicles, as in the cay ocIn both forms of Buddhism, Theravada
case of the teaching of the Avatamsaka and Mahayana, the Buddha taught his disciples,
School, in which the doctrine of the world of especially lay-disciples to keep the Five Precepts.
totalistic harmony mutually relating and Although details are not given in the canonical
penetrating is set forth. The One Vehicle is texts, Buddhist teachers have offered many good
higher than the other three. The One Vehicle interpretations about these five precepts: not to
is real while the three are considered as kill, not to steal, not to engage in improper sexual
temporary. conduct, not to lie, and refrain from intoxicants.
(B) Nam giao phai theo Khue Phong: Th nhat la Ngu Gii Hien: Cac bac hien gan bo vi ngu
Nhan Thien Giao, gom nhng ai gi ngu gii giiWorthies adhering to the five precepts.
se tai sanh tr lai vao coi ngi va nhng ai Ngu Gii Phan Thu: Viec tho tr ngu gii
hanh thap thien se c tai sanh vao coi tri. Receiving and maintaining the five precepts.
Th nh la Tieu Tha Giao. Th ba la ai Ngu Ha: Punjab (skt)Que hng cua hai ong Di
Tha Phap Tng. Th t la ai Tha Phap Lan a va Na Tien Ty KheoNative country of
Tng Giao. Th nam la Nhat Tha Hien both Milinda and Nagasena.
Tnh Giao: Trnh bay Phat tanh pho quat. Ngu Ha Phan Ket:
Nhat Tha Hien Giao bao gom ca ai tha (A) Theo Kinh Phung Tung trong Trng Bo Kinh,
chung giao, on giao va Vien giaoFive co nam th Ket hoac cua Duc gii trong tam
divisions according to Kuei-feng: First, rebirth gii: tham ket (phien nao cua tham duc), san
as human beings for those who keep the five ket (san nhue ket, phien nao cua s gian d),
commandments and as devas for those who than kien ket (phien nao cua nga kien hay
keep the ten commandments. Second, see than kien va ta kien ve t nga), gii thu ket
Tieu Tha Giao in (A). Third, see ai Tha (phien nao cua chap thu gii cam hay ta kien
Thuy Giao (a). Fourth, see ai Tha Thuy mot cach phi ly), nghi ket (phien nao cua s
Giao (b). Fifth, the one vehicle which reveals nghi hoac, khong tin chac ve Phat, Phap, Tang
the universal Buddha-nature. It includes the va s tu tap tam hoc, gii, nh, hue)
Mahayana in its final stage, the immediate According to the Sangiti Sutta in the Long
and the complete or perfect teaching of the Discourses of the Buddha, there are five
Hua-Yen. bonds in the lower desire-realms or the lower

fetters which hold the individual in the realms
of desire: desire (sensual desire or
sensuality), dislike (ill-will or resentment),
wrong view on personality-belief (self,
identity view, or egoism), heretical ideals
(attachment to rite and ritual or distorted
grasp of rules and vows), doubt about the
Buddha, the Dharma, the Sangha and the
cultivation on the three studies of discipline,
concentration and wisdom.
(B) Theo Vi Dieu Phap: tham ket (phien nao cua
tham duc), san nhue ket (phien nao gay ra do
san gian), man ket (phien nao gay ra do nga
man cong cao), tat ket (phien nao gay ra do
tat o), va xan ket (phien nao gay ra do tham
lam bon xen)According to Abhidharma:
desire, dislike, pride, envy, and stinginess.
Ngu Hai: Nam bien hay nam loai ngha phan
trong vo tan vien minh tnh hai ma Bo Tat Pho
Hien thay c trong Kinh Hoa Nghiem: nhat
thiet chung the gii hai, nhat thiet chung sanh hai,
phap gii nghiep hai, nhat thiet chung sanh duc
lac ch can hai, va nhat thiet tam the ch Phat
haiThe five seas or infinities seen in a vision
by Pu-Hsien in the Flower Adornment Sutra: all
the worlds, all the living beings, universal karma,
the roots of desire and pleasure of all the living,
and all the Buddhas, past, present, and future.
Ngu Ham Thc: See Ngu Chnh Thc.
Ngu Hanh: Gogyo (jap)Wu-Hsing (chi)Nam
hanhThe five elements:
(A) Theo T Th: kim, moc, thuy, hoa, va tho
According to the four Saint Books: metal,
wood, water, fire, and earth.
(B) Theo Khi Tn Luan: bo th hanh, tr gii
hanh, nhan nhuc hanh, tinh tan hanh, va thien
nh hanhAccording to the Awakening of
Faith: almsgiving, keeping
commandments, patience under insult, zeal or
Progress, and meditation.
(C) Theo Kinh Niet Ban: thanh hanh (ch hanh tu
tap Gii nh Tue cua ch Bo Tat), pham
hanh (tu hanh pham hanh cua ch A-La-han),
thien hanh (Bo Tat nh vao chan ly ma thanh
dieu hanh), anh nhi hanh (Bo Tat dung tam t
bi th hien nhan thien Tieu tha), benh hanh
(Bo Tat v long t bi cu o ma hoa vi chung
sanh, cung co phien nao va benh kho nh
2683
chung sanh)According to the Nirvana Sutra:
saintly or bodhisattva deeds, arhat or noble
deeds, deva deeds, childrens deeds or normal
good deeds of men, devas and Hinayanists,
and sickness conditions, illness or delusions
(Bodhisattvas enter into these lines of conduct
and conditions to save sentient beings).
Ngu Hanh: Wu-HisngNam hanhSee Ngu
Hanh (C).
Ngu Hien: Five sages.
Ngu Hien: See Ngu Thong Than.
Ngu Hiep Am: Gogo-an (jap)Name of a temple
in Japan.
Ngu Hnh: Nam loai hnh phat: t hnh, chung
than, cam co hu han, cau lu, phat va The five
punishments: death penalty, life sentence,
sentence for a limited term, detention, and fine.
Ngu Hoac: Nam th me m am on: ta kien, chap
vao duc gii, chap vao sac gii, chap vao vo sac
gii, va si meThe five fundamental passions
and delusions: wrong views, clinging or
attachment to the desire-realm, clinging or
attachment to the form-realm, clinging or
attachment to the formless-realm, and the state of
unenlightenment or ignorance.
Ngu Hoc X: Five rules of trainingSee Ngu
Gii.
Ngu Hoi: Five kinds of remorseNam loai sam
hoi an nanFive forms of remorseThe five
stages in a penitential service:
(A) Ngu Hoi Thien Thai: Th nhat la Sam Hoi
hay phat lo sam hoi toi loi a qua e ngan
nga tai pham. Th nh la Khuyen Thnh hay
khuyen thnh thap phng ch Phat chuyen
phap luan. Th ba la Tuy Hy hay tuy hy thien
tac hay oi vi moi thien can eu hoan hy tan
than. Th t la Hoi Hng hay hoi hng
the cong c hay em tat ca thien can s tu hng
vao chung sanh va Phat ao. Th nam la Phat
Nguyen. The nguyen thanh Phat bang cach
lam tat ca cac hanh lanh, tranh tat ca cac viec
ac, thanh tnh tam y va hoi hng cong c
hay phat nguyen tu tr t hoang the nguyen
The five stages in a penitential service in
Tien-Tai Sect: First, confess of past sins and
forbidding them for the future. Second, appeal
to the universal Buddhas to keep the law-
wheel rolling. Third, rejoicing over the good
 2684

in self and others. Fourth, offering all ones hay gia diet. Th t la Trung ao Chan e. Gia
goodness to all the living and to the Buddha- bat sinh gia bat diet hay thay rang khong co gia
way. Fifth, to vow to become a Buddha by sinh hay gia diet. Th nam la Nh e Hiep Minh
doing all good deeds, avoiding all bad deeds, Trung ao. Neu ta nhan nh rang khong co sinh
purifying the mind and bestowal of acquired diet hay bat sinh bat diet th o la trung ao, c
merits or resolve to observe and practice the bieu th bang s ket hp cua tuc e va chan e
four universal vows (magnanimous vows). According to Nagarjuna Bodhisattva in the
(B) Chan Ngon Ngu Hoi: Nam phap sam hoi cua Madhyamika Sastra, the Middle Path of the
tong Chan ngon: Th nhat la Qui Menh bao Twofold Truth is expounded by the five terms.
gom le knh ch Phat, xng tan Nh Lai va First, the one-sided worldly truth. One maintains
quang tu cung dng. Th nh la sam hoi the theory of the real production and the real
nghiep chng. Th ba la Tuy hy cong c. extinction of the phenomenal world. Second, the
Th t la khuyen Thnh bao gom thnh chuyen one-sided higher truth. One adheres to the theory
Phap Luan thnh Phat tru the, va thng tuy of the non-production and non-extinction of the
hoc Phat. Th nam la Hoi Hng bao gom phenomenal world. Third, the middle path of
hang thuan chung sanh va pho giai Hoi worldly truth. One sees that there is a temporary
HngThe five stages in a penitential production and temporary extinction of
service in Shingon Sect. Shingon Sect divides phenomenon. Fourth, the middle path of the
the ten great vows of the Universal Good higher truth. One sees there is neither
Bodhisattva (Samantabhadra) into five stages contemporary production nor contemporary
of penitential service: First, submission which extinction. Fifth, one considers that there is
includes worship and respect all Buddhas, neither production-and-extinction nor non-
praise the Thus Come Ones, make abundanct production-and non-extinction, it is the middle
offerings. Second, repent misdeeds and path elucidated by the union of both popular and
mental hindrances or karmic obstacles. Third, higher truths.
rejoicing or rejoice at others merits and Ngu Hng: Ngu phan hngLay nam th
virtues. Fourth, appeal to the Buddhas which hng v vi ngu phan phap than: gii hng, nh
includes request the Buddha to turn the hng, hue hng, giai thoat hng, va giai thoat
dharma wheel, request the Buddha to remain tri kien hngFive kinds of incenseThe five
in the world, follow the teachings of the attributes of dharmakaya or spiritual body of the
Buddha at all times. Fifth, bestowal of all TathagataFive kinds of incense or fragrance,
acquired merits which includes accommodate corresponding with the five kinds of dharmakaya:
and benefit all sentient beings, and transfer the dharmakaya is above all moral conditions, the
merits and virtues universally. dharmakaya is tranquil and apart from all false
Ngu Hoi Niem Phat: Nam cach niem Phat A Di ideas, the dharmakaya is wise and omniscient, the
a do S Phap Chieu i nha ng sang lap dharmakaya is free, unlimited, unconditioned,
raFive ways of intoning Amitabha established which is the state of nirvana, the dharmakaya has
by Fa-Chao of the Tang dynasty. perfect knowledge.
Ngu Hoi Phap S: See Ngu Hoi Niem Phat. Ngu Ket: Goketsu (jap)Five bondsTheo A Ty
Ngu Hoi Phap S Tung: See Ngu Hoi Niem Phat. at Ma Luan, co nam ket hay nam loai vong hoac
Ngu Huyen Ngha Tam Luan Tong: Theo Ngai giong nh day troi buoc chung sanh vao luan hoi
Long Tho Bo Tat trong Trung Quan Luan, th Nh sanh t: tham ket (tham lam), san ket (nong gian
e Trung ao c giai thch bang Nam Huyen hay phan no), man ket (kieu man hay cay mnh
Ngha. Th nhat la Tuc e Phien Dien. Chu khinh ngi), tat ket (ghen ghet vi s giau sang
trng thuyet thc sinh thc diet cua the gii hien hay hay ho cua ngi), xan ket (bon xen hay tham
tng. Th nh la Chan e Phien Dien. Chap vao tiec cua cai)According to the Abhidharma, there
thuyet bat diet cua the gii hien tng. Th ba la are five bonds which bind men to mortality:
Trung ao Tuc e. Thay rang khong co gia sinh desire, hate, pride, envy, grudging.

Ngu Ket Nhac T: Mot trong nhng than nhac
cua tri e Thch, ngi dung sao thuy tinh e tan nga kien va nga kien s. Nga kien cho rang co
than PhatOne of Indras musicians who praised
Buddha on a crystal lute.
Ngu Khan: Nam loai bun xn: tru x khan (mot
mnh ta ay, chang cho ai khac vao ay); gia
chu th khan (mot mnh ta nha nay lam viec bo
th, ch chang ai khac); th khan (mot mnh ta nhan
cua bo th nay); d tan khan (mot mnh ta nhan s
tan than nay ch chang ai khac); phap khan (mot
mnh ta biet tham ngha cua kinh nay ch chang
cho ngi khac biet)Five kinds of selfishness or
meanness: this abode (house or place) is mine and
no one elses; this almsgiving household is mine
and no one elses; I am the only one who receive
this alms; I am the only one who deserve this
praise; no one else who deserves this; I am the
only one who has the knowledge of truth, but I
dont want to share with any one else.
Ngu Kho: Five kinds of sufferingFive
sufferingsNam noi kho au cua con ngi: t
kho (sanh, lao, benh, t), ai biet ly kho, oan tang
hoi kho, cau bat ac kho, va ngu am thanh suy
khoThe five afflictions that are the lot of every
man: four kinds of suffering (birth, old-age,
illness, and death), sufferings due to separation
(parting) from the loved ones, sufferings due to
meeting with the uncongennial (the hated),
sufferings due to unfulfilled wishes, or failure in
ones aims, and sufferings due to the raging
aggregates, or sufferings caused by the five
skandhas.
Ngu Khong: Five emptinessesNam loai khong.
Ngu Kien: Panca-drstayah (skt)Goken (jap)
Nam cach nhn: nga kien, bien kien, ta kien, kien
thu, va gii cam thuFive views: view of there is
a real and permanent body, extreme views,
perverse or wrong views, stubborn perverted
views, and rigid views in favor of rigorous ascetic
prohibitions.
Ngu Kien Tho Thien: Nam loai sai lam tho thien:
tham, san, si, man, va nghiFive gross servants:
greed, anger, stupidity, arrogance, and doubt or
doubtfulness.
Ngu Kien Vi Te: Panca drstayah (skt)Five
sharp servantsFive sharp viewsNam loai kien
giai sai lam, trai vi ao phap. Th nhat la Than Kim Cang Tat oa la chu cua 4 v kiaThe five
kien. Chang biet rang than nay chang thng
2685
hang, ch do nam uan gia hp. Than kien bao gom
mot ban nga trng ton. Nga kien s cho rang co
cai s hu that cua mnh va cua ngi. Th nh la
Bien kien, chap rang chet roi la oan tuyet hoac
co than thng tru sau khi chet. Th ba la Ta kien,
phu nhan ly nhan qua. Th t la Kien thu. Chap
lay u moi tri kien thap kem ma cho rang hay
rang tuyet. Th nam la Gii cam thu. Chap tr
nhng gii cam phi ly ma cho la con ng e i
en coi Niet BanThe five sharp wrong views:
First, view of the body or the view that there is a
real and permanent body or view of egoism, the
view that there is a real self or ego, or view of
mine and thine, the view that there is a real mine
and thine. Second, extreme view (of extinction
and/or permanence). Being prejudiced to one
extreme or another. Third, perverse view which
denying cause and effect (deviant views). Fourth,
the view of grasping at views or stubborn
perverted views, viewing inferior thing as
superior, or counting the worse as the better. Fifth,
view of grasping at precepts and prohibitions.
Rigid view in favor of rigorous ascetic
prohibitions.
Ngu Kiep T Duy: Nam kiep t duyc Phat A
Di a a trai qua nam kiep t duy trc khi lap ra
bon mi tam li bon nguyenThe five kalpas
spent by Amitabha thinking out and preparing for
his forty-eight vows.
Ngu Kiet: Nam th troi buoc: tham duc, san han,
nga man cong cao, o k, va ghen ghetThe five
bonds to mortality: desire, hate, pride, envy and
grudging.
Ngu Kim: Nam th kim loai: vang, bac, ong, sat,
va ch (hay thiet)The five metals: gold, silver,
copper, iron, and lead (sometimes is also
mentioned as tin)
Ngu Kim Cang: Five Vajra rajasNam v Kim
Cang: Kim Cang Tat oa, Kim Cang Du c (v Bo
Tat co sc manh pha bo duc vong nh kim cng),
Kim Cang Man (v Bo Tat co sc manh pha bo
kieu man nh kim cng), Kim Cang Ai (v Bo Tat
co sc manh pha bo ai duc nh kim cng), va
Kim Cang Xuc (v Bo Tat co sc manh pha bo s
loi cuon cua xuc cham nh kim cng), trong o
Vajra rajas: Vajrasattva-mahasattva, Kama-vajra
 2686

(Diamond-Passion Bodhisattva), Vajra-Mana of Fire, and the wheel or circle of Vajra or

(Diamond-Pride Bodhisattva), Vajrakamar Earth.
(Diamond-Love Bodhisattva), and Vajra-Sparsa Ngu Luan Cau Khat: Chao bang cach cho hai cui
(Diamond Touch Bodhisattva); the Vajrasattva- cho va hai au goi xuong atSaluting by placing
mahasattva is the lord of the other four. two elbows and knees on the ground.
Ngu Kinh: Panca-pitaka (skt)The five classics Ngu Luan Cu T Minh B Mat S:
(from Confucius). Commentary on the secrets of the five cakras and
Ngu Lac: The absence of five sufferingsNam nine syllables.
niem vui trong s thieu vang nam noi kho au cua Ngu Luan Quan: Contemplation on the five
con ngiSee Ngu Kho. elementsQuan ve nam yeu to at, nc, la,
Ngu Linh: Nam loai chuong c dung trong gio, va h khong, vi hnh thc va mau sac cua
trng phai Chan Ngon tai Nhat: ngu iem linh tng th: a (at) tng ng vi hnh Vuong va
(chuong nam iem), bau linh, nht iem linh, tam mau Vang; thuy (nc) tng ng vi hnh Tron
iem linh, va thap linh (thap linh c at chnh va mau Trang; hoa (la) tng ng vi hnh Tam
gia, con tat ca nhng chuong khac c at cac Giac va mau o; phong (gio) tng ng vi Ban
goc cua ban th)The five kinds of bells used by Nguyet va mau en; h Khong tng ng vi hnh
the Shingon in Japan: the five-pronged bell, the Tron va mau Xanh da triA meditation of the
precious bell, the one-pronged bell, the three- esoteric school on the five elements, earth, water,
pronged bell, and the bell of the stupa which is fire, air and space with their germ-words, their
placed in the centre while other bells are placed at forms, and their colors: the Earth corresponds to
four corners of the altar. Square and Yellow; water corresponds to Round
Ngu Loai Thien: See Ngu Thien. and White color; fire corresponds to Triangular
Ngu Loai Thuyet Phap: See Ngu Chung Thuyet and Red color; wind or air corresponds to Half-
Nhan. moon and Black color; space corresponds to
Ngu Li Phien Nao: Nam th phien nao vi te Spherical shape and Blue color.
Five subtler afflictions. Ngu Luan Tam Muoi: See Ngu Luan Quan.
Ngu Li S: Panca-tiksna-dula (skt)Nam thien Ngu Luan Te: Tang thap nhat cua the giiThe
nghiep: khong tham, khong san, khong si, khong fifth wheel limit or world foundation.
nga man cong cao, khong nghi hoacThe five Ngu Luan Thap Ba: Theo Mat Giao (Chan ngon),
higher wholesome deeds: no greed, no hatred ay la hnh Tam Muoi tren nh thap cua c ai
(hate), no stupidity, nor pride nor arrogance, and Nhat Nh Lai, thng c xay tren phan mo A
no doubt. stupa with five wheels at the top; chiefly used by
Ngu Luan: The five wheels or things that turn: the Shingon Sect on graves as indicating the
(A) Theo Mat Giao, co nam yeu to luan chuyen indwelling Vairocana.
The gii nam tren nam banh xe ang luan Ngu Luan: Five treatisesNam bo luanSee
chuyen: a luan, thuy luan, hoa luan, phong Ngu Bo ai Luan.
luan, va h khong luanFive elements Ngu Luat: Fivefold lawfulnessNam nh luat.
according to the Esoteric SectsThe earth Ngu Lc: Panca-balani (skt)The five powers or
rests on the five revolving spheres or wheels: faculties for any cultivatorThe five powers or
the wheel of Earth, the wheel of Water, the faculties for any cultivator.
wheel of Fire, the wheel of Wind or air, and (A) Nam sc manh hay kha nang tam linh c
the wheel of Space. phat trien bang cach cung co ngu can: tn, tan,
(B) Nam th tao nen the gii theo Cau Xa: h niem, nh, va hue. Lai co nam th lc khac:
khong luan, phong luan, thuy luan, hoa luan, nh lc, thong lc, ta thc lc, ai nguyen
va a luanFive foundations of the world lc, va phap uy c lc The powers of five
according to Kosa: the wheel or circle of spiritual facultties which are developed
Space, the wheel or circle of Wind or Air, the through strengthening the five roots. These
wheel or circle of Water, the wheel or circle powers are: faith, effort, mindfulness,

concentration, and wisdom. There are five
other powers: power of meditation, resulting
supernatural powers, adaptability, power of
accomplishing a vow, and august power of
dharma.
(B) Nam sc manh hay kha nang tam linh c
phat trien bang cach cung co ngu can: tn, tan,
niem, nh va hueThe powers of five
spiritual facultties which are developed
through strengthening the five roots. These
powers are: powers of faith, zeal, memory,
concentration and wisdom.
Ngu Ma: Five marasSee Ngu Uan.
Ngu Ma Lc: Nam th ma lc (sac, thinh, hng,
v, va xuc)Five kinds of Mara powers (Sac:
sight, Thinh: hearing, Hng: smell, V: taste,
Xuc: touch).
Ngu Minh: Pancavidya (skt)Five major
sciencesNam minh hay nam mon hoc xa cua
An o giup con ngi phat trien tr hue: thanh
minh, cong xao minh, y phng minh, nhan minh,
va noi minhThe five sciences or studies of India
which help people improve their knowledge or
wisdom: the learning of communication, the
learning of technology (the arts and mathematics),
the learning of medicine or the knowledge of
curable diseases, the learning of Logic and
Science, and the realization of the inner Truth.
Ngu Minh Kinh: Pancavidya-sutra (skt)Sutra
on the five major sciencesSee Ngu Minh.
Ngu Minh Luan: Five fields of knowledgeNam
nganh kien thcSee Ngu Minh.
Ngu Mon Thien:
(A) Nam oi tng thien quan: vo thng, kho,
khong, vo nga, va niet banA fivefold
meditations on: impermanence, suffering,
void, non-ego, and nirvana.
(B) See Ngu nh Tam Quan.
Ngu Mong: Nam canh mong cua vua A Xa The
trong em Dc Nh Lai nhap Niet Ban: khi mat
trang lan th mat tri moc len t at; sao sa nh
ma; khoi t at boc len; bay sao choi hien len
tren tri; tren tri co am la ln che kn coi h periodsNam lan nam tram nam sau khi Phat
khong roi rt xuong atThe five bad dreams of
King Ajatasatru on the night that Buddha entered
nirvana: as the moon sank the sun rose from the
earth; the stars fell like rain; smoke rose from the
earth; seven comets appeared; and a great
2687
conflagration filling the sky then fell on the earth.
Ngu Muc Quy Vng: Five-Eye Ghost King.
Ngu Na Ham Thien: See Ngu Tnh C Thien.
Ngu Nap Y: A monks garment of five patches.
Ngu Ngai: See Ngu Chng Ngai.
Ngu Nghi: Five DoubtsCo nam loai nghi hoac
an nup trong tam va co khuynh hng lam nan
niem tin cua chung ta. Th nhat la nghi ni tr hue
cua Nh Lai. Th nh la nghi ni giao phap cua
Phat. Th ba la nghi ngi thuyet phap. Th t la
nghi khong biet con ng hay phng cach e
ngh i theo co ang tin cay hay khong. Th nam
la co ngi nghi ng long thanh cua ngi hieu va
i theo giao phap cua The TonThere are five
doubts that lurk in the shadows of the human mind
and tend to discourage faith. First, doubt in the
Buddhas wisdom. Second, doubt in the Buddhas
Teachings. Third, doubt in the person who
explains the Buddhas teachings. Fourth, doubt as
to whether the ways and methods suggested for
following the Noble Path are reliable. Fifth, there
are some people, may doubt in the sincerity of
others who understand and follow the Buddhas
teachings.
Ngu Nghch: Go-Gyaku (jap)Ngu Vo Gian
NghiepFive gravest offensesFive heinous
crimesFive offensesFive hellish deedsFive
Cardinal SinsFive ultimate betrayalsPham
mot trong nam trong toi tren, chung sanh phai sa
vao A ty vo gian a nguc va chu kho hnh khong
ngng trong tan cung a nguc: giet cha, giet me,
giet a la han, lam chay mau than Phat, va pha hoai
s hoa hp Tang oanFive grave sins (offenses)
which cause rebirth in the Avici or hell of
interrupted (endless) suffering in the deepest and
most suffering level of hell: parricide (killing one's
father), matricide (killing one's mother), killing an
arhat, shedding the blood of a Buddha (causing the
Buddhas to bleed), and destroying of the harmony
of the sangha (causing disturbance and disruption
of harmony).
Ngu Ngu Bach Nien: Five five-hundred-year
nhap diet, trong moi thi ky nay eu thuyet mot
kien co e ch s hng phe cua Phat phap. Th
nhat la Thi ky Giai Thoat Kien Co trong nam
tram nam au. Phat t tu hanh giai thoat. Th nh
la Thi ky Thien nh Kien Co trong nam tram

nam th nh. Phat t thng tu tap thien nh. Th
ba la Thi ky a Van Kien Co trong nam tram
nam th ba. Phat t ch ham thch nghe phap. Th
t la Thi ky Thap T Kien Co trong nam tram
nam th t. Phat t ch chuyen tam xay dng chua
thap. Th nam la Thi ky au Tranh Kien Co
trong nam tram nam th nam. Phat t ch chuyen
tam cai ly vi nhauThe five periods each of 500
years after the Buddhas death (five successive
periods). First, the period of strong salvation in the
first five hundred years. In the first period,
Buddhist practitioners attain emancipation.
Second, the period of strong meditation in the
second five hundred years. In the second period,
Buddhist practitioners steadfastly practice
meditation. Third, the period of strong learning in
the third five hundred years. In the third period,
Buddhist practitioners eagerly listen to the
Buddhist teaching. Fourth, the period of stupa and
temple building in the fourth five hundred years.
In the fourth period, Buddhist practitioners are
bent on building temples. Fifth, the period of
dissension in the fifth five hundred years. In the
fifth period, Buddhist practitioners are engaged in
doctrinal disputes.
Ngu Nhan: Panca-caksumsi (skt)Nam loai mat
hay th giac: pham nhan, thien nhan, hue nhan,
nh th nhan, va Phat nhanThe five kinds of eye
or vision: human eye, deva eye, eye of wisdom,
dharma eye, and Buddha eye.
Ngu Nhan:
(A) Nam nguyen nhan: sinh nhan, y nhan, lap
nhan, tr nhan, va dng nhanThe five
causes: producing cause, supporting cause,
holding or establishing cause, maintaining
cause, and nourishing or Strengthening cause.
(B) Nam nguyen nhan khac: sinh nhan (chung
sanh theo nghiep qua ma tai sanh); hoa hp
nhan (thien tam hoa hp vi thien phap; bat
thien tam hoa hp vi bat thien phap; vo ky
tam hoa hp vi vo ky phap); tru nhan (tat ca tolerance from the stage of Joy, to the Land of
chung sanh tru vao nhng ieu kien hien tai
ma tru); tang trng nhan (nhan cua s phat
trien hay trng dng ban than nh thc
pham ao quan); vien nhan (nhan xa nh tinh
huyet cua cha me e sinh ra than nay)The
five other causes: cause of rebirth,
intermingling cause (good with good, bad with
2688
bad, neutral with neutral), cause of abiding in
the present condition (the self in its
attachment), and cause of development (food,
clothing, etc), remoter cause, the parental
seed.
Ngu Nhan Mon: Five causal practicesFive
gates of mindfulnessSee Ngu Niem Mon.
Ngu Nhan Ngu Qua: The five effective or
meritorious gatesSee Ngu Cong c Mon.
Ngu Nhan Thuyet Kinh: See Ngu Chung Thuyet
Nhan.
Ngu Nhan: Five kinds of Paramita Tolerance
Nam loai nhan nhuc Ba La Mat. Th nhat la Phuc
nhan hay ieu phuc nhan. Vi loai nhan nay hanh
gia co the nhan chm tham, san, si, nhng hat
giong duc vong va phien nao van cha dt han.
ay la ieu kien tu hanh cua cac bac Bo Tat Biet
Giao, tam hien thap tru, thap hanh, va thap hoi
hng. Th nh la Tn nhan. Kien tr c tin t
Hoan Hy a, Ly Cau a, en Phat Quang a,
hanh gia thuan khiet tin tng he nhan lanh th
qua lanh. Th ba la Thuan nhan. Tuy thuan nhan
t Diem Hue a, en Cc Nan Thang a va Hien
Tien a, giai oan tu tr khien cho hanh gia co
c c nhan nhuc cua Phat va Bo Tat (t t a
en luc a). Th t la Vo sanh nhan. Vo sanh
nhan t Vien Hanh a en Bat ong a va Thien
Hue a, giai oan tu c nhan khien hanh gia
nhap cai ly cac phap eu vo sinh (t that a en
cu a). Th nam la Tch diet nhan. Tch diet
nhan cua hang Phap Van a hay Dieu Giac, giai
oan hanh gia dt tuyet moi me hoac e at ti
niet ban tch dietThe five stages of Bodhisattva-
ksanti, patience or endurance. First, self-control or
conquering tolerance. With this tolerance, the
cultivator is able to drown all greed, hatred and
ignorance. The causes of passion and illusion
controlled but not finally cut off, the condition of
the Differentiated Bodhisattvas, ten stages, ten
practices, and ten dedications. Second, faith
Purity and the Land of Radiance. The cultivator
purely believes that good deeds will result good
consequences. Third, natural tolerance from the
Blazing Land to the Land of Extremely Difficult to
conquer. This tolerance using the pure Buddha-
like intrinsic and natural that only Bodhisattvas
have or the patience progress towards the end of
 2689

mortality. Fourth, no-thought tolerance from the Chap sau khi chet phai co, khi so o chap trc.
Far-Reaching Land to the Immovable Land and Ngi o b oa vao luan nam Niet Ban. V so o
the Land of Good Thoughts. This is tolerance as chap trc nam Niet Ban ma phai oa lac ngoai
vast and wide as the open sky or patience for full ao, va me lam tnh Bo e. Nam th nay bao
apprehension of the truth of no rebirth. Fifth, gom: Th nhat, hoac lay Duc Gii lam Niet Ban,
Maha-Nirvana Tolerance, or Nirvana Tolerance, xem thay vien minh, sinh ra a men. Th nh, hoac
or the patience nirvana, the tolerance in the last lay S Thien v tnh khong lo. Th ba, hoac lay
stage of Dharmamegha or the Land of Dharma Nh Thien tam khong kho. Th t, hoac lay Tam
Clouds. This is the tolerance of Buddha, Thien rat vui ep. Th nam, hoac lay T Thien
everything is peaceful and tranquil or the patience kho vui eu mat, chang b luan hoi sanh diet. Me
that leads to complete nirvana. tri hu lau cho la vo vi. Nam cho an on cho la
Ngu Nhiep Luan: Mot bo luan cua Ngai Vo thang tnh. C nh the ma b xoay van
Trc, thau tom tat ca yeu ngha cua ai Tha; ve According to the Surangama Sutra, book Nine, in
sau Ngai Thien Than va Vo Tnh tom tat va giai the section of the ten states of formation skandha,
thch. Ngai Huyen Trang Tam Tang dch ra Han the Buddha reminded Ananda about the five kinds
vanA sastra of Asanga, giving a description of of immediate Nirvana: Further, in his practice of
Mahayana doctrine; which later on Vasubandhu samadhi, the good persons mind is firm,
and Wu-Hsing prepared a summary and unmoving, and proper and can no longer be
interpretation. Hsuan-Tsang translated this sastra distrubed by demons. He can thoroughly
into Chinese. investigate the origin of all categories of beings
Ngu Nh Lai: The five Dhyani-Buddhas or and contemplate the source of the subtle, fleeting,
TathagatasSee Ngu Phat. and constant fluctuation. But if he begins to
Ngu Niem Mon: Five gates of mindfulnessNam speculate on existence after death, he could fall
ca hanh ao cua tong phai Tnh o: le bai mon into error with five theories of Nirvana. Because
(than niem), khen ngi mon (khau niem), tac of these speculations about five kinds of
nguyen mon (quyet nh vang sanh niem), quan immediate Nirvana, he will fall into externalism
sat mon (thien nh vang sanh niem), va hoi hng and become confused about the Bodhi nature.
mon (hoi hng niem)The five devotional gates These five kinds of immediate Nirvana include:
of the Pure Land sect: worship of Amitabha with First, he may consider the Heavens of the Desire
the body, invocation with the mouth, resolve the Realm a true refuge, because he contemplates
mind to be reborn in the Pure Land, meditation on their extensive brightness and longs for it. Second,
the glories of the Pure Land, and resolve to he may take refuge in the First Dhyana, because
bestow ones merits (works on superogation on all there his nature is free from worry. Third, he may
creatures). take refuge in the Second Dhyana, because there
Ngu Nien ai Hoi: Panca-parisad (skt)Five- his mind is free from suffering. Fourth, he may
year CouncilNominal quinquenial Council take refuge in the Third Dhyana, because he
ai hoi bo th cho tat ca moi ngi, t giau en delights in its extreme joy. Fifth, he may take
ngheo, tren danh ngha nam nam mot lanA refuge in the Fourth Dhyana, reasoning that
great gathering for almsgiving to all, rich and suffering and bliss are both ended there and that
poor, nominal quinquenial. he will no longer undergo transmigration. These
Ngu Niet Ban: Five kinds of immediate heavens are subject to outflows, but in his
NirvanaTheo Kinh Thu Lang Nghiem, quyen confusion he thinks that they are unconditioned;
Chn, phan Thap Hanh Am Ma, c Phat a nhac and he takes these five states of tranquility to be
nh Ngai A Nan ve nam Niet Ban nh sau: Lai refuge of supreme purity. Considering back and
co ngi thien nam, trong tam ma a, chnh tam forth in this way, he decides that these five states
yen lang kien co. Ma chang tm c cho tien. are ultimate.
Cung tot can ban cua cac loai sinh. Xem cai trang Ngu Phai Thien: Nam phai Thien cua Thien Tong
thai u thanh, thng nhiem ong ban nguyen. Nam Trung Quoc. Nam phai thien nay eu la

truyen tha t Luc To Hue Nang (638-713): Lam
Te, Khue Ngng (Quy Ngng), Tao ong, Van
Mon, va Phap NhanThe five branches of the
Southern school of Chan Buddhism in China. All
the Southern Zen schools traced their lineage to
Hui-Neng (638-713), the sixth patriarch of
Chinese Chan: Lin-Chi (Rinzai), Kuei-Yang,
Tsao-Tung, Yun-Men, and Fa-Yen.
Ngu Phap: Pancadharma or Dharmapancakam
(skt)Five laws or categoriesFive kinds of
dharmasSee Ly Tr Ngu Phap, S Ly Ngu Phap
va Tng Danh Ngu Phap.
Ngu Phap Gii: Five forms of dharmadhatu
Nam loai phap gii: hu vi phap gii (s phap
gii), vo vi phap gii (ly phap gii), diec hu vi
diec vo vi phap gii (s ly vo ngai phap gii, ca
hu vi lan vo vi), phi hu vi phi vo vi (s ly vo
ngai phap gii), s s vo ngai (vo chng ngai two main divisions: The open, or general teaching;
phap gii)Five kinds of reality realm: the
phenomenal realm, the inactive/noumenal realm,
interactive/interdependent, neither active nor
inactive, and the unimpeded realm, the unity of
phenomenal and noumenal (collective and
individual).
Ngu Phap Tang: Nam loai phapFive categories
of dharmaSee Ly Tr Ngu Phap.
Ngu Phap Thanh Than: See Ngu Tng Thanh
Than.
Ngu Phap Than: Panca-dharmakaya (skt)Five
dharma bodiesSee Ngu Than.
Ngu Pham: Nam pham e t c Phat noi en Mahisasaka Vinaya.
trong Kinh Phap Hoa: Th nhat la Tuy Hy Pham,
nghe phap thc tng ma tn tho va tuy hy. Th
nh la oc Tung Pham, oc tung Phat phap. Th
ba la Thuyet Phap Pham, thuyet giang Phat phap.
Th t la Kiem Hanh Luc o Pham, tr niem va
thc hanh Luc o Ba La Mat. Th nam la Chnh
Hanh Luc o, t o va o thaFive grades of
disciples mentioned in the Lotus Sutra: First, those
who hear the Buddha dharma and rejoice. Second,
read and repeat Buddha-sutras. Third, preach the
Buddha-dharma. Fourth, observe and meditate on
the six paramitas. Fifth, transform self and others.
Ngu Phan Giao Phap: Theo Hoa Thng Thch
Huyen Vi trong bo Phat Ly Can Ban, Phat giao
c chia lam hai bo phan ln la Hien giao va
Mat giao. Hien giao c c Phat Thch Ca Mau
Ni thuyet bang ngon ng van t, trong khi Mat
2690
giao khong dung ngon ng, ma dung tong tr a
La Ni do c ai Nhat Nh Lai chu xng.
Khong co s lieu xac that ve viec ket tap kinh
ien Mat giao; tuy nhien, theo cac tong phai Mat
tong tai Tay Tang th Giao phap Mat tong c
chia lam nam phan, o la: Tang Kinh (do ngai A
Nan/Ananda trung tung); Tang Luat (do ngai u
Ba Ly/Upali trung tung); Tang Luan (do ngai Ca
Chien Dien/Katyayana trung tung); Tr Hue Ba La
Mat (van dung tr hue e vt qua bien kho sanh
t, e en b giai thoat Niet Ban, ly nay c noi
ro trong cac bo kinh Bat Nha; do ngai Van Thu S
Li/Manjusri tho tr); Tong Tr: a La Ni hay chu
ng b giao tho tr (do ngai Kim Cang Thu Bo
Tat/Vajrapani Bodhisattva tho tr va truyen ba)
According to Most Venerable Thch Huyen Vi in
His Phat Ly Can Ban, Buddhism is composed of
and the esoteric schools. The open or general
teaching preached by Sakyamuni Buddha with
clear words, while the esoteric teaching, not by
clear words, but by dharani from Mahavairocana
Tathagata. There is no documentation on the
gathering of the esoteric canon; however,
according to the esoteric sects in Tibet, the correct
doctrine of the Buddha is divided into five parts:
Sutra-pitaka, Vinaya-pitaka, Abhidharma-pitaka,
Prajnaparamita, and Dharani.
Ngu Phan Gii Bon: Gii Kinh Ngu Phan Luat
cua Sa DiThe five divisions of the Law in the
Ngu Phan Hng: See Ngu Hng.
Ngu Phan Luat: Mahisasaka-vinaya (skt)
Mahisasaka-nikaya-pancavargavinaya (skt)
Vinaya of the five categoriesLuat ve nam loai
gii camNgu Bo LuatSa Di Tac Bo Hoa He
Ngu Phan LuatBo Ngu Bo Luat do Ngai Phat
a Thap i Tong dch ra Hoa ng, 30 quyen
Mahisasaka-version, translated into Chinese in 30
books by Buddhajiva.
Ngu Phan Phap Than: Panca-dharmakaya (skt)
Gobun-Hosshin (jap)Five parts of the dharma
bodyNam loai phap than cong c cua Nh Lai:
gii (ba nghiep than khau y cua Nh Lai vt tren
moi loi lam sai trai); nh (chan tam cua Nh Lai
tch tnh va xa la moi vong niem); hue (chan tr
Nh Lai vien minh sieu pham); giai thoat (than
tam Nh Lai giai thoat moi he phc, o la trang

thai Niet ban); giai thoat tri kien (Nh Lai biet
c trang thai thc s giai thoat)The five
attributes of the dharmakaya or spiritual body of
Tathagata. These five attributes surpass all
conditions of form or the five skandhas, all
materiality (rupa), all sensations (vedana), all
consciousness (samjna), all moral activity
(karman), all knowledge (vijnana): Budhha is
above all moral conditions; tranquil and apart from
all false ideas; wise and omniscient; free,
unlimited, unconditioned, which is the state of
nirvana; Buddha has perfect knowledge of this
state.
Ngu Phan Phap Than Hng: See Ngu Hng.
Ngu Phan Thap Chi: Nam bo luan ln va mi
bo luan khacThe five great sastras and ten other
sastrasNgu Bo ai Luan.
Ngu Phan No: Nam v Bo Tat, nam v Kim
Cang, va nam v Phan no tieu bieu cho nam v
Phat: Th nhat, Phat Ty Lo Gia Na di ba hnh
thc: Chuyen Phap Luan Bo Tat, Bien Chieu Kim
Cang, va Bat ong Minh Vng. Th nh, A Suc
Be Phat di ba hnh thc: H Khong Tang, Nh
Y, va Quan Tra Li Minh Vng. Th ba, Nam
Phat (Bao Sanh Phat) di ba hnh thc: Pho Hien,
Tat oa, va Giang Tam the Minh vng. Th t,
Phat A Di a di ba hnh thc: Quan The Am,
Phap Kim Cang, va Ma au Minh vng
(Hayagriva). Th nam, Bat Khong Phat di ba
hnh thc: Di Lac, Nghiep Kim Cang, va Kim
Cang Da XoaA bodhisattva who represents the
Buddhas dharmakaya, or spiritual body; wisdom
in graciousness and a pierce or angry form against
evil: First, Vairocana (ai Nhat Nh Lai) appears
in the three forms: Vajra-paramita Bodhisattva,
Universally Shining Vajrasattva, and Arya-
Acalanatha Raja. Second, Aksobhya appears in
the three forms: Akashagarbha, Complete Power,
and Kundali-Raja. Third, Ratnasambhavas three
forms: Samantabhadra, Sattva-vajra, and
Trailokyavijaya-raja. Fourth, Amitabha Buddha
appears in three forms: Avalokitesvara,
Dharmaraja, and the horse-head Dharmapala.
Fifth, Amoghasiddhi Buddha appears in three
forms: Maitreya, Karmavajra, and Vajrayaksa.
Ngu Phat: Dhyani-buddha (skt)Panca-buddha
(skt)Nam v PhatThe five Dhyani-Buddhas.
(A) Nam v Phat cua Kim Cang va Thai tang gii:
2691
Phat Ty Lo Gia Na, A Suc Be Phat, Nam Phat
(Bao Sanh Phat), A Di a Phat, va Thch Ca
Mau Ni PhatThe five Dhyani-Buddhas of
the Vajradhatu and GarbhadhatuThe five
Buddhas in their five manifestations:
Vairocana, Aksobhya, Ratnasambhava as
bliss and glory, Amitabha as wisdom in action,
and Sakyamuni as incarnation nirmanakaya.
(B) Giong nh phan (A) ch thay the Phat A Di a
bang Ly Bo Uy Nh Lai, hay Bac Phat
Same as in (A) with Amoghasiddhi, or the
Northern Buddha replaces Amitabha.
(C) Theo Chan Ngon tong: Dc Vng Phat, a
Bao Phat, Ty Lo Gia Na Phat, A Suc Be Phat,
Ly Bo Uy PhatAccording to the Shingon
Sect (Real or substantive word): Bhaisajya,
Prabhutaratna, Vairocana, Aksobhya, and
Amoghasiddhi.
(D) Nam v Phat khac: Dc Vng Phat, a Bao
Phat, Ty Lo Gia Na Phat, A Suc Be Phat, va
Thch Ca Mau Ni PhatFive other Buddhas:
Bhaisajya, Prabhutaratna, Vairocana,
Aksobhya, and Sakyamuni.
(E) Nam v Phat Thien nhDhyani-Buddhas:
The five Dhyani-BuddhasCh Phat Thien
nh tieu bieu cho nhng mat khac nhau cua
y thc c thc tnh. Co nam v Phat Sieu
viet: A Di a Phat, Bat Khong Phat, A Suc
Be Phat, Nam Phat, va ai Nht Nh LaiA
spiritual (not material) Buddha or
Bodhisattva. Meditation Buddhas, one who
symbolize the various aspects of
enlightened consciousness. There are five
Transcendent Buddhas: Amitabha Buddha,
Amoghashiddhi, Akshobhya, Ratnasambhava,
and Vairocana.
Ngu Phat Bao Quan: Phat anh gom nam v.
c Ty Lo Gia Na trong Kim Cang Gii oi
vng mien co nam iem am ch nam ac tanh
toan tr c ai dien bi Ngu Phat Bao QuanA
Buddha-crown containing the Five Dhyani-
Buddhas. The five Buddhas are always crowned
when holding the sakti, and hence are called by
the Tibetans the Crowned Buddhas. Vairocana
in the Vajradhatu wears a crown with five points
indicative of the five qualities of perfect wisdom,
as represented by the five dhyani-buddhas.
Ngu Phat anh Phap: Mat Giao lay hanh tu cua
 2692

nam v Bo Tat trong Ngu Phat anh Ton ma tu correspond to five elements: Vairocana Buddha
hanhBuddhists of the esoteric sect practice in corresponds to Space (Ether); Aksobhya Buddha
accordance with the practices of the Five corresponds to Earth; Ratnasambhava Buddha
Bodhisattvas who sometimes stand on the left of corresponds to Fire; Amitabha Buddha
SakyamuniSee Ngu Phat anh Ton. corresponds to Water; Amoghasiddhi Buddha
Ngu Phat anh Ton: Ngu anh Luan Vng corrsponds to Wind or Air.
Nam v Bo Tat thng ng ben trai cua Phat Ngu Phat Ngu Quan: Ngu Phat tng ng vi ngu
Thch Ca, tng trng cho nam tr tue: Bach Tan quan: Phat Ty Lo Gia Na tng ng vi th giac;
Phat nh, Thang Phat anh, Toi Thang Phat Phat A Suc Be tng ng vi thnh giac; Phat bao
anh, Hoa Tu Phat anh, va Xa Tr Phat anh Sanh hay Nam Phat tng ng vi khu giac; Phat
Five Bodhisattvas sometimes placed on the left of A Di a tng ng vi v giac; Phat Ly Bo Uy hay
Sakyamuni, indicative of five forms of wisdom: Bat Khong tng ng vi xuc giacThe five
one with white parasol, symbol of pure mercy, one Buddhas correspond to five senses: Vairocana
of the titles of Avalokitesvara; one with sword, Buddha corresponds to Sight; Aksobhya Buddha
symbol of wisdom or discretion; one with golden corresponds to Sound; Ratnasambhava
wheel symbol of unexcelled power of preaching; corresponds to Smell; Amitabha Buddha
one who collected brilliance with insignia corresponds to Taste; Amoghasiddhi Buddha
authority or a flame; and one who is scattering and corresponds to Touch.
destroying all distressing delusion, with a hook as Ngu Phat Ngu Sac: Nam v Phat tng ng vi
symbol. nam mau sac: Phat Ty Lo Gia Na tng ng vi
Ngu Phat Gia: Five Buddha familiesSee Ngu sac Trang; Phat A Suc Be tng ng vi sac Xanh;
Phat. Phat Bao Sanh hay Nam Phat tng ng vi sac
Ngu Phat Kiet Ma An: Nam dau an bang tay cua Vang; Phat A Di a tng ng vi sac o; Phat
moi mot trong nam v Phat trong Kim Cang Gii: Ly Bo Uy hay Bat Khong Phat tng ng vi sac
Th nhat, Phat Ty Lo Gia Na hai tay nam lai, dau Xanh la cayThe five Buddhas correspond to
an cua tr tue. Th nh, Phat A Suc Be, nhng five colours: Vairocana Buddha corresponds to
ngon tay phai cham at, dau an cua tr tue vng White; Aksobhya Buddha corresponds to Blue;
chac. Th ba, Nam Phat, tay phai m ra va nang Ratnasambhava Buddha corresponds to Yellow;
len, dau an cua the nguyen. Th t, Phat A Di a, Amitabha Buddha corresponds to Red;
dau an Tam Ma a, ban tay trai boc lay nhng Amoghasiddhi Buddha coresponds to Green.
ngon tay phai, giang phap dt nghi. Th nam, Ly Ngu Phat Ngu V: Nam v Phat tng ng vi
Bo Uy Nh Lai hay Phat Thch Ca Mau Ni, nam v the: Phat Ty Lo Gia Na Trung tam; Phat
Nghiep an va Niet ban vnh cuThe manual A Suc Be ong o; Phat Bao Sanh hay Nam
signs by which the characteristic of each of the Phat Nam o; A Di a Phat Tay Phng; Ly
five Dhyani-Buddhas is shown in the diamond Bo Uy hay Bat Khong Phat phng BacThe
realm group: First, Vairocana, the closed hand of five Buddhas correspond to five positions:
wisdom. Second, Aksobhya, right fingers touching Vairocana Buddha in the Center; Aksobhya
the ground, firm wisdom. Third, Ratnassambhava, Buddha in the East; Ratnasambhava Buddha in the
right hand open uplifted, vow-making sign. Fourth, South; Amitabha Buddha in the West; and
Amitabha, samadhi sign, right fingers in left palm, Amoghasiddhi Buddha in the North.
preaching and ending doubt. Fifth, Amoghasiddhi Ngu Phat Quan: See Ngu Phat Bao Quan.
or Sakyamuni, the karma sign, final nirvana. Ngu Phat Quan anh: Le quan anh vi nam lo
Ngu Phat Ngu ai: Ngu Phat tng ng vi ngu nc thm tng trng cho nam tr hue cua Phat
ai: Phat Ty Lo Gia Na tng ng vi H Khong; Baptism with five vases of perfumed water,
Phat A Suc Be tng ng vi at; Bao Sanh Phat symbol of Budha-wisdom in its five formsSee
hay Nam Phat tng ng vi La; Phat A Di a Ngu Phat anh Ton.
tng ng vi Nc; Phat Ly Bo Uy hay Bat Ngu Phat Sinh Ngu Bo Tat: See Ngu Phat Sinh
khong Phat tng ng vi GioThe five Buddhas Ngu Bo Tat, Ngu Kim Cang, and Ngu Phan No.

Ngu Phat Sinh Ngu Bo Tat, Ngu Kim Cang,
Ngu Phat Sinh Ngu Kim Cang: See Ngu Phat
Sinh Ngu Bo Tat, Ngu Kim Cang, Ngu Phan No.
Ngu Phat Sinh Ngu Phan No: See Ngu Phat Sinh
Ngu Bo Tat, Ngu Kim Cang, and Ngu Phan No.
Ngu Phat Tai nh: Dhyani-buddha (skt)See
Ngu Phat.
Ngu Phat Tanh (Tnh): Nam ban tanh ac biet
cua Phat tanhThe five characteristics of a
Buddhas nature:
(A) Ba loai T Tanh Phat (Tam Nhn Phat Tanh):
Th nhat la T tnh tru Phat tanh. Th nh la (trng tho), khng (khang kien), va ninh (an
Dan xuat Phat tanh. Th ba la Tr ac qua
Phat tanhThree kinds of Natural attributed
Buddha-nature: First, the Buddhas nature
which is in all living beings, even those in the
three evil paths (gati). Second, the Buddhas
nature developed by the right discipline.
Third, the final or perfected Buddha-nature
resulting from the development of the original
potentiality.
(B) Hai loai Tu Tap Phat tanh: Th t la Qua Phat
tanh va th nam la Qua qua Phat tanhTwo
kinds of Acquired Buddha-nature: Fourth, the
fruition of perfect enlightenment. Fifth, the
fruition of that fruition, or the revelation of
parinirvana.
Ngu Phat T:
(A) Nam v Phat t au tien cua PhatThe
Buddhas first five disciplesSee Nam e
T au Tien Cua c Phat.
(B) Nam loai Phat t: ty kheo, ty kheo ni, u ba
tac (can s nam), u ba di (can s n), va can ao c, xet ve nghiep cua chung th chung trung
tru (ngi mi tu)Five classes of Buddhists:
Bhikkhu, Bhikkhuni, Upasaka, Upasika, and
Novice.
(C) Nam loai Phat t khac: d lu, nhat lai, bat
lai, bch chi, va a la hanFive other classes
of Buddhists: stream-enterer, once-returner,
non-returner, pratyeka-buddha, and arhat.
Ngu Phong Hai Am: Goho-kaion (jap)Name of
a Japanese monk.
Ngu Phong Hoa Thng: Godo-jokan (jap)Wu-
feng Ch'ang-kuanWu Feng's Shut Up,
TeacherSee Thng Quan Ngu Phong Thien
S.
Ngu Phong Hoa Thng Da Tnh Khc: Hoa
Thng Cung Phai Dep HetWu-Feng: You too,
2693
Most Venerable, should shut upSee Hoa
Thng Da Tnh Khc.
Ngu Phong Thng Quan Thien S: Godo-jokan
(jap)Wu-feng Ch'ang-kuan (Wade-Giles
Chinese)Wufeng Changguan (Pinyin
Chinese)See Thng Quan Ngu Phong Thien
S.
Ngu Phuc: The five blessingsNam loai phc
bao.
Ngu Phuc The Gian: Nam loai phc bao cua the
gian: phu (giau sang), quy (danh vong), tho
lanh)The five worldly blessings: rich, honour,
long-life, healthy, and peace.
Ngu Phng: Nam hng: ong, tay, nam, bac, va
trung tamThe five directions: east, west, south,
north, and center.
Ngu Phng Sac: Nam mau cua nam phng:
phng tay mau trang, phng ong xanh, phng
gia mau vang, phng nam mau o, va phng
bac mau enThe five primary colors for the five
directions: white for the west, blue for the east,
yellow for the middle, red for the south, and black
for the north.
Ngu Phng Tien: The five skillful meansNam
cach thch hp (nam phng tien).
Ngu Qua: Pancaphala (skt)Nam loa qua theo
quan iem Phat giao: Th nhat la D Thuc Qua.
Khi cham phai mot hanh ong xau, ngi pham
phai chu kho au; khi lam c mot hanh ong
tot, ngi ay hng sung sng. Sung sng va
kho au trong t chung la khong thuoc tnh cach
tnh. Do o ma qua nay co ten D Thuc hay
chn muoi theo nhng cach khac nhau. Qua kho
au hay an lac cua i nay la do nghiep ac thien
cua i trc. Th nh la ang Lu Qua. Khi lam
mot hanh ong xau hay tot, khien cho ngi lam
hanh ong ay de co xu hng tien en nhng hanh
ong xau hay tot. V nhan qua thuoc cung mot ban
chat, nen qua nay c goi la chay trong cung
mot dong hay ang lu. Do thien tam i trc
ma chuyen thanh thien tam sau khi tai sanh; do ac
tam i trc ma ac tam i nay tang trng. Th
ba la o Dung Qua. Ngha en co ngha la s van
dung cua ngi. No la ket qua cua nhan to trong
cong viec. Rau qua hay ngu coc sinh soi t at len
do bi y ch, tr tue, va s can man cua ngi nong
 2694

dan; v mua gat la ket qua do bi nhan to con reward of moral merit in previous life. Fourth,
ngi mang lai, nen o Dung Qua c at ten Adhipatiphala or the fruit of aggregate effect
cho ket qua nay. V the hien tai va qua hanh ve (dominant effect) produced by the karma-hetu.
sau, s thng phat i nay do cong c i trc That anything at all exists is due to the
ma ra. Th t la Tang Thng Qua. He co s vat cooperation positive or negative of all other
nao hien hu c la do bi s hp tac tch cc things; for if the latter interfere in any way, the
hay tieu cc cua tat ca cac s vat khac, v neu s former will cease to exist. When thus the co-
hp tac nay thay oi theo mot cach nao o th s existence of things is regarded as the result of
vat kia se khong con hien hu na. Khi s ong universal mutuality, it is called the helping.
hien hu cua cac s vat nh the c xem la ket Increased or superior effect (fruit) or position
qua cua tnh ho tng pho quat, th no c goi la arising previous earnest endeavour and superior
tang thng duyen. Qua sieu viet i nay la do capacity, e.g. eye-sight as an advance on the eye-
kha nang sieu viet i trc hay cai qua do tang organ. Fifth, Visamyoga or the fruit of
thng duyen ma sinh ra, nh nhan thc oi vi emancipated effect produced by all six causes,
nhan can la tang thng qua. Th nam la Ly He fruit of freedom from all bonds, nirvana fruit.
Qua, qua khong b rang buoc bi bat c he luy Nirvana is the fruit of spiritual discipline, and as it
nao, qua Niet ban. Niet Ban la ket qua cua s tu enables one to be released from the bondage of
tap tam linh, va v no khien cho ngi ta thoat birth-and-death, it is called freeing from
khoi s troi buoc cua sinh va t nen no c goi la bondage.
giai thoat khoi s troi buoc hay ly he qua. Ngu Qua Nghiep: Five fruits of karmaNam qua
The five fruits or effects in Buddhist point of view: d thuc, hay nam qua c san sanh bi sau
First, Vipakaphala or the differently ripening fruit. nhanThe five fruits of karma. Pancaphalani, or
When an evil deed is committed, the doer suffers effects produced by one or more of the six hetus
pain; when a good deed is done, he enjoys or causesSee Ngu Qua.
pleasure. Pleasure and pain in themselves are Ngu Quan: Nam giac quan: th giac, thnh giac,
unmoral and neutral as far as their karmic khu giac, v giac, va xuc giacThe five senses:
character is concerned. Hence the name sight, hearing, smell, taste, and touch.
differently ripening. Fruit ripening divergently Ngu Quan ai S: Nam ai s gia kiem soat
(pleasure and goodness are in different categories; sanh, gia, benh, kho va chet The five controlling
present organs accord in pain or pleasure with powers (magistrates) of birth, old-age, sickness,
their past good or evil deeds). Second, Nishyanda suffering, death.
or the fruit of uniformly continuous effect. When Ngu Quan Vng: V vng th t trong thap
an evil or a good deed is done, this tends to make ien minh vngWu-Kuan-Wang, the fourth of
the doer more easily disposed towards evils or the ten rulers of Hades.
goods. As cause and effect are of the same nature, Ngu Quan: Nam phap quan trong Kinh Phap Hoa:
this phala is called flowing in the same Th nhat la Chan quan, khong quan hay quan ve
course. Fruit of the same order or goodness ly chan e ma oan tr kien hoac va t hoac. Th
reborn from previous goodness (see ang Lu nh la Thanh tnh quan, e oan tr nhng bat tnh
Qua). Third, Purushakara or the fruit of con sot lai. Th ba la Quang ai tr hue quan,
simultaneous effect produced by the sahabhu-hetu quan ve tr hue quang ai va rong ln. Th t la
and the samprayukta-hetu. Literally means man- Bi quan, dung ba phep quan va ke tren ma quan
working. It is the effect produced by a human ve nhng ieu kien ang thng cua chung sanh
agent at work. Vegetables or cereals grow e cu o ho. Th nam la T quan, dung ba cach
abundantly from the earth owing to the will, quan au ma quan rong ra vi bi quan e mang lai
intelligence, and hard work of the farmer; as the s an lac cho chung sanhThe five meditations in
harvest is the fruit brought about by a human Lotus Sutra: First, meditation on the truth or
agency, the name purusha is given to this form of meditation on the reality of the void, or infinite, in
effect. Present position and function fruit, the order to be rid of illusion in views and thoughts.

Second, meditations on purity, to be rid of any
remains of impurity connected with the temporal
things. Third, meditations on the wider and greater
wisdom. Fourth, meditation on pitifulness, or the
pitiable condition of the living, and by the above
three meditations to meditate on their salvation.
Fifth, meditations on mercy and the extension of
the first three meditations to carrying of joy to all
the living.
Ngu Sanh: Five rebirthsFive states or
conditions of a bodhisattvas rebirthNgu Sinh.
Ngu Sac: Panca-varna (skt)Nam mau: trang,
xanh, vang, o, va enThe five primary colors:
white, blue, yellow, red, and black.
Ngu Sinh: Nam cach sinh cua ch Bo Tat. Th
nhat la tc kho sinh, cac ngai sanh ra trong i kho
hay t hy sinh e cu kho. Th nh la tuy loai sinh,
tc la tuy loai chung sanh nao can th cac ngai tai
sanh vao o ma hoa o. Th ba la thang sinh, cac
ngai sinh vao cho phu quy giau sang, tng mao
ep e e hoa o chung sanh. Th t la tang
thng sinh, cac ngai sinh ra lam nhieu th bac
vua chua e tien be hoa o chung dan. Th nam la
toi hau sinh, cac ngai tai sanh lan cuoi cung e o
chung sanh trc khi thanh PhatFive rebirths or
states or conditions of a bodhisattvas rebirth.
First, to be reborn in calamities or to stay
calamities by sacrificing himself. Second, to be
reborn in any class that may need him. Third, to be
reborn in superior conditions, handsome, wealthy
or noble. Fourth, to be reborn in various grades of
kingship. Fifth, final rebirth before Buddhahood.
Ngu S Y o: Nam coi s y: Th nhat la Phap
Tnh o, coi nng ta cua phap than thanh tnh
cua c Nh Lai, lay Chan Nh lam the, nhng
than va coi o khong sai biet. Th nh la Thc Bao
o: T Tho Dung o, coi ma bao than vien man
cua c Nh Lai nng ta vao, lay nam uan vo
lau lam the. Th ba la Sac Tng o, coi vi tran
tng hai cua c Nh Lai, lay hau ac tr t hanh
the. Th t la Tha Thu Dung o, tha dung than
cua c Nh Lai, lay hau ac tr li tha lam the.
Th nam la Bien Hoa o, coi nng ta cua bien
hoa than, tuy theo tam cua chung sanh ma bien
hien thanh u moi coi nc tnh ueThe five
Buddha-ksetra or dependencies, the realms or
conditions of a Buddha: First, the Buddhas
dharmakaya-ksetra, or realm of his spiritual
2695
nature, depend on and yet identical with
Bhutatathata. Second, the Buddhas
sambhogakaya realm with its five immortal
skandhas, i.e. his glorified body for his own
enjoyment. Third, the land or condition of his self-
expression as wisdom. Fourth, the Buddhas
sambhogakaya realm for the joy of others. Fifth,
the realm on which the Buddhas nirmanakaya
depends, which results in his relation to every kind
of condition.
Ngu Sn: Gozan (jap)Nam nuiFive
mountains and monasteries:
(A) Nam nui An o: Be-Ba-La-Bat-Th, Tat a
Bat Na Cau Ha, Nhan a La The La Cau Ha,
Tat Pha Th Hon Trc Ca Bat Ba La, va Ky
Xa QuatFive mountains in India:
Vaibhara-vana, Sapta-parnaguha, Indra-
sailaguha, Sarpiskundika-Pragbhara, and
Grdhrakuta.
(B) Nam nui Trung HoaFive mountains in
China: Gosan (jap)Gozan (jap)Nam ngon
nui hay Ngu Sn cua trung Hoa la s hoi tu do
hoang e Ninh Tong i nha Tong e xng,
gom nam tu vien thien chnh cac thanh pho
Hang Chau va Minh Chau gom Knh Sn, Bac
Sn, Nam Sn, A Duc Vng Sn va Thai
Bach Sn. Ngu Sn c dung lam khuon
mau cho nhng s lien ket khac gia cac tu
vien thien ln thuoc phai Lam Te Kyoto va
Kamakura ma vao thi trung co a tr than h
nhng trung tam nghe thuat va van hoa quan
trong cua Nhat Ban. Trong phai Ngu Sn di
Trieu ai Thng Liem Nhat Ban gom co
nhng tu vien sau ay: Kien Tng, Vien
Giac, Tho Phc, Jochi-ji, va Tnh Danh T.
Ngu Sn Kyoto gom nhng t vien sau ay:
Thien Long, Shokoku-ji, Kien Nhan, ong
Phc, va Van Thu. Nam Thien t la mot
thien vien ln khac cung phu thuoc vao Ngu
Sn KyotoFive Mountains, Wu-shan in
China was a league, institutionalized by the
Sung emperor Ning-tsung, of the five most
important Ch'an monasteries in the city of
Hang-chou and Ming-chou includes Ching
Shan, Bei Shan, Nan Shan, King Asoka Shan,
and Tai Po Shan. This became the model for
similar leagues of the most important Zen
monasteries of the Rinzai school in Kyoto and
 2696

Kamakura. In the middle ages these became Ngu S:

important centers of art and culture in Japan. (A) Nam loai phap s: kinh s, luat s, luan s,
The following Zen monasteries belonged to phap s, va thien sThe five masters or
the Gozan of Kamakura: Kencho-ji, Engaku- teachers: teachers of the sutras, teachers of
ji, Jufuku-ji, Jochi-ji, and Jomyo-ji. The Gosan the Vinaya, teachers of the sastras, teachers
of Kyoto is comprised of Tenryu-ji, Shokoku- of the Abhidharma, and teachers of the Zen or
ji, Kennin-ji, Tofuku-ji, and Manju-ji. meditation.
Nanzen-ji, another important Zen monastery (B) D The Ngu S: Ma-Ha-Ca-Diep, A-Nan, Ma
in Kyoto, was partly under the jurisdiction of ien e, Thng Na Hoa Tu, va u Ba Cuc
the Gosan of Kyoto. aTeachers of different periods: Maha-
Ngu Sn Thap Sat: Nam ngoi chua sac t bac kasyapa, Ananda, Madhyantika, Sanavasa,
nhat eu nam trong tnh Chiet Giang: Hng Thanh and Upagupta.
Van Tho, Canh Phuc Linh An, Tnh T, Canh c (C) Ngu S lien he ti Luat Tang: u Ba Ly, a
va Quang Li. Mi ngoi chua bac nh Trung Ta Cau, Tu Na Cau, Tat Da Ba, Muc Kien
Hoa: Thien Ninh Van Tho Vnh To (Chiet Giang), Lien T e TuTeachers of the same
Ho Thanh Van Tho (Chiet Giang), Thai Bnh periods connected with the Vinaya: Upali,
Hng Quoc (Giang To), Bao An Quang Hieu Dasaka, Sonaka, Siggava, Moggaliputra
(Giang To), T Thanh (Chiet Giang), Long Tng Tissa.
(Chiet Giang), Sung Thanh (Phc Kien), Bao Ngu S T: Nam s t phong ra t nam ngon tay
Lam (Chiet Giang), Van Nham (Giang To), Quoc PhatThe five lions that sprang from the
Thanh (Chiet Giang)Five first rank Royal Buddhas finges.
recognized temples and ten second rank Royal Ngu S Gia: See Ngu ai S Gia.
recognized temples in China. Ngu S Thanh Tu: Sampada (p)Five kinds of
Ngu Sn Tung Lam: Gozan-sorin (jap)See Ngu gainTheo Kinh Phung Tung trong Trng Bo
Sn Thap Sat. Kinh, co nam s thanh tu: than thuoc thanh tu,
Ngu Sn Van Hoc: Gosan-Bungaku (jap)Five- tai san thanh tu, vo benh thanh tu, gii thanh
Mountain LiteratureSee Van Hoc Ngu Sn. tu, va kien thanh tu. Khong co loai hu tnh
Ngu Suy: Theo Kinh ai Bat Niet Ban, c Phat nao, v c than thuoc, tai san hay vo benh thanh
day co nam th tng suy thoai hay nam dau hieu tu ma c sanh len thien thu hay Thien gii.
ro rang cua s chet hay tien gan en s chet cua Loai hu tnh, v gii va kien thanh tu ma c
ch Thien khi cac ngai a hng het phc ni coi sanh len thien thu hay Thien giiAccording to
tri, sap i au thai: quan ao ban thu hoi ham; o the Sangiti Sutta in the Long Discourses of the
mo hoi nach; au co roi bu nh hoa heo; than the Buddha, there are five kinds of gain: gain of
hoi thoi nh nhp; khong yen on hay khong con a relatives, gain of wealth, gain of health, gain of
thch cho cua mnh naAccording to the morality, and gain of right views. No beings arise
Parinirvana Sutra, the Buddha mentioned about in a happy, heavenly state after death because of
five signs of decay which refer to symptoms of the gain of relatives, wealth and health. Beings
imminent death or approaching death and rebirth are reborn in a happy or heavenly state because of
in the lower realms, experienced by celestials and gains in morality and right views.
deities at the end of their transcendental lives: Ngu S Ton That: Vyasanani (p)Theo Kinh
unpleasant odor from dirty robes; sweating under Phung Tung trong Trng Bo Kinh, co nam s ton
ones armpit; ones hair-flower on the head that: than thuoc ton that, tai san ton that, tat benh
withers; ones body smelling bad due to ton that, gii ton that, va chanh kien ton that.
uncontrolled discharges (body will emit an Khong co loai hu tnh nao, v than thuoc ton that,
unpleasant odor); and uneasiness or anxiety (they tai san ton that, tat benh ton that, ma sau khi hoai
no longer find their place pleasurable). mang b sanh vao kho gii, ac thu , oa x hay a
Ngu Suy Tng: Five marks of decaySee Ngu ngucAccording to the sangiti Sutta in the Long
Suy. Discourses of the Buddha, there are five kinds of

loss: loss of relatives, loss of wealth, loss of
health, loss of morality, and loss of right view. No
beings fall into an evil state or a hell state after
death because of loss of relatives, wealth or
health. Beings do fall into an evil state or a hell
state by loss of morality and right views.
Ngu S Vong Ng: Nam ieu vong ng: noi li
phi ly, noi li doi tra, noi li ph bang, noi li khoe
khoang lo bch, va noi li doi gatThe five kinds
of false speech: nonsense or trangression speech,
lying or false speech, slandering, false boasting,
and deception.
Ngu Ta Kien: Nam th ta kien: than kien, bien
kien, ta kien, kien thu, va gii cam thu Five
types of false views: body view, one-sided view,
improper view, obstinate view, and precept
fixation view.
Ngu Ta Menh: See Ngu Ta S.
Ngu Ta S: Five improper ways of gaining a
livelihood for a monkFive kinds of deviant
livelihoodNam th ta menh cua ch Tang. Th
nhat la tra hien d tng, gia doi hien ra d tng
e gat ngi. Th nh la t thuyet cong nang, noi Ngu Tang:
ra cai hay gioi cua mnh hay t khoe tai gioi e
cau li dng. Th ba la chiem tng kiet hung,
xem boi tng noi ieu lanh d cua ngi e cau
li dng. Th t la cao thinh hien oai, noi phach
nhng li manh d hoac noi huenh hoang e cau
li dng. Th nam la thuyet s ac li d ong Ngu Tang ai Tha: Kinh Tang, Luat Tang,
nhn tam, noi ra cai moi li mnh kiem c e
lam ong long ngiFive kinds of evil
livelihood. First, changing his appearance
theatrically or displaying an unusual appearance.
Second, advertise his own power or virtue or using
low voice in order to appear awesome. Third,
fortune-telling or performing divination and
fortune telling. Fourth, hectoring and bullying.
Fifth, praising the generosity of another to induce
the hearer to bestow presents.
Ngu Tac Nghiep Can: See Ngu Tac Nghiep
Than.
Ngu Tac Nghiep Than: Nam can tao nghiep:
khau (ngon ng), thu (tay), cc (chan), phai tnh
hay sinh thc kh (cho tieu tien), va hau mon (cho
ai tien)The five working organs: mouth
(speech), hands, feet, sex organ, and anus.
Ngu Tam Bat Nh: Theo Kinh Lang Gia, nam
phap, ba tanh, tam thc va hai vo nga la nhng
2697
phng tien a hanh gia en cu can h Phat
quaAccording to the Lankavatara Sutra, Five
Dharmas, Three Natures, Eight Consciousnesses,
Two kinds of Non-ego are all means to the end of
Buddhahood.
Ngu Tan Loan: Nam th tan loan: Th nhat la t
nhien tan loan: Nam thc chang gi t tnh, chay
theo ngoai canh, niem niem bien thien. Th nh la
ngoai tan loan, y can tr on, theo uoi ngoai tran
nen khong co kha nang nh tnh hay chu y. Th
ba la noi tan loan, tam sinh cao thap, niem niem
chuyen di bat nh. Th t la tho tan loan, loai
chap vao nga va nga s ma b tan loan. Th nam
la t duy tan loan, loai tan loan t tng bi Tieu
thaThe five senses of mental distraction: First,
the five senses themselves are not functioning
properly. Second, external distraction or inability
to concentrate the attention. Third, internal
distraction or mental confusion. Fourth, distraction
caused by of me and mine, personality and
possession. Fifth, confusion of thought produced
by Hinayana.
(A) Nam bo phan ben trong c the: tam, can, ty,
phe, va thanThe five inner organs (viscera):
heart, liver, stomach, lungs, and kidneys.
(B) See Ngu Tang ai Tha.
(C) See Ngu Tang Mat Giao.
Luan Tang, Tap Tang, va Bo Tat Tang (con goi la
Chu Tang)The fivefold Mahayana Canon: the
sutras, the vinaya, the Abhidharma, the
miscellaneous collection, and the Bodhisattva
collection (also called the Spells).
Ngu Tang Mat Giao: Nam tang kinh ien Mat
GiaoThe esoteric fivefold canon:
1-3) T 1 en 3 gom Kinh Tang, Luat Tang, Luan
TangFrom one to three include the sutras,
the vinaya, and the Abhidharma.
4) Bat Nha Ba La Mat: The Prajnaparamita.
5) a La Ni: Dharanis.
Ngu Tanh: Five naturesSee Ngu Tnh.
Ngu Tam: Five states of mindNam tam khi len
theo tien trnh giac tri ngoai canh: tot di tam (bat
cht nay sinh tam), tam cau tam, quyet nh tam,
nhiem tnh tam, va ang lu tam The five
condition of mind produced by objective
perception: immediate or instantaneous (the first
 2698

impression), attention or Inquiry, conclusion or has not got rid of passion, desire, love, thirst,
decision, the effect of evil or good, and the fever, craving for PHYSICAL OBJECTS (rupe).
production therefrom of the causation. Thus his mind is not inclined towards ardour,
Ngu Tam Hoang Vu: Five mental blockages devotion, persistence and effort. The fourth
See Nam Tam Hoang Vu. mental bondage: Here a monk has not got rid of
Ngu Tam Trien Phc: Cetaso-vinibandha (p) passion, desire, love, thirst, fever, craving for
Five mental bondagesTheo Kinh Phung Tung EATING as much as his belly will hold, he
trong Trng Bo Kinh, co nam tam trien phc. abandons himself to the pleasure of lying down, of
Tam trien phc th nhat: ay v Ty Kheo tam contact, of sloth. Thus his mind is not inclined
khong ly tham, khong ly duc, khong ly ai, khong ly towards ardour, devotion, persistence and effort.
khao khat, khong ly nhiet tnh, khong ly ai nhiem The fifth mental bondage: A monk who practises
oi vi cac DUC VONG (kame). Tam cua v ay the holy life for the sake of becoming a member
khong hng ve no lc, hang hai, kien tr va tinh of some body of devas (deva-nikaya), thinking:
tan. Tam trien phc th nh: ay v Ty Kheo By means of these rites or this discipline, this
tam khong ly tham, khong ly duc, khong ly ai, austerity or this holy life I shall become one of the
khong ly khao khat, khong ly nhiet tnh, khong ly devas, great or small. Thus his mind is not
ai nhiem oi vi THAN. Tam cua v ay khong inclined towards ardour, devotion, persistence and
hng ve no lc, hang hai, kien tr va tinh tan. effort.
Tam trien phc th ba: ay v Ty Kheo tam Ngu Tan: Theo Kinh Thu Lang Nghiem, ngu v
khong ly tham, khong ly duc, khong ly ai, khong ly tan eu b cam. Neu an ngu tan song se gay nen
khao khat, khong ly nhiet tnh, khong ly ai nhiem nong nay hay gay go. Neu an chn th ngu tan la
oi vi SAC. Tam cua v ay khong hng ve no nhng chat kch thch cho nhuc duc. Va lai, hi th
lc, hang hai, kien tr va tinh tan. Tam trien phc cua ngi an ngu tan se lam cho cac thien than
th t: ay v Ty Kheo khong ly tham, khong ly khong chu c va bo i luc ngi ay tung kinh.
duc, khong ly ai, khong ly khao khat, khong ly Chnh v the ma Phat giao khuyen nen tranh ngu
nhiet tnh, khong ly ai nhiem oi vi THC (an tan v chung khuay ong s yen tnh cua tam: toi
uong). V Ty Kheo nay an qua sc bao t chu (ai toan), hanh (cach thong), nen, kieu, va he (t
ng , hng tho s sung sng ve nam, ngoi, xuc thong)According to the Surangama Sutra, the
cham va thuy mien. Tam cua v ay khong hng five forbidden pungent roots. If eaten raw they are
ve no lc, hang hai, kien tr va tinh tan. Tam trien said to cause irretability of temper or anger and
phc th nam: V Ty Kheo song i pham hanh disputes. If eaten cooked, to act as an aphrodisiac,
vi hy vong mong c thanh mot loai ch Thien: or they will increase ones sexual desire;
Vi luat phap nay, vi gii luat nay, vi kho moreover, the breath of the eater, if reading the
hanh nay hay vi pham hanh nay, toi se tr thanh sutras, will drive away the good spirits. Thus
mot loai ch Thien nay hay loai ch Thien khac. Buddhism advises practitioners to avoid them, as
Tam cua v nay khong hng ve no lc, hang hai, their consumption tends to disturb the
kien tr va tinh tanAccording to the Sangiti Sutta peacefulness of the mind: garlic, onion, another
in the Long Discourses of the Buddha, there are form of onion, another form of onion, and leeks.
five mental bondages: The first mental bondage: Ngu Tham Nht: Ngay Chuc Thanh (chuc phuc
Here a monk has not got rid of the passion, desire, trong ngay sinh nht cua hoang e) va bon ngay le
love, thirst (pipasa), fever, craving (tanha) for bai: mong 5, 10, 20 va 25 trong thangWorship
SENSE DESIRE. Thus his mind is not inclined on the Blessing King Day (to invoke blessings on
towards ardour, devotion, persistence and effort. the emperors birthday) and four other days: the
The second mental bondage: Here a monk has not fifth, the tenth, the twentieth, and the twenty-fifth.
got rid of passion, desire, love, thirst, fever, Ngu Tham Thng ng: Nam ngay thng
craving for the BODY (kaye). Thus his mind is not ng day chung cua v Phng trngFive
inclined towards ardour, devotion, persistence and days in which the abbot goes to the hall to
effort. The third mental bondage: Here a monk expound the Buddhas teaching to the assembly
 2699

See Ngu Tham Nht. chng), kha nang thau ro moi s moi vat khap
Ngu Thanh: See Ngu Thong Than. trong sac gii. Th nh la Thien Nh Thong (Thien
Ngu Thanh Am Kho: Suffering from the Nh tr chng), kha nang nghe c am thanh
flourishing of the five skandhasKho au tinh khap moi ni. Th ba la Tha Tam Thong (Tha tam
than va vat chat khi len do nhng hoat ong cua tr chng), kha nang biet c tam cua ngi khac.
Ngu UanThe mental and physical sufferings Th t la Tuc Mang Thong (Tuc mang tr chng),
arising from the full-orbed activities of the kha nang biet c i trc cua mnh va cua
skandhasSee Ngu Uan. ngi. Th nam la Than Tuc Thong (Than Tuc tr
Ngu Than: Nam loai phap than Phat: Nh Nh chng), kha nang xuat hien moi ni nh y, khong
Phap Than, Cong c phap than, T than, Bien g ngan ngaiThe five mystical powers: First,
hoa than, va H khong thanFive kinds of Divyacaksus or deva-vision, instantaneous view of
Buddhas Dharmakaya: the spiritual body of anything anywhere in the form-realm. Second,
wisdom, the spiritual body of all virtuous Divyasrotra or deva hearing, ability to hear any
achievement, the body of incarnation in the world, sound anywhere. Third, Paracitta-jnana, ability to
the body of unlimited power of transformation, know the thoughts of all other minds (knowledge
and the body of unlimited space. of the minds of all others). Fourth,
Ngu Than Bat Tnh: Nam th bat tnh cua than: Purvanivasanusmrti-jnana, knowledge of all
Th nhat la chung t bat tnh, chung t tao nen former existence or transmigrations of self and
than the cua chung ta bat tnh v chung c tao others. Fifth, Rddhi-Saksatkriya, power to be
nen bi tinh cha huyet me. Th nh la c tru bat anywhere or do anything at will.
tnh, thai nhi nam trong bung me, la ni khong Ngu Thap: Fifty.
tnh. Th ba la ban chat bat tnh, nhng chat at, Ngu Thap Ac: Nam mi th ac (Sac co 17, Tho
nc, la, gio tao nen c the chung ta eu bat tnh. co 8, Tng co 8, Hanh co 9, va Thc co 8)The
Th t la ngoai tng bat tnh, chn lo ben ngoai fifty evils produced by the five skandhas
cua c the eu bat tnh (nh ghen mat va ct rai (seventeen for form or rupa, eight for feelings,
tai). Th nam la can ban bat tnh, sau khi chet, eight for sensation, nine for volition, and eight for
c the chung ta snh len, tr mau xanh vi ay doi consciousness).
bo rat la bat tnhFive types of impurity of the Ngu Thap Am Ma: The Fifty Skandha-Demon
body: First, the impurity of its seeds; the seeds of StatesTheo Kinh Lang Nghiem, quyen th Chn,
our bodies are impure because they are created co nam mi am ma: Thap Sac Am Ma, Thap Tho
from our fathers semen and mothers blood (egg). Am Ma, Thap Tng Am Ma, Thap Hanh Am Ma,
Second, the impurity of its dwelling; the embryo va Thap Thc Am MaAccording to The
dwells in the mothers womb which is not pure. Surangama Sutra, book Nine, there are fifty
Third, the impurity of its own nature; elements of skandha-demon states: ten states within the form
earth, water, fire, air of which our bodies are skandha (see Thap Sac Am Ma), ten states within
formed are unclean. Fourth, the impurity of the the feeling skandha (see Thap Tho Am Ma), ten
outer marks; nine apertures of our outer bodies states within the thinking skandha (see Thap
are always impure (i.e., eyes have eye mucus, Tng Am Ma), ten states within the formation
ears have ear wax, etc). Fifth, the ultimate skandha (see Thap Hanh Am Ma), and ten states
impurity of the body; after death our bodies swell within the consciousness skandha (see Thap Thc
up, turn green, and breed worms, all of which is Am Ma).
impure. Ngu Thap Bat Gii: Nam mi tam gii gom
Ngu Than Phat: Five kinds of Buddhas mi gii trong va bon mi tam gii khinh trong
Dharmakaya. Kinh Pham VongFifty-eight commmandments
Ngu Than Thong: Pancabhijna (skt)Ban Gia include the ten primary commandments and the
LaBan Xa LaThe five supernatural powers forty-eight secondary commandments in the
Nam than thong hay ngu thong hay ngu tr chng: Brahma Net SutraSee Mi Gii Trong Cua
Th nhat la Thien Nhan Thong (Thien Nhan tr Ch Bo Tat Trong Kinh Pham Vong and Bon
 2700

Mi Tam Gii Khinh. matter (see T Vo Sac nh), eight liberations

Ngu Thap Chu Nien: Fiftieth anniversary. (see Bat Giai Thoat Tam Muoi), eight victorious
Ngu Thap Chuyen: See Ngu Thap Trien Chuyen. stages or degrees (see Bat Thang X and Bat Giai
Ngu Thap Cong c: See Ngu Thap Trien Thoat), samadhi of the nine degrees (see Cu Th
Chuyen. e nh), and ten kinds of universal dhyana.
Ngu Thap Luc c That Thien Van Tue: Nam Ngu Thap Tam Phat: Nam mi ba v Phat trong
mi sau c bay ngan van nam, ke t khi c pham Nhap Phap Gii cua Kinh Hoa Nghiem
Phat Thch Ca nhap diet en khi Phat Di Lac xuat Fifty-three past Buddhas or fifty-three honoured
theThe period to elapse between Sakyamuni ones (wise ones) of the Hua-Yen Sutra.
Buddhas nirvana and the advent of Maitreya Ngu Thap Tam Tham: Thien Tai ong T vieng
Buddha (56,070,000,000 years). tham va tong hoc vi 53 v thien hu tri thc va a
Ngu Thap Ngu Thanh: Fifty-five sagesNam tr thanh ngang hang hay bnh ang vi Phat trong
mi lam v thanh. mot i. ieu ang chu y la ca v thien tri thc
Ngu Thap Nhat Tam S Hu Phap: Fifty-one au tien va cuoi cung eu day Thien Tai ve con
mental factorsNam mi mot loai tam thc ng Tnh oGood Wealth Bodhisattva
Fifty-one Dharmas interactive with the Mind (Sudhana-sresthi-daraka) visits and studies with
See Nam Mi Mot Tam S. fifty-three spiritual advisors and became equal
Ngu Thap Nh Chung: Nam mi hai loai chung with the Buddha in just one lifetime. It should be
sanh, nhn va phi nhn, theo Kinh Niet Ban, eu noted that both his first and last advisor taught him
hoi tu ve niet ban cua PhatFifty-two groups of the Pure Land PathSee Thien Tai ong T.
living beings, human and not human, who, Ngu Thap Tam Thien Tri Thc: Fifty-three good
according to the Nirvana Sutra, assembled at the advisorsSee Ngu Thap Tam Tham.
nirvana of the Buddha. Ngu Thap Thien Cung: Nam mi mon cung
Ngu Thap Nh Loai: See Ngu Thap Nh Chung. dng e diet tr ma quan e c an c lac
Ngu Thap Nh Tam S: Fifty-two mental nghiepThe fifty objects of worship for
factorsSee Nam Mi Hai Tam S. supressing demons and pestilences, and producing
Ngu Thap Nh V: Nam mi hai giai oan trong peace, good harvests, etc.
tien trnh thanh PhatThe fifty stages in the Ngu Thap Tieu Kiep: Nam mi tieu kiep c
process of becoming a Buddha; of these fifty-one noi en trong Kinh Phap Hoa, sieu pham en o
are to Bodhisattvahood (Thap tn: ten stages of ch chng nh trong na ngayThe fifty minor
faith; Thap tru, Thap Hanh, Thap hoi hng, thap kalpas which mentioned in the Lotus Sutra, are
a, ang giac va Dieu giac): the fifty-first stage supernaturally made to seem as but half a day.
is the balanced state of truth, and the fifty Ngu Thap Trien Chuyen: Xoay van en ngi
second stage to Buddhahood is the fine state of th nam mi, du ngi th 50 c nghe kinh
truth.See Thap Tn, Thap Tru, Thap Hanh, Phap Hoa, con c cong c tuy hy vo lng vo
Thap Hoi Hng, Thap a, ang Giac, and Dieu bien, huong la ngi au tien trong chung hoi
Giac. c nghe ma tuy hyThe fiftieth turn, the
Ngu Thap Phap: Fifty modes of meditation greatness of the bliss of one who hears the Lotus
Nam mi phap hanh thien trong ai Pham Bat sutra even at fiftieth hand; how much greater that
Nha: (3) Tam Tam Muoi, (4) T Thien, (4) T Vo of him who hears at first hand!
Lng Tam, (4) T Vo Sac nh, (8) Tam Boi Xa, Ngu Thap T Mon: Mau t phan gom co nam
(8) Bat Thang X, (9) Cu Th e nh, va (10) mi ch caiThe Sanskrit alphabet given as of
Thap Nht Thiet XFifty modes of meditation ffifty letters.
mentioned in the Maha-Prajna: three kinds of Ngu Thap Ty Kheo Thanh Ca Thi: Fifty Bhiksus
Samadhi (see Tam Tam Muoi), four foundations in KasiNam mi Ty Kheo trong thanh Ca
of meditation (see T Niem X), four ThiSau khi Da Xa va cha me xin lam e t
Immeasurable Minds (see T Vo Lng Tam ), Phat th nam mi ngui ban cua Da Xa trong
four balanced states which transcend the world of thanh Ca Thi cung c cam hoa bi long t bi va

tr tue cua c Phat, cung nhau en knh thnh
c Phat cho ho xuat gia. ay la nhom Tang oan
xuat gia ln au tien ke t sau khi Phat ac ao aembly, refusing to hear the Buddha preach the
After Yasas and his parents became the Buddhas
disciples, fifty friends of Yasas in Kasi city
responded to the Buddhas call of compassion and
wisdom by respectfully asking the Buddha to
allow them to be ordained. They were the first
large group of Sangha to take the vows after the
Buddhas Enlightenment.
Ngu That: Nam s suatFive faults.
Ngu The: Nam phan cua than theFive parts of
the bodySee Ngu The au a.
Ngu The au a: Gotai Tochi (jap)Trong cach
lay to long ton knh, hanh gia buong thong ca nam
bo phan trong c the xuong sat at: au, au goi
trai, au goi phai, cui cho trai, cui cho phai In a
devotional prostration, the practitioner drops five
parts of the body to the ground: forehead, left
knee, right knee, left elbow, right elbow.
Ngu Th Gia: Nam loai th gia: th hng, th
trang, th khach, th y, va th dc Five kinds of
Attendant: one who helps the abbot in the
preaching hall, one who help the abbot with
letters, one who help the abbot in welcoming
guests, one who help with robes and bowl and
other personal activities, one who help with
medications and preparing meals.
Ngu Thien: Five devas:
(A) Nam loai ch thien tru ngu bac, nam, ong,
va tayFive devas in the Garbhadhatu who
reside in north, south, east, west and central.
(B) Nam loai ch thien khac: Thng gii thien,
H khong thien, a c thien, Du H khong
thien, va a ha thienThe five other kinds
of devas: devas in the upper realms of form
and non-form, devas in the sky (four of the six
devas in the desire realm), devas on the earth
(Other two of six devas on Sumeru),
wandering devas of the sky (sun, moon, stars,
etc), and under-world devas (nagas, asuras,
maras, etc).
Ngu Thien S: See Ngu ai S Gia.
Ngu Thien S Gia: See Ngu ai S Gia.
Ngu Thien Thng Man: Nam ngan Tang thng
man. Khi c Phat sap thuyet kinh Phap Hoa th
co nam ngan Ty Kheo to long kieu man, ngh rang
ta a c qua can g phai nghe kinh Phap Hoa, v
2701
the ma t ong rut luiThe five thousand
supremely arrogant monks who left the great
new doctrine of the Lotus SutraFor more
information, please see The Lotus Sutra, Skill in
Means Chapter.
Ngu Thien Truc: See Ngu o (B).
Ngu Thien Tu: Nam toi cua ngi xuat gia: Th
nhat la Ba La Di Toi, toi nang nhat nen b truc
xuat ra khoi giao oan (Ty Kheo co bon gii, Ty
Kheo Ni co tam gii). Th nh la Tang Tan Toi
(Tang Gia Ba Thi sa), pham toi nang ang ly b
truc xuat khoi Tang oan, nhng v ty kheo biet
sam hoi vi Tang chung, nen van c lai giao
oan (Ty Kheo co 13 gi va Ty Kheo Ni co 17
gii). Th ba la Ba Dat e Toi, toi ang oa a
nguc (Ty Kheo co 120 gii va Ty Kheo Ni co 208
gii). Th t la e Xa Ni Toi (Ba La e Xa Ni),
nhng toi nhe nen ch can sam hoi vi ch Tang
(Ty Kheo co 4 gii va Ty Kheo Ni co 8 gii). Th
nam la ot Cat La Toi, ac tac hay nhng sai
pham, loi lam hay toi nhe hn ni than (gom 109
gii cho ca Ty Kheo lan Ty Kheo Ni)The five
kinds of wrong-doing: First, Parajika, sins
demanding expulsion from the order, four for
monks and eight for nuns (see T oa). Second,
Sanghavasesa, sins verging on expulsion, which
demand confession before and absolution by the
assembly, 13 for monks and 17 for nuns. Third,
Prayascitta, sins deserving hell which may be
forgiven, 120 for monks and 208 for nuns. Fourth,
Pratidesaniya, sins which must be confessed, four
for monks and 8 for nuns. Fifth, Duskrta, light sins,
errors, or faults in body, 109 for both monks and
nuns (see That Diet Tranh Phap and Cu Tuc Gii
Ty Kheo).
Ngu Thien T: Nam v tri me ong bac Kim
Cng Bo ngoai Man o La cua Thai Tang Gii:
bac thien, nam thien, ong thien, tay thien, va
trung thienThe five devas in the Garbhadhatu-
mandala located in the northeast: devas in the
North, devas in the South, devas in the East, devas
in the West, and devas in the Centre.
Ngu Thien Na Phat: Dhyani-buddha (skt)
Panca-buddha (skt)Nam v PhatThe five
Dhyani-BuddhasSee Ngu Phat.
Ngu Thien: Five good thingsThe first five
commandmentsNgu Gii.
 2702

Ngu Thien Can: Five good deedsFive roots of his doctrine was always the same:
goodnessNam goc thienFive wholesome (A) Tong Thien Thai chia mot i thuyet phap
rootsNam can lanh: khong sat sanh, khong trom cua c Phat ra lam nam thi ky. Th nhat
cap, khong ta dam, khong vong ng, khong s la thi ky Hoa Nghiem (Nhu V). Thi ky
dung nhng chat cay ocFive good roots: not nay c v nh sa ti hay thi ky thuyet
killing, not stealing, not committing adultery, not phap au tien cua Phat, goi la Hoa Nghiem
telling lies, not using intoxicants. Thi cho ch Thanh Van va Duyen Giac .
Ngu Thieu: The five burningsS trai pham nam Thi ky nay lai c chia lam ba giai oan
gii se dan en hnh phat trong kiep nay cung nh moi giai oan bay ngay ngay sau khi Phat
oa a nguc trong kiep lai sanhThe infraction thanh ao khi Ngai Thuyet Kinh Hoa
of the first five commandments leads to state Nghiem. Tong Thien Thai cho rang Phat
punishment in this life and the hells in the next Thch Ca Mau Ni thuyet Kinh Hoa Nghiem
life. ngay sau khi ngai at c giac ngo; tuy
Ngu Tho: Panca-vedana (skt)Nam cam tho nhien ieu nay la mot nghi van v Kinh Hoa
The five vedanas or sensations: Nghiem ch co trong Phat Giao ai Tha ma
1-2) Hai th tho thuoc ve tinh than: u Tho (sau thoi. Th nh la A Ham (Agamas) hay thi
bi) va Hy Tho (vui mng do co s pha n Loc Uyen (Lac v, sa co ac c che ra t
biet)Two vedanas limited to mental sa ti). Thi ky 12 nam c Phat thuyet
emotion: Sorrow and Joy. Kinh A Ham trong vn Loc Uyen. Th ba la
3-4) Hai th tho thuoc ve cam giac: Kho Tho (au Phng ang hay Sanh to v (navanita). Thi
kho) va Lac Tho (sung sng khong co s ky tam nam Phat thuyet kinh Phng ang
phan biet)Two vedanas limited to the c v nh pho san sa ac. ay la thi ky
senses: Pain and Pleasure. tam nam c Phat thuyet rong tat ca cac
5) Mot th tho thuoc ve ca tinh than lan cam kinh cho ca Tieu lan ai tha. Th t la Bat
giac: Xa Tho (trung tnh, khong kho khong Nha hay Thuc to v. Thi ky 22 nam Phat
lac)One vedana limited to both mental thuyet Kinh Bat Nha hay Tr Tue c v nh
emotion and the senses: Indifference. pho san cua sa ac a che thanh b. Th
Ngu Thi Bat Giao: Nam thi va tam giao thuyet nam la Phap Hoa va Niet Ban hay e ho v.
theo tong Thien Thai(Five Periods and Eight Thi ky Phap Hoa Niet Ban c v vi thi
Teachings of the Tien Tai school)See Thien ky sa a c tinh che thanh pho mat. ay
Thai Ngu Thi Bat Giao. la thi ky tam nam Phat thuyet Kinh Phap
Ngu Thi Giao: The five periods of the Buddhas Hoa va mot ngay mot em Phat thuyet Kinh
teachingNhieu the ky sau thi Phat nhap diet, Niet BanA Tien-Tai classification of the
co rat nhieu co gang khac nhau e phan chia cac Buddhas teaching into five periods: First,
thi giao thuyet cua c Phat, thng la can c Ksira or Buddhas first preaching (Fresh
tren noi dung cac kinh ien t luc c Phat thanh milk). This period is called Avatamsaka (Hoa
ao en luc Ngai nhap Niet Ban, giao thuyet cua Nghiem) for sravakas and pratyeka-buddhas.
Ngai tuy c quyen bien e li lac chung sanh, This period is divided into three divisions
nhng muc ch cua giao phap van khong thay each of seven days, after his enlightenment,
oiIn the centuries that followed the Buddhas when he preached the content of the
death, various attempts were made to organize Avatamsaka Sutra. According to the Tien-
and formulate his teachings. Different systems Tai sect, the Avatamsaka Sutra was
appeared, basing themselves on the recorded delivered by Sakyamuni Buddha
scriptures, each purporting to express the immediately after his enlightenment;
Buddhas intended meaning from the time of his however, this is questionable because the
enlightenment until his nirvana. The reason of his Hua-Yen Sutra is a Mahayana creation.
teachings of different sutras is for the benefits of Second, dadhi or coagulated milk for the
many different living beings, but the purpose of Hinayana. The twelve years of the Buddhas
 2703

preaching of Agamas in the Deer Park. calling three vehicles, through the Lotus, to
Third, the Vaipulya period for the Mahayana union in the one vehicle. Fifth, the teaching
(Vaipulyas). The eight years of preaching of eternal life; the revelation through the
Mahayana-cum-Hinayana doctrines. Fourth, Nirvana Sutra of the eternity of Buddhahood.
the Prajna period (ghola or butter) for the (C) Theo Phap Bao ai S vao i nha ng:
Mahayana. Twenty two years of his Tieu Tha, Bat Nha (ai Tha), Tham Mat
preaching the prajna or wisdom sutra. Fifth, (Tam Tha), Phap Hoa (Nhat Tha), Niet Ban
the Lotus and Nirvana sutra (sarpirmanda or (Phat Tnh Giao)According to Great Monk
clarified butter) for the Mahayana. The eight Fa-Pao of the Tang dynasty: Hinayan (see
years of his preaching of Lotus sutra, and in a Hoa Nghiem Thi in (A), Prajna (see Bat Nha
day and a night, the Nirvana sutra. in (A), Three Vehicles (see Tam Tha Biet
(B) Theo tong phai Niet Ban ma bay gi la mot Giao va Tam Tha Thong Giao in (B)), One
phan cua Thien Thai: Th nhat la Tam Tha Vehicle (see ong Qui Giao in (B)), and the
Biet Giao (Hu Tng). Giai oan khi biet Nirvana or Buddha-nature (see Phap Hoa and
giao (nh chung ta co the tm thay trong cac Niet Ban in (A)).
kinh A Ham) bat au va s phan biet Tam Ngu Thi Thuyet Giao: See Ngu V e Ho.
tha, ai dien bi T e cho hang Thanh Ngu Thong: Panca-bhijnana (skt)Panca-bhinna
Van, Mi Hai Nhan Duyen cho hang Duyen (p)Go-Jinzu (jap)Five divine knowledges.
Giac va Luc o cho hang Bo Tat. Th nh la (A) Nam loai than thong: Th nhat la ao thong,
Tam Tha Thong Giao (Vo Tng). Giao ly nh chng ngo ly thc tng trung ao ma
thuyet chung cho ca ba tha nh c thay c nh ch Bo Tat thong lc vo ngai. Th
trong Kinh Niet Ban. Th ba la c Dng nh la Than thong, nh tu nh ma c nh
Giao (c Dng). Thuyet giang Kinh Duy ch A-La-Han thong lc t tai. Th ba la Y
Ma, T ch Pham Thien S Van Kinh va cac thong, nh vao thuoc men phu chu ma c.
kinh khac e tan dng Bo Tat va ha thap Th t la Bao thong (Nghiep thong), nh qua
Thanh Van. Giao thuyet nay c Niet Ban bao ma c nh ch Thien va long than. Th
Tong Trung Hoa xien dng. Th t la ong nam la Yeu thong, do yeu quai lc ma c
Qui Giao (Hoi Tam Qui Nhat). Phat thuyet nh tnh cua cao ho hay nhng cay ai thu lau
kinh Phap Hoa khien ba tha qui ve Nhat namFive kinds of supernatural powers:
Tha. Th nam la Thng Tru Giao (Vien First, supernatural powers of Bodhisattvas
Thng). Phat thuyet kinh Niet Ban e through their insight into truth. Second,
chng minh Phat qua thng tru According supernatural powers of arhats through their
to the Nirvana School which is now part of mental concentration. Third, supernatural or
the Tien-Tai: First, the period when the magical powers dependent on drugs, charms,
differentiated teaching (as we can find in the incantations, etc. Fourth, reward of karma
Agamas) began and the distinction of the powers of transformation possessed by devas,
three vehicles, as represented by the four nagas, etc. Fifth, magical powers of goblins,
Noble Truths for Sravakas, the Twelve satyrs, etc.
Nidanas for Pratyeka-buddhas, and the Six (B) See Ngu Than Thong.
Paramitas for Bodhisattvas. Second, the Ngu Thong Bo Tat: Nam v Bo Tat Tu vien Ke
teaching common to all three vehicles, as au Ma tai An o, nhng ngi co ay u ngu
seen in the Nirvana Sutra. Third, the thong, i en Tay Phng Cc Lac e thnh anh
teaching of the Vimalakirti Sutra, and T ch tng Phat Di Lac, t o em ve truyen khap An
Pham Thien S Van Kinh and other sutras oThe five Bodhisattvas of Chi-Thou-Moa
extolling the Bodhisattva teaching at the monastery in India, who, possessed of
expense of that for Sravakas. This teaching supernatural powers, went to the Western
was held by the Nirvana sect of China. Paradise and begged the image of Maitreya,
Fourth, the common objective teaching whence it is said to have been spread over India.

Ngu Thong Man a La: Loai man a la tng
trng cho nam sc manh sieu nhienMandala of
the five supernatural powers.
Ngu Thong Than: Nhng v than a chng c in the realms of form and and formlessness: desire
ngu thongSpirits possessed of the five
supernatural powers.
Ngu Thong Tien: Ngi bang phng phap ngoai
ao chng c ngu than thongOne who by
non-Buddhistic methods has attained to the five
supernatural powers.
Ngu Thong: The five painsSee Ngu Thieu.
Ngu Thu: Panca-gatiyo (p)Five evil realms
Theo Kinh Phung Tung trong Trng Bo Kinh, co
nam neo ac (ngu thu): a nguc, nga quy, suc sanh,
nhan, va thienAccording to the Sangiti Sutta in
the Long Discourses of the Buddha, there are five
gati (destinations, destinies): hells, hungry ghosts
(starving demons or the realm of hungry ghosts),
animals, human beings (humankind), and devas
(heaven or deva world).
Ngu Thu Sinh T: Five destinies of birth and
deathNam neo sinh t cua loai hu tnh.
Ngu Thu Sanh T Luan: Mot loat hnh anh ve
sanh t gan cho Nht Thiet Hu Bo LuatA
series of pictures to show the course of life and
death, ascribed in the Sarvativada Vinaya 34 to
the Buddha.
Ngu Thu Thang c: Nam c thu thang: hanh vi
thu thang, kien giai thu thang, tr hue thu thang,
minh thuyet thu thang, va kha nang thu thang dan
ao chung sanh y ao tu hanhBuddha receives
the respect of the world because of the five
superior virtues: superior conduct, superior point
of view, superior or perfect wisdom, superior
preaching ability, and superior ability to lead
people to the practice of His Teaching.
Ngu Thu Uan: Nam troi buoc cua nam uan hu
lau khien chung sanh mai luyen ai trong vong luan
hoi sanh tThe five tenacious bonds or
skandhas, attaching to mortalitySee Ngu Uan.
Ngu Thuan Ha Phan Ket: Nam moi ket trong
canh duc gii: tham duc, thu han, chap nga, ta
chap, va nghi hoacThe five ties in the lower
realm, which hold the individual in the realms of
desire: desire, resentment, egoism, false tenets,
and doubt.
Ngu Thuan Thng Phan Ket: Nam moi ket vi
canh gii i len cua sac va vo sac: mong muon at touch:
2704
en sac gii, mong muon at en canh gii vo sac,
thao thc bon chon, nga man, va si me The five
ties in the higher realm which hold an individual
for form, desire for formlessness, restlessness,
pride, and ignorance.
Ngu Thuyet: See Ngu Chung Thuyet Nhan.
Ngu Tha: Pancayana (skt)Nam co xe co the
a ngi ti qua v Phat (giao phap cua Phat t
can en sau chia ra nam trnh o, hanh gia ch can
y theo moi giao phap thc hanh, eu co the at
c thanh qua tot ep)The five vehicles
conveying to the karma-reward which differs
according to the vehicle. They are summed up as.
(A) Theo ai Tha: nhan tha, thien tha, thanh
van tha, duyen giac tha, va Bo Tat tha
According to the Mahayana: Narayana,
Devayana, Arava-kayanam, Pratyeka-
Buddhayanam, and Bodhisattva-yanam.
(B) Theo Tieu Tha: Phat, thanh van, duyen giac,
ch thien coi tri Pham Thien, va chung sanh
trong coi duc giiAccording to the
Hinayana: Buddha, Sravakas, Pratyeka-
buddhas, the gods of the brahma-heavens, and
those of desire realm.
(C) Theo Mat giao: nhan (tng ng vi at),
thien (tng ng vi nc), thanh van (tng
ng vi la), duyen giac (tng ng vi gio),
va Bo Tat (tng ng vi h khong)
According to the Esoteric cult: men,
corresponding with earth; devas,
corresponding with water, sravakas,
corresponding with fire; pratyeka-buddhas,
corresponding with wind; and Bodhisattvas,
corresponding with the void.
Ngu Tha Te Nhap: Nam tha eu nhapNh
nguyen lc cua c Phat A Di a ma chung sanh
trong nam tha eu c nhap chan thc bao o
All different classes will obtain an entrance into
the Pure Land by the vow of Amitabha.
Ngu Thc: Pancavijnana (skt)Five sensory
consciousnessesNam thc hay tam thc da vao
mat, tai, mui, li va than ma sinh va duyen vao
nam canh sac, thinh, hng, v, xuc The five
senses of consciousness or five parijnanas,
perceptions or cognitions; ordinarily those arising
from the five senses form, sound, smell, taste,
 2705

(A) Theo ai Tha: nhan thc, nh thc, ty thc, Ngu Thc: Nam loai thc an tinh than nuoi dng
v thc, va xuc thcAccording to the thien can: niem thc, phap hy thc, thien duyet
Mahyana, the five senses of consciousness: thc, nguyen thc, va giai thoat thc The five
visual sense, auditory sense, olfactory sense, kinds of spiritual food by which roots of goodness
gastatory, and tactile sense. are nourished: correct thoughts, delight in the
(B) Nam thc theo ai Tha Khi Tn Luan: Th Law, pleasure in meditation, firm resolve or vows
nhat la Nghiep Thc. Nng vao goc re vo of self-control, and deliverance from the karma of
minh bat au ong len t ban tam ma khi ra illusion.
me lam thanh ra tac ong hay thanh nghiep. Ngu Thng: Wu-changNam ao lam ngi:
Th nh la Chuyen Thc. Nghiep thc chuyen nhan (thng ngi thng vat), ngha ( phai vi
lan ma sanh ra nang kien hay t thay mnh ma moi ngi), le (biet ke ln ngi nho), tr (biet
khi len tac dung. Th ba la Hien Thc. Da phng ke mu lc lng thien), va tn (biet gi
vao tac dung cua nang kien ma khi len s s tin cay)The five cardinal virtues:
kien. Th t la Tri Thc. Hng vao cac canh benevolence, righteousness, civility (propriety),
gii hien ra t tam s ma sanh ra moi th good knowledge, and loyalty (faith or sincerity).
phan biet sai lam. Th nam la Tng Tuc Ngu Thng Phan Ket: Ngu Thng Phan Kiet
Thc. Do vo minh ma phan biet sai lam nen STheo Kinh Phung Tung trong Trng Bo
sanh ra vui sng vi cai mnh yeu thch, va Kinh va Cau Xa Luan, co nam phan ket sinh khi
kho s vi cai mnh chan ghet, niem kho vui trong cac canh gii cao hn cua sac gii va vo sac
lien tuc chang dt, do o ma luan hoi sanh t gii hay ngu thng phan ket v chung troi buoc
tng tucThe five parijnanas according to hu tnh vao ngu uan e sanh vao cac coi cao. Th
the Awakening of Faith: First, initial nhat la sac ai ket (tham sac). Phien nao cua s
functioning of mind under the influence of the tham trc ngu duc coi sac gii hay s luyen ai
original unenlightenment or state of coi sac. Th nh la vo sac ai ket (tham vo sac).
ignorance. Second, the act of turning towards Phien nao cua s tham trc canh gii thien nh
the apparent object for its observation. Third, cua coi vo sac hay s luyen ai coi vo sac. Th ba
observation of the object as it appears. Fourth, la Trao ket (trao c). Phien nao v tam dao ong
the deductions derived from its appearance. ma bo mat thien nh. Th t la Man ket hay
Fifth, the consequent feelings of like or phien nao gay ra do bi cay mnh hay ma lan lt
dislike, pleasure or pain, from which arise the ngi khac. Th nam la Vo minh ket hay phien
delusions and incarnations. nao gay ra bi ngu muoiAccording to the
Ngu Thc Than: Pancavijnanakaya (skt)He Sangiti Sutta in the Long Discourses of the
thong cac thcSet of five cognitive Buddha and Kosa Sastra, there are five higher
awarenessThe system of the Vijnanas. bonds of desire still exist in the upper realms of
Ngu Thc Than a: Giai oan cua nam cai biet form and formlessness, for they fetter beings to
cua thanStage of the five bodily aggregates, etc., produced in the higher forms of
consciousnesses. becoming: First, Rupa-raga (p) or lust or desire for
Ngu Thc Than Tng ng a: Giai oan quan form. Attachment to the world of forms (greed for
sat nam cai biet cua thanStage of investigation the fine-material, love in the realm of form,
of the five bodily consciousnesses. craving for the world of form). Second, Arupa-
Ngu Thc Uan: Dvipanca-vinana (p)Panca- raga (p) or lust or desire for formlessness.
vijnana-skandha (skt)Nam cap thc-uan song Attachment to the formless world (greed for the
oi, bao gom thay, nghe, ngi, nem, xuc cham; immaterial, love in the realm of formlessness,
moi cap gom ca qua d thuc thien va bat thien craving for the formless world). Third, Uddhacca
Sense-consciousness group or the five sense- (p) or restlessness. Fourth, Mana (p) or pride or
cognitions, which are seeing, hearing, smelling, conceit. Fifth, ignorance.
tasting and body-consciousnesses. Of each pair, Ngu T Kheo: See Ngu Ty Kheo.
one is kusala-vipaka and one is akusala-vipaka. Ngu Tien: The five arrows which the Buddha

compared with the five desiresSee Ngu Duc.
Ngu Tiet Mac Thien S: Zen master Wu-hsieh
Mo (Mo of Wu-hsieh)Thien s Ngu Tiet Mac,
ten cua mot v Thien s Trung Hoa. Hien nay
chung ta khong co nhieu tai lieu chi tiet ve Thien
s Ngu Tiet Mac; tuy nhien, co mot cuoc oi thoai
gia S va chung e t cua mnh trong quyen Ngu Ngu Tnh: The five natures.
ang Hoi Nguyen: Trc khi th tch, Ngu Tiet
Mac i tam va thap hng. Ngoi lang le tren toa
cu, S noi vi Tang chung: "Phap than mai mai
thanh tnh, the nhng bieu th rang co en co i;
tat ca thanh nhan trong qua kh eu en t mot
nguon, va tat ca nhng linh hon cua the gian tr
ve cung cai Mot. Con ngi cua lao Tang giong
nh bot nc gi ay tan v, cac ong khong co ly
do g e au buon ca. ng gang sc vo ch,
nhng hay tiep tuc gi cho mnh tnh lang. Neu
may ong tuan thu li day nay cua lao Tang, la cac
ong tra n tat ca nhng g lao Tang a lam cho
may ong; nhng neu may ong cai li lao Tang,
may ong khong xng lam o e cua lao Tang."
Mot v Tang bc ra hoi: "Hoa Thng se i ve
au?" Ngu Tiet Mac noi: "Khong cho nao ca." V
Tang noi: "Tai lam sao ma con khong thay cai cho
khong cho nao ca nay c?" Ngu Tiet Mac noi:
"No ben ngoai cac cam quan cua ong." Noi xong
thien s th tch mot cach bnh thanZen master
Wu-hsieh Mo, name of a Chinese Zen master. We
do not have detailed documents on this Zen
Master; however, there is a dialogue between him
and his disciples in the Wudeng Hui-yuan: Before
his death, Mo of Wu-hsieh had a bath and incense
burned. Quietly sitting in his seat, he said to the
monks, "The Dharmakaya remains forever
perfectly serene, and yet shows that there are
comings and goings; all the sages of the past come
from the same source, and all the souls of the
world return to the One. My being like a foam is
now broken up; you have no reason to grieve over
the fact. Do not needlessly put your nerves to task,
but keep up your quiet thought. If you observe this
injunction of mine, you are requitting me for all
that I did for you; but if you go against my words,
you are not to be known as my disciples." A monk
came out and asked, "Where would you depart?"
Wu-hsieh Mo said, "No-where." The monk said,
"Why cannot I see this no-where?" Wu-hsieh Mo
said, "It is beyond your sense." This said, the
2706
master peacefully passed out.
Ngu Tn Lc: See Ngu Lc.
Ngu Tn Tam: See Ngu Chung Tn Tam.
Ngu Tinh: Nam hanh tinh: moc tinh, hoa tinh, tho
tinh, ve n tinh, va thuy tinhThe five planets:
Jupiter, Mars, Saturn, Venus, and Mercury.
(A) Phap Tnh tong chia c loai cua tat ca chung
sanh ra lam nam tnh. Th nhat la Thanh Van
Tnh (Sravakas for Arhats). Nhng ngi co
chung t vo lau co the sanh qua vo sanh A La
Han, dt oan luan hoi sanh t, nhng khong
the at c Phat qua. Th nh la Duyen Giac
Tnh: Co chung t vo lau sanh ra Bch Chi
Phat, dt oan luan hoi sanh t, nhng cha
co the at en qua v Phat. Th ba la Bo Tat
Tnh, co chung t vo lau, dt oan sanh t e
nay sanh qua Phat Th t la Bat nh Tnh, co
vai chung t vo lau, nhng cha dt sanh t
luan hoi. Th nam la Vo Tnh, nhng ke ngoai
ao khong tn hanh nhan qua nen khong co
tam Phat. Loai hu tnh co u chung t hu
lau cua tri va ngi, khong co vo lau chung
t cua bac tam tha, cho nen mai mai xoay
van trong vong luc aoThe five different
natures as grouped by the Dharmalaksana
Sect. First, who are able to attain non-return
to mortality, but are unable to reach
Buddhahood. Second, Pratyeka-buddhas for
Pratyeka-buddhahood. Those who are able to
attain to non-return to mortality, but are
unable to reach Buddhahood. Third,
Bodhisattva for Buddhahood. Fourth,
indefinite, those who have some
unconditioned seeds, but are not able to attain
to non-return to mortality. Fifth, outsiders who
have no Buddha-mind. Men and devas with
passions and devoid of natures for
enlightenment, hence destined to remain in
the six paths of transmigration.
(B) Theo Kinh Vien Giac: Pham Phu Tnh (dau la
nhng ngi tot nhng van cha oan tr c
chung t hu lau), Nh Tha Tnh (ch oan
tr c hoac kien va t kien tc la s
chng, ch cha oan tr c ly chng
hay tran sa vo minh), Bo Tat Tnh (a t t
oan tr c ca hai s va ly chng), Bat
nh Tnh, va Vo TnhAccording to
 2707

Complete Enlightenment Sutra: Ordinary fourth meditation.

good people, Sravakas and Pratyeka-buddhas, (A) Theo Kinh Phung Tung trong Trng Bo
Bodhisattvas, Indefinite (see Bat nh tnh in Kinh, co Ngu Tnh C hay ngu sac gii e t
(A)), Heretics or outsiders who have no thien thien, la cho vang sanh cua cac bac A-
Buddha-mind (see Vo Tnh in (A)). La-Han (Bat Hoan): Th nhat la Vo phien
(C) Nam chung tanh c tong Phap Tng thanh thien, chon khong con moi s phien nao. Th
lap. Th nhat la Tap Chung Tnh, ngoi v thap nh la Vo nhiet thien, chon khong con s nao
tru, tu tap khong quan, pha bo cac kien hoac. nhiet. Th ba la Thien hien thien, chon nang
Th nh la Tnh Chung Tnh, ngoi v thap hien thang phap. Th t la Thien kien thien,
hanh, khong tru lai khong, co kha nang chon co the thay c thang phap. Th nam la
phan biet tat ca phap tnh va chuyen hoa Sac cu canh thien, coi tri sac gii cao
chung sanh. Th ba la ao Chung Tnh, ngoi nhatAccording to the Sangiti Sutta in the
v thap hoi hng, tu tap dieu quan trung ao Long Discourses of the Buddha, there are five
e thong at tat ca Phat phap. Th t la pure-dwelling heavens in the fourth dhyana
Thanh Chung Tnh, ngoi v thap a, da vao heaven, into which arhats are finally born:
dieu quan trung ao e pha bo vo minh va First, Avrhas, the heaven free from all
chng nhap Thanh v. Th nam la ang Giac trouble. Second, Atapas, the heaven of no
Chung Tnh, chung tnh Bo e tien ve Phat heat or distress (unworried). Third, Sudrsas,
quaThe five germ-natures or roots of the heaven of beautiful presentation. Fourth,
Bodhisattva development established by the Sudrsanas, the heaven of beauty. Fifth,
Dharmalaksana Sect: First, the germ-nature of Akanisthas, the highest heaven of the form-
study of the void or immaterial which corrects realm (peerless).
all illusions of time and space. It corresponds (B) Theo Kinh Thu Lang Nghiem, quyen Chn,
to the ten grounds. Second, the germ-nature of c Phat a noi vi ngai A Nan ve Ngu Tnh
ability to discriminate all the natures of C Thien nh sau: Ong A Nan, trong T
phenomena and transform the living. It Thien lai co nam Tnh C Thien hay Bat
corresponds to the ten necessary activities of Hoan Thien, a dt het chn pham tap kh coi
a Bodhisattva. Third, the middle-way germ- di. Het s kho vui, ni xa tam chung ong
nature, which attains insight into Buddha- phan an lap cho . Th nhat la Vo Phien
laws. It corresponds to the ten kinds of Thien. Nhng v ma kho va vui a diet, tam
dedications. Fourth, the saint germ-nature chang ban ron, la nhng v ang tru trong coi
which produces holiness by destroying Vo Phien Thien. Th nh la Vo Nhiet Thien.
ignorance. The bodhisattva leave the ranks of Nhng v t tai phong xa, chang co nang s,
freedom from desire in the ten stages to tam chang oi ai, hang nay goi la Vo Nhiet
become a saint. Fifth, the bodhi-rank germ- Thien. Th ba la Thien Kien Thien. Mi
nature which produces Buddhahood. phng the gii, dien kien trong lang, chang
Ngu Tnh Sai Biet: Distinction in five natures con tat ca cau nhiem cua canh tran, hang nay
S khac biet qua nam tnh chatSee Ngu Tnh. goi la Thien Kien Thien. Th t la Thien
Ngu Tnh Thanh Phat: The five natures for Hien Thien. Dieu kien hien tien, bien tao vo
attaining BuddhahoodSee Ngu Tnh (B). ngai, hang nay goi la Thien Hien Thien. Th
Ngu Tnh: Nam cam giac khi len bi ngu ca n nam la Sac Cu Canh Thien. Sac tran t
The feelings or passions, which are stirred by the tng en cho cu canh chang ong, cung tot
five sensesSee Ngu Can. tanh sac chang co b ben, hang nay goi la Sac
Ngu Tnh: Nam mon thanh tnh cua bo: nc tieu, Cu Canh ThienIn the Surangama Sutra,
phan, sa, kem, va pho matThe five clean book Nine, the Buddha told Ananda about the
products of the cowThe cows panca-gavya: Five Pure Dwelling Heavens as follows:
urine, dung, milk, cream, and cheese. Ananda! Beyond the four Dhyana Heavens,
Ngu Tnh C Thien: Five existences within the are the five pure dwelling heavens or heavens
 2708

of no return. For those who have completely Nghch.

cut off the nine categories of habits in the Ngu Tong:
lower realms, neither suffering nor bliss exist, (A) Nam tong phai: Thien Tong, Phap Tng
and there is no regression to the lower levels. Tong, Luat Tong, Mat Tong, va Tnh o
All whose minds have achieved this TongFive sects in Buddhism: Zen Sect,
renunciation dwell in these heavens together. Teaching Sect, Vinaya Sect, Secret Sect, and
The first dwelling heaven is the No Pure Land Sect.
Affliction Heaven. Those who have put an (B) Nam tong phai khac trong Phat giao: Thien
end to suffering and bliss and who do not get Thai Tong, Hoa Nghiem, Phap Tng, Tam
involved in the contention between such Luan, va Luat TongOther five great schools
thoughts are among those in the Heaven of in Buddhism: Tien-Tai, Hua-Yen, Teaching
No Affliction. The second dwelling heaven is Sect, Madhyamika-Sastra Sect, Three Sastra
the No Heat Heaven. Those who isolate Sect, and Vinaya Sect.
their practice, whether in movement or in (C) See Ngu Gia.
restraint, investigating the baselessness of that Ngu Tran: Pancavisayarasa (p)Five
involvement, are among those in the Heaven indulgences of the sensesObjects of the five
of No Heat. The third dwelling heaven is the sense organsNam tran hay nam canh sac: sac
Good View Heaven. Those whose vision is tran, thanh tran, hng tran, v tran va xuc tran
wonderfully perfect and clear, view the The objects of the five senses, which being dusty
realms of the ten directions as free of defiling or earthly things can taint the true natureFive
appearances and devoid of all dirt and filth. dusts include form, sound, smell, flavor, and touch.
They are among those in the Heaven of Good Ngu Tri Can: Nam tri canThe five indriyas or
View. The fourth dwelling heaven is the organs of perceptionFive faculties of
Good Manifestation Heaven. Those whose cognitionNam nang lc cua s nhan biet.
subtle vision manifests as all their Ngu Tr: Five kinds of cognitionTheo trng
obstructions are refined away are among phai Chan ngon, co nam loai nhan biet: Th nha t
those in the Heaven of Good Manifestation. la Phap Gii The Tnh Tr hay tr chuyen t Yem -
The fifth dwelling heaven is the Ultimate Ma-La thc ma c. Phap gii the tanh tc la luc
Form Heaven. Those who reach the ai vi Ngai Ty Lo Gia Na hay ai Nhat Nh Lai
ultimately subtle level come to the end of the tru ni Trung o. Goi la phap gii the tanh tr v tr
nature of form and emptiness and enter into a nay lam chu c phng tien cu canh. Th nh la
boundless realm. They are among those in the ai Vien Canh Tr, la tr chuyen t A-Lai-Da thc
Heaven of Ultimate Form. ma c, la tr hien hien van tng cua phap gii
Ngu Tnh Nhuc: The five kinds of clean flesh. nh tam gng tron ln, tng ng vi the gii va
1-3) See Tam Tnh Nhuc. lien he vi A Suc Be Phat cung nh ong o. Th
4) Con thu t chet: Creatures that have died a ba la Bnh ang Tanh Tr, tr chuyen t Mat Na
natural death. thc ma c, la tr tao thanh tac dung bnh ang
5) Tht thu con tha do thu khac giet xong an cua cac phap, tng ng vi la va Nam Phat
con d lai: Creatures that have been killed by Nam o. Th t la Dieu Quan Sat Tr, tr chuyen
other creatures. t y thc ma c, tr phan biet cac phap hao dieu
Ngu To Hoang Nhan: Hongren (chi)Gunin pha nghi, tng ng vi nc va Phat A Di a
(jap)Konin (jap)Zen master Hung-Jen (601- Tay phng. Theo Tnh o va Chan Tong, Phat A
674)See Hoang Nhan Ngu To. Di a thu thang hn ca trong so Ngu Tr Nh Lai;
Ngu To Phap Dien: Goso-Hoen (jap)Wu-tsu- mac du quoc o cua Ngai Tay Phng ch
Fa-yenSee Phap Dien Ngu To Thien S. khong trung ng. Trong so Ngu Tr Nh Lai,
Ngu Toc Nh Lai: The five Dhyani-Buddhas of c Phat A Di a phng Tay co the ong nhat
the Vajradhatu. vi Trung ng ai Nhat Nh Lai, la c Phat
Ngu Toi: Five offensesFive sinsSee Ngu cua Phap Gii The Tanh. Cac bon nguyen cua
 2709

c A Di a, s chng ac Phat qua Vo Lng Fivefold obstacleFive moral hindrancesFive

Quang va Vo Lng Tho, va s thiet lap Cc Lac screensTheo Kinh Phung Tung trong trng Bo
quoc o a c mo ta ay u trong Kinh A Di Kinh, co nam trien cai, chung lam chng ngai va
a. Th nam la Thanh S Tac Tr, tr chuyen t che dau thc tai khoi tam thcAccording to the
ngu can (nhan, nh, ty, thiet va than), tr thanh tu Sangiti Sutta in the Long Discourses of the
dieu nghiep t li li tha, tng ng vi h khong Buddha, there are five hindrances which, in the
va Phat Di Lac Bac oAccording to the sense of obstructing and hindering and concealing
Shingon Sect, there are five kinds of wisdom: reality from consciousness:
First, Dharmadhatu-prakrti-jnana or the wisdom (A) Noi dung cua Nam Trien Cai The content of
derived from the pure consciousness (amala- the Five hindrances: Th nhat la Tham Duc
vijnana). The wisdom of the embodied nature of Trien Cai (Kamacchanda (p). Tham duc la s
dharmadhatu, defined as the six elements, and is ham muon duyen theo nhuc duc ngu tran.
associated with Vairocana in the center. Second, Nhng t tng tham duc chac chan lam cham
Adarsana-jnana, the great ground mirror wisdom, tre s phat trien tinh than. No lam tam chao
derived from alaya-vijnana (alaya consciousness), ong va tr ngai cong trnh lang tam an tru.
reflecting all things; corresponds to the earth, and S d co tham duc phat sanh la v chung ta
is associated with Aksobhya and the east. Third, khong chu thu thuc luc can. V khong can mat
Samata-jnana, the wisdom which derived from canh phong sau ca nen nhng t tng tham
manovijnana or mano consciousness, wisdom in ai co the xam nhap vao lam o nhiem tam
regard to all things equally and universally, thc. Do vay ngi tu theo Phat can phai can
corresponds to fire and is associated with trong thu nhiep luc can, khong de duoi h
Ratnasambhava and the south. Fourth, hng e cho chng ngai tham ai ngan chan
Pratyaveksana-jnana, the wisdom derived from lam bt mat con ng giai thoat cua mnh.
wisdom of profound insight (y thc), or Th nh la San han Trien Cai (Vyapada (p).
discrimination, for exposition and doubt- Cung nh tham duc, s chu tam sai lam, kem
destruction; corresponds to water, and is khon ngoan, khong sang suot, dan en san
associated with Amitabha and the west. According han. Neu khong kiem soat kp thi, nhng t
to the Tien-Tai and Shingon, Amita is superior tng bat thien nay se tham nhuan tam va che
over the five Wisdom Buddhas (Dhyani-Buddhas), lap mat tr tue. No co the lam meo mo toan
even though he governs the Western Quarter, not the tam thc va cac tam s, cung nh gay tr
the center. Of the five Wisdom Buddhas, ngai cho anh sang chan ly, ong mat ca giai
Amitabha of the West may be identical with the thoat. Tham duc va san han at nen tang tren
central Mahavairocana, the Buddha of homo- vo minh, chang nhng lam cham tre s phat
cosmic identity. Amitabhas original vows, his trien cua tam tr, ma con ot chay ca rng
attainment of Buddhahood of Infinite Light and cong c ma ta a tch tap t bao i kiep.
Life, and his establishment of the Land of Bliss Th ba la Hon Tram Thuy Mien trien Cai
are all fully described in the Sukhavati text. Fifth, (Thina-middha (p). Hon tram thuy mien hay
Krtyanusthana-jnana, the wisdom derived from hon tram da di, mot trang thai tam ue oai,
the five senses (ngu can), the wisdom of khong buon hoat ong. ay khong phai la
perfecting the double work of self-welfare and trang thai ue oai vat chat cua c the (v cho
the welfare of others; corresponds to the air and is du la bac A La Han, oi khi van cam thay
associated with Amoghasiddhi (Di Lac Maitreya) than the met moi). Trang thai nay lam cho
and the north. hanh gia tu thien mat long nhiet thanh, kem
Ngu Tr Bao Quan: See Ngu Phat Bao Quan. quyet tam, roi tinh than tr nen ng yeu va
Ngu Tr Ngu Phat: See Ngu Phat. li bieng. S hon tram lam cho tam than
Ngu Tr Nh Lai: The five kinds of wisdom of the cang them da di va cuoi cung a en trang
TathagataSee Ngu Tr, and Ngu Phat. thai tam chai a hng h. Th t la Trao C
Ngu Trien Cai: Five coversFive hindrances Hoi Qua Trien Cai (Uddhacca-kukkucca (p),
 2710

con goi la phong dat lo au, mot chng ngai there arises a state of callous indifference.
lam cham tre bc tien tinh than. Khi tam Fourth, agitation and worry or the hindrance
phong dat th nh bay ong v o, c vo vo bay of worry and flurry, also called restlessness
quanh quan khong ngng, kho long an tru and remorse. This is another disadvantage
c. Tnh trang chao ong nay la mot tr that makes progress more difficult. When the
ngai tren ng i en nh tnh. Khi hanh gia mind becomes restless like flustered bees in a
mai lo au suy ngh het chuyen nay en shaken hive, it cannot concentrate. This
chuyen khac, het viec no en viec kia, nhng mental agitation prevents calmness and
viec lam xong, cung nh nhng viec cha blocks the upward path. Worry is just as
xong, luon lo au ve nhng may rui cua i harmful. When a man worries over one thing
song, th chac chan ngi ay se chang bao gi and another, over things done or left undone,
co an lac. Th nam la Nghi Trien Cai and over misfortunes, he can never have
(Vicikiccha (p), con goi la hoai nghi, khong peace of mind. All this bother and worry, this
tin tng ve s chng ac thien nh, khong fidgeting and unsteadiness of mind, prevent
quyet nh c ieu mnh ang lam. Ngay concentration. Fifth, the hindrance of sceptical
nao mnh con tam trang hoai nghi, ngay o doubt or uncertainty. The hindrance of doubt
tinh than con b lung lac nh ngi ngoi tren is the inability to decide anything definitely. It
hang rao, khong the nao trau doi tam tr includes doubt with regard to the possibility of
cFirst, lust or the hindrance of attaining the jhana, and uncertain on what we
sensuality (sensual desire). Sensual desire is are doing. Unless we shed our doubts, we will
lust for sense objects. Sensual thoughts continue to suffer from it. As long as we
definitely retarded mental development. They continue to take skeptical view of things,
disturb the mind and hinder concentration. sitting on the fence, this will most detrimental
Sensuality is due to non-restraint of the six to mental development.
senses, which when unguarded give rises to (B) Lam the nao e che ng nam trien cai nay?
thoughts of lust so that the mind-flux is Phat t nen luon tu tap chanh tinh tan e che
defiled. Hence the need for any Buddhist is to ng nam trien cai nay; ngan nga nhng t
be on his guard against this hindrance which tng bat thien cha phat sanh, khong cho no
closes the door to deliverance. Second, the phat sanh loai tr nhng t tng bat thien a
hindrance of ill-will. As in the case of sense- phat sanh; khai trien nhng t tng thien
desire, it is unwise and unsystematic attention cha phat sanh; cung co va bao tr nhng t
that brings about ill-will. When not under tng thien a phat sanh. Theo Ty Kheo
control, ill-will propagates itself, saps the Piyadassi Mahathera trong Phat Giao Nhn
mind and clouds the vision. It distorts the Toan Dien, e ieu phuc nam trien cai, hanh
entire mind and thus hinders awakening to gia cung can phai trau doi va phat trien nam
ignorance, not only hamper mental growth, yeu to tam ly goi la chi thien. Th nhat la
but also destroy the whole forest of merits Tam (Vitakka (p). Tam c dung e che ng
which we had accumulated in so many lives. hon tram da di. Th nh la Sat (Vicara (p).
Third, stiffness and torpor or the hindrance of Sat c dung e che ng hoai nghi. Th ba
sloth and torpor. This is a morbid state of la Ph (Piti (p). Ph hay hy lac c dung e
mind and mental properties. It is not the state che ng san han. Th t la Lac (Sukha (p). An
of sluggishness of the body (for even the lac c dung e che ng phong dat va lo au.
arhats, who are free from this ill, also Th nam la Tru (Ekaggata (p). Tru c dung
experience bodily fatigue). This sloth and e che ng tham ducHow can we overcome
torpor lessens the yogis enthusiasm and these five hindrances? A Buddhist must
earnestness for meditation so that the always practice the right efforts to overcome
meditator becomes mentally sick and lazy. these five hindrances; to prevent the arsing of
Laxity leads to greater slackness until finally evil unwholesome thoughts that have not yet

arisen in the mind; to discard such evil
thoughts already arisen; to produce
wholesome thoughts not yet arisen; to
promote and maintain the good thoughts
already present. According to Bhikkhu
Piyadassi Mahathera in The Spectrum of
Buddhism, to overcome these five hindrances,
one has to develop five psychic factors known
as five factors of jhana: First, applied thought
is used to subdue sloth and torpor. Second,
sustained thought is used to subdue doubt.
Third, joy is used to subdue ill-will. Fourth,
happiness is used to subdue restlessness and
worry. Fifth, one pointedness or unification of
the mind which is used to subdue sense
desire.
(C) Theo Hoa Thng Piyadassi trong quyen
Con ng Co Xa, e khac phuc nam Ngu Trong Nghiep: Five weighty karmasSee
trien cai, hanh gia nen dung nam thien chi
trong tu tap, v chnh nam thien chi nay se
nang cac cap thanh tnh tam cua hanh gia t
thap len cao. Tam ket hp vi chung tr thanh
tam thien, cac thien chi nay theo th t tng
chi mot se che ng cac trien cai ngan can con
ng thien nh cua hanh gia, chang han
tham duc c che ng bi nh hay nhat tam,
san han c che ng bi hy, hon tram va
thuy mien bi tam, trao c va hoi qua bi lac,
va hoai nghi bi tAccording to Most
Venerable Piyadassi in The Buddhas
Ancient Path, in order to be able to
overcome the five hindrances, practitioner
should develop five psychic factors known as
jhananga or factors of jhana. They are
vitakka, vicara, piti, sukha, and ekaggata
which are the very opposites of the five
hindrances. It is these psychic factors that
raise the practitioner from lower to higher
levels of mental purity. These psychic factors,
in order, step by step, subdue the hindrances
that block the path of concentration. Sense
desire, for instance, is subdued by ekaggata,
that is, unification of the mind; ill-will by joy
(piti); sloth and torpor by applied thought
(vitakka); restlessness and worry by happiness
(sukha), and doubt by sustained thought
(vicara).
(D) Nhng phng thc khac nham che ng nam
2711
trien cai nay. Phat t nen luon tu tap chanh
tinh tan e che ng nam trien cai nay: ngan
nga nhng t tng bat thien cha phat sanh,
khong cho no phat sanh; loai tr nhng t
tng bat thien a phat sanh; khai trien nhng
t tng thien cha phat sanh; cung co va bao
tr nhng t tng thien a phat sanhOther
methods of overcoming these five hindrances.
A Buddhist must always practice the right
efforts to overcome these five hindrances: to
prevent the arsing of evil unwholesome
thoughts that have not yet arisen in the mind;
to discard such evil thoughts already arisen; to
produce wholesome thoughts not yet arisen;
to promote and maintain the good thoughts
already present.
Ngu Troc: See Ngu Trc.
Ngu Nghch.
Ngu Trong Van: The five banks of clouds or
obstructions for a womanSee Ngu chng.
Ngu Tru a: See Ngu Hoac.
Ngu Tru a: The five fundamental conditions of
the passions and delusions.
(I) Nam tru a trong sanh t luan hoi hay nam
phien nao can ban. Tat ca nhng ao tng a
en ta kien va duc vong cua chung sanh sanh
tThe five states or conditions found in
mortality; wherein are the delusions of
misleading views and desires. These five
states condition all error, and are the ground
in which spring the roots of the countless
passions and delusions of all mortal beings:
(A) Chi Mat Vo Minh bao gom bo n tru a au.
Th nhat la kien nht thiet tru a. Kien hoac
tam gii khi thay s vat theo ve dang ch
khong nh that. Th nh la duc ai tru a.
Nhng duc vong hay luyen ai trong duc gii.
Th ba la sac ai tru a. Duc vong va luyen ai
trong coi sac gii. Th t la hu ai tru a.
Nhng duc vong luyen ai trong coi vo sac gii
van con phai chu luan hoi sanh tBranch
or twig ignorance which includes the first
four fundamental conditions. First, delusions
arising from seeing things as they seem, not
as they really are (wrong views which are
common to the trailokya). Second, the desires
in the desire realm. Clinging or attachment in

the desire-realm. Third, the desires in the
form realm (clinging or attachment in the
form-realm). Fourth, the desires (clinging or
attachment) in the formless realm which is
still mortal.
(B) Can Ban Vo Minh bao gom tru a cuoi cung
hay la Vo minh tru a. Tat ca nhng si am
hay me muoi trong tam gii la goc nhan cua
moi phien naoOriginal ignorance which 2) Xa Lam lu thuan thc (biet quan hay quan
includes the last fundamental condition or the
state of ignorance or the state of
unenlightenment or ignorance in the trailokya
which is the root-cause of all distressful
delusion. The ground in which spring the roots
of the countless passions and delusions of all
mortal beings.
(II) Nam th me m am on: ta kien, chap vao
duc gii, chap vao sac gii, chap vao vo sac
gii, va si meThe five fundamental
passions and delusions: wrong views, clinging
or attachment to the desire-realm, clinging or
attachment to the form-realm, clinging or
attachment to the formless-realm, and the
state of unenlightenment or ignorance.
Ngu Tru a Hoac: Nam coi nguon cua phien
naoFive entrenchments of affliction.
Ngu Tru Hoac: See Ngu Tru a.
Ngu Trung Duy Thc Quan: Observation on the
Mind-only Doctrine in Five stepsMot s tng
phan gia Duy Thc va Thien la Duy Thc chu
trng tiem ngo, trong khi Thien i ngay en e
nam ngo mot cach trc tiep. Lap trng tiem cua
Duy thc c bieu th bi tien trnh suy tng goi image. One should renounce the externals
la "Ngu Trung Duy Thc Quan" nh Khuy C a
he thong hoaA sharp contrast between
Yocagara and Zen is that the former takes the
gradual approach towards Enlightenment, while
the latter goes straight ahead to grasp it directly.
The gradual approach of Yocagara is typified by
its meditation process, called "Observation on the
Mind-only Doctrine in Five steps," as systemized
by Kwei-Chi (632-682)
1) Khien h ton thc tng (tong quan hay quan
chung): Trong 3 tnh Bien ke s chap la h
vong, the dung eu khong nen xa bo. Lay Y
tha va Vien thanh thc tng lam the tng
va thc tnh cua ch phap, v hai tnh nay chan
that nen gi lai, ong thi quan hai tnh nay la
2712
s hien cua Duy thcParikalpita-svabhava
or pervasively discriminated imagined nature
is unreal, both essence and function are
empty, so we should renounce. Practitioners
should embrace and observe the inter-
origination and parinispanna (perfect
knowledge or perfect true nature, or absolute
reality) of all things, for these two are real.
rieng): lp quan th nhat, S Y tha va Ly
Vien thanh mac dau khong la thc, nhng
trong thc con canh khach quan (kien phan va
t chng phan), tam ch co ben trong, canh
thong ra ben ngoai. Kien phan la chu the soi
chieu hay nhn thay va kinh nghiem no. T
chng phan nhan thc hay biet c chu the
hay kien phan a thay oi tng (tng phan)
hay ch la hnh anh cua oi tng. V s canh
ben trong la tng phan va canh ngoai tam
lan lon khong the at en chanh quan nen
phai bo canh gi tamIn the second layer of
contemplation, though both phenomena of the
inter-origination and noumena of the absolute
reality are not separated from the
consciousness, but the objectives still exist in
the consciousness. The subjective or the
seeing portion illumines, sees and
experiences the outer object. The self-
assuring portion or the self-witness see and
acknowledge the subjective function. That is
to say, the self-assuring portion will know the
subject has seen the object or the shadow-
and keep only the internals of the mind.
3) Nhiep mat qui ban thc (biet quan hay quan
rieng): Reducing the offshoots to the main
consciousness lp quan th hai tuy a xa
la canh tap loan do tam va canh oi ai sinh
ra, nhng tam phap c lu gi van co goc
cua t the thc (t chng phan) va ngon cua
tac dung (kien tng phan) khac nhau. V
ngon la goc th khong ton tai, nen phai thu ve
goc. ay la giai oan cot yeu. giai oan
nay ngi e t c day phai gat bo tng
va kien phan roi tr ve vi t chng pha nIn
the third layer of contemplation, though one
renounces sundry or miscellaneous
environments and conditions (views), but the
 2713

mind still keep the self-assuring portion which ba mi gay." ang b anh neu khong hieu
will know the subject has seen the object or chan ly, ieu ay de hieu. Nhng tai sao mot
the shadow-image. This is the crucial step, for ngi sau khi a ngo lai cung ang b anh?
in this stage the student is taught to strip off Be ngoai, co ve nh o la chu y cua v Thay
the first and second positions and come to e th e t cua mnh, nhng khi chung ta suy
self-awareness. ngh ve viec ay, chung ta co cam giac nh cu
4) An liet hien thang thc (biet quan hay quan anh sau khi ngo ay la nham muc ch em
rieng): Curtailing the inferior and unfolding ngi e t len mot trang thai cao hn bang
the superior consciousnessT the cua tam cach xo ay ngi ay ra khoi chap trc vao
vng va tam s mac dau giong nhau ve viec cai kinh nghiem nong can ma en nay anh ta
kien phan va tng phan (oi tng b thay a at c? Cac Thien s neu co the, rat
hay la hnh bong cua oi tng ngoai tai phan hiem khi ho giai thch chu y cua ho. Ho thch
anh tren mat tam thc) bien hien thanh nang hanh ong hn la giai thch, ho thch chng to
duyen, s duyen, nhng cac tam s lai b phu hn la thuyet minh. iem nay va ch iem
thuoc vao tam vng, co tac dung rat yeu, nen nay ma Thien d biet ro ret vi Duy thc
can phai che dau ma hien bay cac tam vng Forms meaning the shadow or the clinging of
manh me. giai oan nay ngi e t c pure consciousness. In other words, one
day chuyen chu vao tam vng va oan tuyet cannot fully realize the nature of ultimate
vi cac hoat ong cua tam sBoth the Reality until one has annihilated all the inborn
subjective or the seeing portion illumines and acquired clingings, including those to the
(sees and experiences the outer object) and ego and things. These progressive stages of
the objective or the seen portion or a shadow unfolding pure consciousness remind us of the
image of an outer object reflected on the famous Zen master Te-shan's remark: "If you
mind-face have very weak function, so one do not understand, I'll give you thirty blows,
must strongly show one's fundamental and if you do, I'll give you thirty blows just
consciousness. In this stage the student is the same." It is easy to understand the
taught to absorb himself in pure consciousness justification of being struck if one does not
and dissociate himself from functional understand the truth. But why does one
activities. deserve a blow after enlightenment?
5) Khien tng chng tnh thc (biet quan hay Superficially, it seems to be the Master's
quan rieng): Discarding forms and realizing intention to test the disciple, but when we
the nature of consciousness lp quan th think about it, do we not sense that the blow
t, mac dau a hien bay s ton tai cua tam given after one's enlightenment is aimed at
vng, nhng tam vng co S va Ly (S la bringing the disciple up to a stage of further
tng dung cua Y tha khi; Ly la the tnh cua enlightenment by driving him out of clinging
Vien thanh that) khac nhau, nen can phai loai to the shallow experience that he hitherto had
bo tng dung cua Y tha, chng nhap that tnh attained? Zen Masters seldom explain their
Vien thanh. Tng co ngha la bong hoac s intention plainly if they can help it. They love
chap trc cua tam vng. Noi cach khac, to act rather then explain, to demonstrate
chung ta khong the thc hien vien man ban rather than expound. Here and here only does
tnh cua Thc Tai cu canh cho en khi nao Zen sharply differ from Yocagara.
chung ta oan tuyet c tat ca nhng chap Ngu Trung Huyen Ngha: Nam tang ngha huyen
trc bam sinh va huan tap, ke ca nhng chap vi khi giai thch mot bo kinh: Th nhat, thch ngha
trc vao nga va phap. Cac giai oan Duy ro cai ten e cua bo kinh. Th nh, bien luan the
Thc quan lan lt nay khien chung ta nh lai chat cua bo kinh. Th ba, noi ve ton ch cua bo
cau noi tr danh cua Thien s c Sn: "Neu kinh. Th t, noi ve lc dung cua bo kinh. Th
ong khong hieu lao Tang se anh ong ba mi nam, noi ve giao tng cua bo kinhFive layers
gay, neu ong hieu, lao Tang cung se anh ong of mystic meaning when one explicates the text of
 2714

a sutra: First, to explain the title of the sutra. kindness, compassion, joy, and equanimity are
Second, to discern the essence of the sutra. Third, very rare. Thus, they cause one another
to explain the guiding principle of the sutra. innumerable afflictions), the living beings
Fourth, to explain the sutras powerful function. turbidity, or turbidity of sentient beings (the Living
Fifth, to explain forms of the Buddhist teaching in Beings Turbidity or sentient beings turbid;
the sutra. everyone is filled with greed, hatred, ignorance,
Ngu Trc: Ajiva-kasayah (skt)Panca-kasayah egoism, skepticism, etc. The defilement of human
(skt)Five corruptionsFive defilementsFive condition, people are always dissatisfied and
Turbidities, defilements, or depravitiesNam th unhappy. The period where all creatures are
o trc, hay nam th d coi Ta Ba: kiep trc stupid and unclean), and the life turbidity, or
(i song trong coi Ta Ba ay day o trc va ang turbidity of life (physical body or the defilement
giam dan), kien trc (Kien trc la tat ca cac s of the world-age, when war and natural disasters
thay biet can c tren nhan thc sai lam cua chung are rifeHuman lifetime gradually diminishes to
sanh. Chung la nhng th phi, hn thua, danh li, ten years. Furthermore, the body is the
nhn, nga, b, th, van van), phien nao trc accumulation of the four elements of earth, water,
(phien nao trc co ngha la chung sanh luon b fire, and air, wrapped around a thin layer of skin
cac th phien nao, buon rau, tc gian, oan thu, ta masking the internal wreaking odors of the flesh,
kien, van van, tran ngap than tam, ch t khi co blood, bone, phlegm and other bodily secretions,
long t bi hy xa. Chnh v the ma gay ra khong and upon death, becomes rotten and eaten by
biet bao nhieu la phien nao cho nhau), chung sanh worms. In fact, it becomes so disgusting that no
trc (chung sanh sanh ra i vi ay day tham, one dare to go near).
san, si, man, nghi, ta kien, va bat tnh. Chung sanh Ngu Tuan:
o trc, hang b kho nao va bat toai; ay la giai (A) Nam mi tuoiFifty years of age.
oan ma chung sanh tr nen an on va bat tnh), (B) Pancabhijna (skt)The five supernatural or
va mang trc (nhng ue trc trong cuoc song magical powersSee Ngu Than Thong.
lam giam tuoi tho, ke ca chien tranh va thien tai. Ngu T Van Thu Bo Tat: Manjugosa (skt)
Tuoi tho con ngi, do bi chien tranh va thien tai, Manjugosha (p)Ngi co giong noi em du, ten
ma giam t t xuong con mi nam. Hn na, goi cua Ngai Van Thu S Li. Co nam nh ngha
than xac nay ch la s ket hp cua t ai, ben khac nhau ve Bo Tat Van Thu: Dieu Thu, Pho
trong lp da mong ben ngoai ch la mau, tht, Thu, Nhu Thu, Knh Thu, va Dieu Cat Tng
xng, m, va nhng chat hoi tanh khac. en khi Gentle-voiced One, another name for Manjusri.
chet roi se phai chu mot s phan hoa, tanh hoi, There are five different definitions for Manjusri:
thoi tha, gm ghiet, ruoi bu kien au. Ky that, no Wonderful or beautiful head, Universal head,
ghe tm en noi chang ai dam ti gan)Five Glossy head, Revered head, and Wonderful
stages of a world existence: the kalpa turbidity auspicious.
(life is turbid or this Saha world is filled with Ngu Tc: Nam Tc thi phong kien cac x Au
impurity or the defilement of the life-span, when chau: cong, hau, ba, t, namThe five degrees
the human life-span as a whole decreases), the (classes) of nobility (in European countries): duke,
view turbidity or the turbidity of view (turbidity of marquis, count, viscount, and baron.
view means all different views, perceptions, and Ngu Tc Thc: Pancakhadaniya (skt)Ban Gia
knowledge of sentient beings that are based on Kha an NiBan Gia Kh an NiBan Gia
false conceptions. They are gossip, competition, Kh Xa NiNam mon an phu co the dung rang
fame, self, egotism, right, wrong, etc), the tc ra ma an: re cay, than cay, la cay, hoa, va
affliction turbidity, turbidity of affliction (turbidity quaThe five chewing foods, not regular foods:
of affliction means sentient beings are constantly roots, stems, leaves, flowers, and fruits.
plagued with afflictions, worries, anger, Ngu Tng: Nam ac tnhFive characteristics.
vengeance, false views, etc. All such impure Ngu Tng Thanh Than: Nam giai oan hien
thoughts consume their minds and bodies, but thanh chanh ang chanh giac cua c Ty Lo Gia
 2715

Na: thong at ban tam Bo e, tam tu chanh giac, these factors are often referred to as the
thanh Kim Cang tam, chng Kim Cang than, va aggregates of attachment because they are
vien man Phat quaThe five stages in Vairocana impermanent and changing, ordinary people
Buddhahood: entry into the Bodhi-mind, always develop desires for them.
maintenance of that Bodhi-mind, attainment of the (II) Theo Kinh Phung Tung trong Trng Bo
diamond mind, realization of the diamond Kinh, co nam nhom cau thanh mot con ngi
embodiment, and perfect attainment of (ngu uan). Ngu uan la nam th lam thanh con
Buddhahood. ngi. Ngu uan la can e cua moi si me lam
Ngu Tng Thanh Than Quan: Quan tng ve cho chung sanh xa ri Phat Tanh hang hu
nam giai oan thanh Chanh ang Chanh Giac cua cua mnh. Ngu uan c coi nh la nhng ma
Phat Ty Lo Gia NaA contemplation of the five quan chong lai vi Phat tnh ni moi con
stages in Vairocana Buddhahood. ngi. Sac cung bon yeu to tinh than cung
Ngu Ty Kheo: Panca-vaggiya (p)Panca-vargiya nhau ket hp thanh i song. Ban chat thc s
(skt)Nam v Ty Kheo au tien c Phat o: A cua nam uan nay c giai thch trong giao ly
Nha Kieu Tran Nh, Ngach Be, Bat e, Thap Lc cua nha Phat nh sau: Sac tng ong vi
Ca Diep, va Ma-Nam-Cau-LiThe first five of mot ong bot bien, tho nh bot nc, tng
Buddhas converts: Ajnata-Kaundinya, Asvajit, mo ta nh ao anh, hanh nh cay chuoi va thc
Bhadrika, Dasabala-Kasyapa, and Mahanama- nh mot ao tngAccording to the Sangiti
Kulika. Sutta in the Long Discourses of the Buddha,
Ngu Uan: Panca-skandha (skt)Panca-khandha there are five aggregatesFive Skandhas
(p)Five Aggregations. The aggregates which make up a human
(I) Tong quan ve UanAn overview of being. The five skandhas are the roots of all
Skandha: Phan ng Skandha co ngha la ignorance. They keep sentient beings from
nhom, cum hay ong. Theo ao Phat realizing their always-existing Buddha-
Skandha co ngha la than cay hay than ngi. Nature. The five aggregates are considered as
No cung co ngha la nam nhom, nam hien maras or demons fighting against the Buddha-
tng hay nam yeu to ket thanh s ton tai cua nature of men. In accordance with the
chung sanh. Theo triet hoc Phat giao, moi Dharma, life is comprised of five aggregates
hien hu ca nhan gom nam thanh to hay uan, (form, feeling, perception, mental formation,
o la sac, tho, tng, hanh, thc, va v chung consciousness). Matter plus the four mental
luon thay oi nen nhng ai co gang luyen factors classified below as feeling,
chap vao chung se phai chu kho au phien perception, mental formation and
nao. Tuy nhng yeu to nay thng c coi consciousness combined together from life.
nh la s luyen ai cua cac uan v, du chung The real nature of these five aggregates is
la vo thng va luon thay oi, pham phu luon explained in the Teaching of the Buddha as
luon phat trien nhng ham muon ve chung follows: Matter is equated to a heap of foam,
Skandha in Sanskrit means group, aggregate, feeling is like a bubble, perception is
or heap. In Buddhism, Skandha means the described as a mirage, mental formations are
trunk of a tree, or a body. Skandha also means like a banana tree and consciousness is just an
the five aggregates or five aggregates of illusion:
conditioned phenomena (constituents), or the 1) Th nhat la Sac uan, lien he ti moi th vat
five causally conditioned elements of chat, tnh vat the gom bon yeu to, ran, long,
existence forming a being or entity. nhiet va di ong; cac giac quan va oi tng
According to Buddhist philosophy, each cua chungThe first aggregate which is
individual existence is composed of the five associated with materials (to be physical or
elements and because they are constantly form). Material or physical factors (Rupa or
chanching, so those who attempt to cling to form or aggregate of matter),which include
the self are subject to suffering. Though four elements of our own body and other
 2716

material objects such as solidity, fluidity, heat object, i.e. the consciousness associates with
and motion comprise matter. The aggregate of the physical factors when the eye and a
form includes the five physical sense organs visible object come into contact, an awareness
and the corresponding physical objects of the of a visible object occurs in our mind.
sense organs (the eyes and visible objects, the Consciousness or a turning of a mere
ears and sound, the nose and smell, the awareness into personal experience is a
tongue and taste, the skin and tangible combined function of feeling, perception and
objects). mental formation.
2-4) Ba uan lien he ti tam vng. Uan th nh la (III) Theo kinh Thu Lang Nghiem, quyen Nh, c
Tho uan, tnh tri giac gom tat ca cac loai cam Phat a nhac ngai A Nan ve Ngu Am nh sau:
giac sung sng, kho chu hay dng dng. Ong A Nan! Ong con cha biet het thay cac
Uan th ba la Tng uan, y thc chia cac tri tng huyen hoa ni phu tran eu do ni vong
giac ra lam sau loai (sac, thinh, hng, v, niem phan biet ma sinh ra, lai cung do ni o
xuc, va nhng an tng tinh than). Uan th t ma mat. Huyen vong la cai tng ben ngoai.
la Hanh uan, khai niem hay hanh ong bao Tnh sau xa van la dieu giac minh. Nh vay
gom phan ln nhng hoat ong tam than, y cho en ngu am, luc nhap, t thap nh x en
ch, phan xet, quyet tam, van vanThree thap bat gii, khi nhan duyen hoa hp, h
aggregates which are associated with mental vong nh co sinh. Khi nhan duyen chia re, h
functioning: The second aggregate, Vedana or vong goi la diet. Khong biet rang du sinh diet,
feeling or sensation. Aggregate of feeling or i lai, eu trong vong Nh Lai tang trum khap
sensation of three kinds pleasant, unpleasant mi phng, khong lay ong, khong them
and indifferent. When an object is bt, sinh diet. Trong tnh chan thng ay, cau
experienced, that experience takes on one of nhng s i, lai, me, ngo, sinh, t, eu khong
these emotional tones, either of pleasure, of the c. Ong A Nan! V sao ngu am la Nh
displeasure or of indifference. The third Lai tang dieu chan nh tnh? Th nhat la Sac
aggregate, Samjna or Sanna (thought, Am. c Phat day: Ong A Nan! Co ngi
cognition, perception, thinking or aggregate of mat lanh nhn len h khong, luc au khong
perception). Activity of recognition or thay chi. Sau o mat moi, thay cac hoa om
identification or attaching of a name to an nhay roi rt lang xang gia h khong. Sac
object of experience. Perceptions include am cung vay. Ong A Nan! Cac hoa om o
form, sound, smell, taste, bodily impression or chang phai t h khong ma en, cung chang
touch, and mental objects. The fourth phai t con mat ma ra. Thc vay, ong A Nan,
aggregate, Samskara (Sankhara (p) or neu no t h khong en, th sau no phai tr lai
formation, impression, or mental formation vao h khong. Nhng neu co vat i ra i vao,
(aggregate of mental formation). A th khong phai la h khong. Neu h khong
conditioned response to the object of khong phai la h khong, lai khong the e mac
experience including volition, attention, cho hoa om sinh diet. Cung nh than the cua
discrimination, resolve, etc. ong A Nan khong dung nap c them mot A
5) Th nam la Thc uan, lien he en tam s. Nan na. Con nh hoa om t con mat ra, neu
Nhan thc bao gom sau loai y thc nay sinh t qua the, tat nhien phai tr vao con mat. Hoa
s tiep xuc cua giac quan tng ng vi mot om a t con mat ra th chac chan phai co
oi tng tri giac Fifth, Vijnana (Vinnana tnh thay. Ma neu co tnh thay, th khi i ra
(p) or Consciousness which is associated with lam hoa om gia h khong, khi quay tr la i
the faculty or nature of the mind (manas). phai thay c con mat. Con neu khong co
Aggregate of consciousness includes the six tnh thay, th khi i ra a lam bong loa gia h
types of consciousness (seeing, hearing, khong, en khi tr ve se lam bong loa con
smelling, tasting, touching and mental mat. Neu vay, khi thay hoa om le ra con mat
consciousness). Awareness or sensitivity to an khong moi. Sao lai ch khi thay h khong rong

suot mi goi la mat lanh? Vay ong nen biet
rang sac am h vong, von chang phai tnh
nhan duyen hay tnh t nhien. Th nh la Thu
Am. c Phat day: Ong A Nan! V nh co
ngi tay chan yen on, than the ieu hoa,
khong co cam giac g ac biet. Bong lay hai
ban tay xoa vao nhau, h vong cam thay rt,
trn, nong, lanh. Thu am cung nh vay. A
Nan! Nhng cam xuc tren, khong phai t h
khong en, cung khong phai t oi ban tay ra.
That vay, ong A Nan! Neu t h khong en,
th a en lam cam xuc ban tay, sao khong
en lam cam xuc ni than the. Cha le h
khong lai biet la cho ma en lam cam xuc?
Neu t ban tay ma ra, th ang le khong can
phai i en hai tay hp lai mi ra, ma luc
nao cam xuc cung ra. Lai neu t ban tay ma
ra, th khi hp lai, ban tay biet co cam xuc,
en khi ri nhau, cai cam xuc tat chay vao.
Xng tuy trong hai canh tay phai biet cam
xuc i vao en cho nao. Lai phai co tam hay
biet luc nao ra, luc nao vao, roi lai phai co
mot vat goi la cam xuc i i lai lai trong than
the. Sao lai i hai tay hp lai phat ra tri giac
mi goi la cam xuc? Vay nen biet: thu am h
vong, von chang phai tnh nhan duyen hay
tnh t nhien. Th ba la Tng Am. c Phat reminded Ananda about the five skandhas as
da: Ong A Nan! V nh co ngi nghe noi
qua m chua, nc mieng a chay trong
mieng. Ngh en treo len doc cao, thay trong
long ban chan au moi. Tng am cung nh
vay. Ong A Nan! Neu cai tieng chua o,
khong t qua m sinh, khong phai t mieng
ong vao. That vay ong A Nan, neu chua t
qua m sinh ra, th qua m c t noi la chua,
sao lai phai i ngi ta noi. Neu do mieng
vao, th mieng phai t mnh nghe tieng, sao
lai can co lo tai? Neu rieng tai nghe, sao nc
mieng khong chay ra tai? Tng tng mnh
leo doc, cung tng t nh the. Vay nen biet:
tng am h vong, von chang phai tnh nhan
duyen hay tnh t nhien. Th t la Hanh Am.
c Phat day: Ong A Nan! V nh dong nc
chay manh, cac song noi nhau, cai trc cai
sau chang vt nhau. Hanh am cung nh vay.
Ong A Nan! Dong nc nh vay, khong phai
do h khong sinh, khong phai do nc ma co.
Khong phai la tnh cua nc, cung khong phai
2717
ra ngoai h khong va nc. That vay, ong A
Nan, neu do h khong sinh, th ca h khong vo
tan trong mi phng eu thanh dong nc
vo tan, ma the gii b chm am. Neu nhan
nc ma co, th tnh cua dong nc chay
manh o, le ra khong phai la tnh nc; v co
tnh rieng cua dong nc, chac co the ch ro
rang. Con neu ra ngoai h khong va nc, th
khong co g ngoai h khong, ma ngoai nc
ra khong co dong nc. Vay nen biet: hanh
am h vong, von chang phai tnh nhan duyen
hay tnh t nhien. Th nam la Thc Am. c
Phat day: Ong A Nan! V nh ngi lay cai
bnh tan gia, bt ca hai mieng bnh, roi vac
ay mot bnh h khong, i xa nghn dam, ma
tang nc khac. Thc am cung nh vay. Ong
A Nan! Cai h khong o, khong phai t
phng kia ma lai, cung khong phai phng
nay vao. That vay, ong A Nan, neu t phng
kia lai th trong bnh o a ng h khong ma
i, cho cu le ra phai thieu mot phan h
khong. Neu t phng nay ma vao, th khi m
lo trut bnh, phai thay h khong ra. Vay nen
biet: thc am h vong, von chang phai tnh
nhan duyen hay tnh t nhien.According to
the Surangama Sutra, book Two, the Buddha
folows: Ananda! You have not yet
understood that all the defiling objects that
appear, all the illusory, ephemeral
characteristics, spring up in the very spot
where they also come to an end. They are
what is called illusory falseness. But their
nature is in truth the bright substance of
wonderful enlightenment. Thus it is
throughout, up to the five skandhas and the
six entrances, to the twelve places and the
eighteen realms; the union and mixture of
various causes and conditions account for
their illusory and false existence, and the
separation and dispersion of the causes and
conditions result in their illusory and false
extinction. Who would have thought that
production, extinction, coming, and going are
fundamentally the everlasting, wonderful
light of the treasury of the Thus Come One,
the unmoving, all-pervading perfection, the
wonderful nature of true suchness! If within
 2718
the true and permanent nature one seeks
coming and going, confusion and
enlightenment, or birth and death, there is
nothing that can be obtained. Ananda! Why
do I say that the five skandhas are basically
the wonderful nature of true suchness, the
treasury of the Thus Come One? First, the
form skandha. The Buddha taught: Ananda!
Consider this example: when a person who
has pure clear eyes look at clear, bright
emptiness, he sees nothing but clear
emptiness, and he is quite certain that nothing
exists within it. If for no apparent reason, the
peson does not move his eyes, the staring will
cause fatigue, and then of his own accord, he
will see strange flowers in space and other
unreal appearances that are wild and
disordered. You should know that it is the
same with the skandha of form. Ananda! The
strange flowers come neither from emptiness
nor from the eyes. The reason for this,
Ananda, is that if the flowers were to come
from emptiness, they would return to
emptiness. If there is a coming out and going
in, the space would not be empty. If
emptiness were not empty, then it could not
contain the appearance of the arisal and
extinction of the flowers, just as Anandas
body cannot contain another Ananda. If the
flowers were to come from the eyes, they
would return to the eyes. If the nature of the
flowers were to come from the eyes, it would
be endowed with the faculty of seeing. If it
could see, then when it left the eyes it would
become flowers in space, and when it
returned it should see the eyes. If it did not
see, then when it left the eyes it would
obscure emptiness, and when it returned, it
would obscure the eyes. Moreover, when you
see the flowers, your eyes should not be
obscured. So why it is that the eyes are said to
be 'pure and bright' when they see clear
emptiness? Therefore, you should know that
the skandha of form is empty and false,
because it neither depends on causes and
conditions for existence nor is spontaneous in
nature. Second, the feeling skandha. The
Buddha taught: Ananda! Consider the
example of a person whose hands and feet
are relaxed and at ease and whose entire
body is in balance and harmony. He is
unaware of his life-processes, because there
is nothing agreeable or disagreeable in his
nature. However, for some unknown reason,
the person rubs his two hands together in
emptiness, and sensations of roughness,
smoothness, cold, and warmth seem to arise
from nowhere between his palms. You should
know that it is the same with the skandha of
feeling. Ananda! All this illusory contact does
not come from emptiness, nor does it come
from the hand. The reason for this, Ananda, is
that if it came from emptiness, then since it
could make contact with the palms, why
wouldnt it make contact with the body? It
should not be that emptiness chooses what it
comes in contact with. If it came from the
palms, it could be readily felt without waiting
for the two palms to be joined. What is more,
it it were to come from the palms, then the
palms would know when they were joined.
When they separated, the contact would
return into the arms, the wrists, the bones, and
the marrow, and you also should be aware of
the course of its entry. It should also be
perceived by the mind because it would
behave like something coming in and going
out of the body. In that case, what need would
there be to put the two palms together to
experience what is called contact?
Therefore, you should know hat the skandha
of feeling is empty and false, because it
neither depends on causes and conditions for
existence nor is spontaneous in nature. Third,
the skandha of thinking. The Buddha taught:
Ananda! Consider the example of a person
whose mouth waters at the mention of sour
plums, or the soles of whose feet tingle when
he thinks about walking along a precipice.
You should know that it is the same with the
skandha of thinking. Ananda! You should
know that the watering of the mouth caused
by the mention of the plums does not come
from the plums, nor does it come from the
mouth. The reason for this, Ananda, is that if
it were produced from the plums, the plums

should speak for themselves, why wait for
someone to mention them? If it came from the
mouth, the mouth itself should hear, and what
need would there be to wait for the ear? If
the ear alone heard, then why doesnt the
water come out of the ear? Thinking about
walking along a precipice is explained in the
same way. Therefore, you should know that
the skandha of thinking is empty and false,
since it neither depends upon causes and
conditions for existence, nor is spontaneous in
nature. Fourth, the skandha of mental
fromation. The Buddha taught: Ananda!
Consider, for example, a swift rapids whose
waves follow upon one another in orderly
succession, the ones behind never overtaking
the ones in front. You should know that it is
the same with the skandha of mental (IV) Pham phu nhn Ngu Uanordinary peoples
formation. Ananda! Thus the nature of the
flow does not arise because of emptiness, nor
does it come into existence because of the
water. It is not the nature of water, and yet it thc the do bi tam me m la doi chung ta,
is not separate from either emptiness or
water. The reason for this, Ananda, is that if it nhng th tren la cua ta e thoa man cai
arose because of emptiness, then the
inexhaustible emptiness throughout the ten
directions wold become an inexhaustible
flow, and all the worlds would inevitably be
drown. If the swift rapids existed because of
water, then their nature would differ from (V) Tri Kien Phat ve Ngu UanThe Buddha-
that of water and the location and
characteristics of its existence would be
apparent. If their nature were simply that of
water, then when they became still and clear
they would no longer be made up of water.
Suppose it were to separate from emptiness
and water, there isnt anything outside of
emptiness, and outside of water there isnt
any flow. Therefore, you should know that the
skandha of mental formation is empty and
false, since it neither depends upon causes
and conditions for existence nor is
spontaneous in nature. Fifth, the skandha of
consciousness. The Buddha taught: Ananda!
Consider, for example, a man who picks up a
kalavinka pitcher and stops up its two holes.
He lift up the pitcher filled with emptiness
and, walking some thousand-mile way,
2719
presents it to another country. You should
know that the skandha of consciousness is the
same way. Thus, Ananda, the space does not
come from one place, nor does it go to
another. The reason for this, Ananda, is that if
it were to come from another place, then
when the stored-up emptiness in the pitcher
went elsewhere, there would be less
emptiness in the place where the pitcher was
originally. If it were to enter this region, when
the holes were unplugged and the pitcher was
turned over, one would see emptiness come
out. Therefore, you should know that the
skandha of consciousness is empty and false,
since it neither depends upon causes and
conditions for existence nor is spontaneous in
nature.
point of view on the Five AggregatesPham
phu khong nhn ngu uan nh la nhng hien
tng ma chung ta lai nhn chung nh mot
do ham muon bam sinh cua chung ta cho
Nga quan trong cua chung taWe do not
see the five aggregates as phenomena but as
an entity because of our deluded minds, and
our innate desire to treat these as a self in
oder to pander to our self-importance.
wisdom on the five aggregatesc Phat
day trong Kinh Sati Patthana: Neu chu nhan
nai va co y ch, ban se thay c bo mat that
cua s vat. Neu ban chu quay vao noi tam va
quan chieu be sau cua tam kham, chu tam
nhan xet mot cach khach quan, khong lien
tng en ban nga, va chu trau doi nh vay
trong mot thi gian, ban se thay ngu uan
khong phai la mot thc the ma la mot loat cac
tien trnh vat chat va tinh than. Roi ban se
khong con lam lan cai be ngoai vi cai thc.
Ban se thay ngu uan phat sinh va bien i mot
cach lien tuc va nhanh chong. Chung luon
luon bien oi tng phut tng giay, khong bao
gi tnh ma luon ong, khong bao gi la thc
the ma luon bien hien. Va c Phat day tiep
trong Kinh Lang Gia: Nh Lai khong khac
cung khong phai khong khac vi cac uan.

The Buddha taught in the Sati Patthana Sutra:
If you have patience and the will to see
things as they truly are. If you would turn
inwards to the recesses of your own minds
and note with just bare attention (sati), not
objectively without projecting an ego into the
process, then cultivate this practice for a
sufficient length of time, then you will see
these five aggregates not as an entity but as a
series of physical and mental processes. Then
you wil not mistake the superficial for the
real. You will then see that these aggregates
arise and disappear in rapid succession, never
being the same for two consecutive moments,
never static but always in a state of flux,
never being but always becoming. And the
Buddha continued to teach in the Lankavatara
Sutra: The Tathatagata is neither different
nor not-different from the Skandhas.
(Skandhebhyo-nanyo-nanayas-tathagata).
Ngu Uan Gia Hp: S lien ket gia hp cua nam
uanProvisional coalescing of the five
aggregatesSee Ngu Uan Giai Khong.
Ngu Uan Giai Khong: The five skandhas are
equally emptyThien s Thch Nhat Hanh viet
trong quyen 'Trai Tim Hieu Biet': Neu toi cam
mot ly nc va hoi ban: "Co phai cai ly nay rong
hay khong?" Ban se tra li: "Khong, co ay nc."
Nhng neu toi trut het nc va hoi lai, ban se noi:
"ung, no rong." Nhng, rong cai g? Cai ly cua
toi rong nc nhng khong rong khong kh. Rong,
chnh la rong cai g o. c Quan The Am, v Bo elements, giving rise to attachments.
Tat hien than cua c t bi, noi trong Tam Kinh
rang ngu uan giai khong (eu trong rong). e giup
c Quan The Am dien at chnh xac hn, chung
ta co the hoi rang: "Bach Bo Tat, rong cai g?"
Ngu uan, co the c dch sang Anh ng la nam
ong, la nam yeu to tao nen con ngi. That ra, ay
la nam dong song cung chay trong chung ta: dong
song sac la than cua chung ta, dong song tho, dong
song tng, dong song hanh, dong song thc. Nam
dong song o lien tuc chay qua ngi chung ta.
c Quan The Am chieu ngu uan va thay rang
khong mot uan nao co the t than ton tai mot cach
oc lap. Than sac rong cai t nga von ton tai rieng
biet, nhng lai ham cha vu tru van hu. ieu nay
cung ung vi cac uan kia, tho, tng, hanh va
thcZen Master Thich Nhat Hanh wrote in 'The
2720
Heart of Understanding': "If I am holding a cup of
water and I ask you, 'Is this cup empty?' You will
say, 'No, it is full of water.' But if I pour the water
and ask you again, you may say, 'Yes, it is empty.'
But, empty of what? My cup is empty of water, but
it is not empty of air. To be empty is to be empty
of something... When Avalokitesvara (Kuan-yin or
Kannon, the Bodhisattva who embodies
Compassion) says (in the Heart Sutra) that the five
skandhas are equally empty, to help him be
precise we must ask, 'Mr. Avalokitesvara, empty
of what?' The five skandhas, which may by
translated into English as five heaps, or five
aggregates, are the five elements that comprise a
human being... In fact, these are really five rivers
flowing together in us: the river of form, which
means our body, the river of feeling, the river of
perceptions, the river of mental formations, and
the river of consciousness. They are always
flowing in us... Avalokitesvara looked deeply into
the five skandhas..., and he discovered that none
of them can be by itself alone... Form is empty of
a separate self, but it is full of everything in the
cosmos. The same is true with feelings,
perceptions, mental formation, and
consciousness."
Ngu Uan Luan: Luan giai ve nam uanTreatise
on the five aggregates.
Ngu Uan Ma: The five maras associated with the
five skandhasNgu uan ma sanh cac chap thu
The demon of the clusters of mental and material
Ngu Uan That Tng: Nam uan la tng trang
that xa nay cua s vatThe five skandhas are
the reality of everythingSee Ngu Uan.
Ngu Uan The Gian: World of the five aggregates.
Ngu Uan Thu: Pancupada-nakkhandha (p)Five
aggregates of clingingThe five aggregates of
graspingTheo Kinh Phung Tung trong Trng
Bo Kinh, co nam uan thu: Sac Thu Uan (chap thu
sac), Tho Thu Uan (chap thu tho), Tng Thu Uan
(chap thu tng), Hanh Thu Uan (chap thu hanh),
Thc Thu Uan (chap thu thc)According to the
Sangiti Sutta in the Long Discourses of the
Buddha, there are five aggregates of grasping:
aggregate of grasping of body or form (the form
agregate subject to clinging), aggregate of
grasping of feelings (the feeling aggregate subject
 2721

to clinging), aggregate of grasping of perceptions tuy la duy thc, lai dung khuon mau cua phng
(the perception aggregate subject to clinging), phap phan tch dung trong cac tong phai thuoc
aggregate of grasping of mental formations (the Thc tai va H vo luan, va phan the gii hien hu
volition aggregate subject to clinging), and lam nam loai, gom 100 phap The
aggregate of grasping of consciousness (the Dharmalaksana, though idealistic, takes the model
consciousness aggregate subject to clinging). of the analytical method used in the Realistic and
Ngu Uan Trach: Nha nam uan (than chung Nihilistic Schools, and classifies the world of
sanh)Physical existence (body) or the house of becoming into five categories which are
the five aggregatesSee Than. subdivided into one hundred dharmas.
Ngu Uan Van Hanh Diet: Khanda-parinibbana Ngu V Chuc: Five-grains cereal soupChao ngu
(p)Dap tat s van hanh lien tuc cua ngu uan vChao ngu v (ngu coc tron lai) c don ngay
Extinguishing of the aggregate-continuum. mong tam thang chap e ky niem ngay Phat thanh
Ngu Uy: Panca-vibhisana (skt)Five fears of aoThe porridge of five flavours made on the
beginners in the Bodhisattva wayNgu Bo Uy eighth day of the twelfth moon, the anniversary of
Nam noi lo hay s haiBo Tat mi tu hoc con the Buddhas enlightenment.
trong Hoan Hy a co nam moi lo s: bat hoai uy, Ngu V Nhu Lac Sinh Thuc e Ho: Five ranks
ac danh uy, t uy, ac ao uy, va ai chung uy c Five stages of the Buddhas teachingS minh
uyA Bodhisattva at the stage of Joy has hoa cua tong Thien Thai ve ngu thi thuyet phap
conquered all fears including the following five cua Phat cung tng t nh nam thi ky che bien
fears: see Bat Hoat Uy, see Ac Danh Uy, see T t sa ra tinh pho mat: Nhu v, lac v, sinh to v,
Uy, see Ac ao Uy, and see ai Chung Uy c thuc to v, va e ho vTien-Tai illustration of
Uy. the five periods, or five stages, of the Buddhas
Ngu Van: The five masses of cloudsNgu teaching is similar to the five flavours or stages of
Chng. making ghee or clarified butter: Avatansaka Sutra
Ngu Vi Tran: Five subtle elementsNam nguyen for Sravakas and Pratyeka-buddhas, Agama Sutra
to vi te. for Hinayana, Vaipulyas for the Mahayana, Prajna
Ngu V: Sutra for the Mahayana, and Nirvana Sutra for the
(A) Nam v: cam (ngot), ham (man), toan (chua), Mahayana.
tan (cay), va kho (ang)The five tastes: Ngu V Quan Than: Wu Wei Chun Ch'eng (chi)
sweet, salt, sour, pungent (peppery-hot), and Nam v quan thanThe five positions of Prince
bitter. and MinistersSee ong Sn Ngu V.
(B) Nam mon an che t sa bo ma ra, ngi ta noi Ngu V Tam Muoi: The five kinds of samadhi
rang nhng mon nay co the tr c nhieu See Ngu Chung Tam Muoi.
benh: nhu v (v cua sa ti), lac v (v cua Ngu V Tan: Ngu Tan.
van sa chang han nh kem), sinh to v (v Ngu V Thien: Nam loai thienFive kinds of
cua sa ong ac), thuc to v (v cua sa a concentrationNgu V Tam MuoiNam cap
c bien che nh b), e ho (v cua sa a thien nh: Ngoai ao Thien, Pham Phu Thien,
c tinh che nh pho mat)The five Tieu Tha Thien, ai Tha Thien, Thien Toi
flavours or stages of making ghee, which is Thng Tha (Nh Lai Thanh Tnh Thien, Nht
said to be a cure for all ailments: fresh milk Hanh Tam Muoi Thien, Chan Nh Tam Muoi
(ksira (skt), coagulated milk such as cream Thien)Five levels of samadhi: Heretic
(dadhi (skt), curdled milk (navanita (skt), meditation (meditation of heretics), meditation of
buter (ghola (skt), and clarified butter, ghee ordinary people, Hinayana meditation (meditation
(sarpirmanda (skt). of the Hinayana), meditation of the Mahayana,
(C) See Thien Thai Ngu V. and meditation of the Supreme Vehicle
Ngu V Bach Phap: Five groups of the one (meditation of believers in the fundamental
hundred modesFive groups of the one hundred Buddha-nature of all things).
dharmasNgu V Bach Phap Phap Tng tong Ngu V Vo Tam: Nam s khong co tamFive

instances of no-mind.
Ngu Vong Tng: Five kinds of false thinking
See Vong Tng Ngu Chung.
Ngu Vo Gian: a nguc vi nam th vo gian: thu
qua vo gian (tao nghiep va thu qua la mot si day
xch khong gian oan), thu kho vo gian (toi nhan
trong a nguc nay b cc hnh lien tuc khong gian
oan), thi gian vo gian (thi gian tho kho khong
han ky), menh vo gian (tho menh trong a nguc
khong gian oan, du co muon chet e qua kiep
khac cung khong c), va hnh vo gian (a nguc
luon ay toi nhan khong ngng ngh)The
uninterrupted hells (Avici hell). It is ceaseless in
five respects: karma and its efects are an endless
chain with no escape; its sufferings are ceaseless;
it is timeless; its fate or life is endless; and it is
ceaselessly full.
Ngu Vo Gian Nghiep: Panca-nantarika-kammani
(p)Panca-nantaryakarmani (skt)Go-Mugen-
Go (jap)Ngu NghchNgu vo gian nghiep hay
nam hanh ong co qua bao vo gian a nguc tc
th: giet cha, giet me, giet a la han, gay bat hoa
trong Tang chung, va lam than Phat chay mau
Five grave sins or five karmas that lead to the
avici hell: killing father, killing mother, killing
arhat, causing dissension within the Sangha, and
spilling the Buddhas blood.
Ngu Vo Gian Nghiep Cam: Five uninterrupted
due to five retributions for karmaTheo Kinh a
Tang Bo Tat Bon Nguyen, co nam ieu nghiep
cam keu la Vo Gian. Nam ieu o la: Th nhat,
toi nhan trong o chu kho ngay lan em, cho trai
qua vo so kiep khong luc nao ngng ngh, nen goi
la Vo Gian. Th nh, mot toi nhan ay chat ca
nguc, nhieu toi nhan moi moi than cung eu ay
chat khap ca nguc, nen goi la Vo Gian. Th ba,
nhng kh cu e hanh hnh toi nhan nh cha ba,
gay, dieu hau, ran, soi, cho, coi gia, coi xay, ca,
uc, dao mac, chao dau soi, li sat, day sat, la
sat, nga sat, da song nien au, nc sat nong ri vi Vo lng than; Phat A Suc Be vi Vo lng
than, oi thi an hoan sat nong, khat thi uong
nc sat soi. T nam tron kiep, en vo so kiep
nhng s kho s noi nhau luon khong ngng ngh
mot giay, nen goi la Vo Gian. Th t, khong luan
la trai hay gai, Mng, Man, moi r, gia tre, sang
hen, hoac la rong, la tri, hoac la than, la quy; he
gay toi ac theo o ma cam lay, tat ca eu ong
chu kho, nen goi la Vo Gian. Th nam, ne u ngi
2722
nao b oa vao a nguc o, thi t khi mi vao
cho en tram ngan kiep moi mot ngay em muon
lan chet, muon lan song lai, muon cau tam ngng
chng khoang mot niem cung khong c, tr khi
toi nghiep tieu het mi c tho sanh. Do v le
lien mien mai nen goi la Vo GianAccording to
the Earth-Store Bodhisattva Sutra, there are five
uninterrupted due to five retributions for karma.
What are they?: First, punishment is undergone
day and night throughout kalpas, and there is no
time of respite. Therefore, it is called
Uninterrupted Hell. Second, one person fills it, yet
many people also fill it. Therefore, it is called
Uninterrupted. Third, the implements of
punishment are forks, clubs, eagles, serpents,
wolves, and dogs, which pound, grind, saw, drill,
chisel, cut and chop; boiling liquids, iron nets, iron
robes, iron asses, and iron hoses that flay one
alive, bind ones head in rawhide, and pour hot
iron over ones body, meals of iron pelletss and
drinks of iron fluids. Throughout many nayutas of
kalpas such suffering continues without
interruption. Therefore, it is called Uninterrupted.
Fourth, whether a man, a woman, a savage, or
someone old or young, honorable or lowly, a
dragon or a spirit, a god or ghost, everyone must
undergo retribution for the offenses he or she has
committed. Therefore, it is called Uninterrupted.
Fifth, if one falls into this hell, from the time of
entry one undergoes ten thousand deaths and as
many rebirths each day and night throughout a
hundred thousand kalpas. One may seek relief for
the space of a thought, but even such a brief pause
does not happen. Only when ones karma is
exhausted can one attain rebirth. Because of this
continuity, it is called Uninterrupted.
Ngu Vo Gian Toi: The five sins that lead to avici
hellSee Ngu Nghch.
Ngu Vo Lng: Nam th vo lng: Phat Bao Sanh
Tam; Phat A Di a hay Vo Lng Tho Phat vi
Vo Lng Tr Hue; Phat Ty Lo Gia Na vi Vo
Lng H Khong; va Phat Bat Khong hay Ly Bo
Uy Phat vi Vo Lng chung sanhThe five
infinites or immeasurables: Ratnasambhava
Buddha with Immeasurable bodies; Aksobhya
Buddha with Immeasurable Minds; Amitabha
Buddha or Infinite-Life Buddha with

Immeasurable Wisdom; Vairocana Buddha with
Immeasurable Space; and Amoghasiddhi Buddha
with all the living.
Ngu Xan Tham: Macchariyani (p)Five kinds
of begrudgingTheo Kinh Phung Tung trong
Trng Bo Kinh, co nam loai xan tham: xan tham
oi vi tru x, xan tham oi vi gia nh, xan tham
oi vi cac vat thau hoach, xan tham oi vi sac,
va xan tham oi vi PhapAccording to the
Sangiti Sutta in the Long Discourses of the
Buddha, there are five kinds of begrudging:
begrudging as to dwelling-place, begrudging as to
family, begrudging as to gains, begruding as to
beauty, and begrudging as to Dhamma.
Ngu Xien e: Nam ac Tang, khi chet sa vao a
nguc, va tai sanh lam ngu xien e hay ong nam
ong nThe five sandhilasFive bad monks
who died, went to the hells, and were reborn as
sandhilas or imperfect males.
Ngu Xoa a Nguc: a nguc co loai cha nam
nganhHell of the five-pronged forks.
Ngu Xuat Ly Gii: Nissaraniya-dhatuyo (p)
Theo Kinh Phung Tung trong trng Bo Kinh, co
nam xuat ly gii: duc vong, san han, hai tam, sac,
va t thanAccording to the Sangiti Sutta in the
Long Discourses of the Buddha, there are five
elements making for deliverance: deliverance
from sense-desires, ill-will, cruelty, forms, and
personality.
Ngu Xuc Sinh T Luan: Banh xe cua nam neo
luan hoiWheel of five destinies of birth and
death.
Ngu X Chan Ngon: See Ngu Chung Quan anh.
Ngu X Cung Dng: Nam cho e cung dng: khoi nguc tu cua tri thc va thanh kien. Chung ta
cha, me, thay day hoc, thay day ao, va ngi
benhThe five to be constantly served: father,
mother, teacher, religious Master, and the sick.
Ngu X Gia Tr: Le quan anh bang cach tiep
xuc vi nam cho tren than the: chan may, vai phai,
vai trai, tim, va co hongCeremonial touching of
the five places on the body: brow, right shoulder,
left shoulder, heart, and throat.
Ngu Y: Nam y cua Ty Kheo Ni gom ba y cua Ty
Kheo them hai y Tr Chi (che khap chau than) va
Phu Kien (che vai)The five garments worn by a
nun are the three worn by a monk with two others.
Ngu Y: Nam cho nng ta cua y thc hay nam
thc theo ai Tha Khi Tn Luan: Th nhat la tro ben mnh ca ngay lan em. Nhng ky that a
2723
Nghiep Thc. Nng vao goc re vo minh bat au
ong len t ban tam ma khi ra me lam thanh ra
tac ong hay thanh nghiep. Th nh la Chuyen
Thc. Nghiep thc chuyen lan ma sanh ra nang
kien hay t thay mnh ma khi len tac dung. Th
ba la Hien Thc. Da vao tac dung cua nang kien
ma khi len s kien. Th t la Tri Thc. Hng
vao cac canh gii hien ra t tam s ma sanh ra
moi th phan biet sai lam. Th nam la Tng Tuc
Thc. Do vo minh ma phan biet sai lam nen sanh
ra vui sng vi cai mnh yeu thch, va kho s vi
cai mnh chan ghet, niem kho vui lien tuc chang
dt, do o ma luan hoi sanh t tng tuc The
five parijnanas according to the Awakening of
Faith: First, initial functioning of mind under the
influence of the original unenlightenment or state
of ignorance. Second, the act of turning towards
the apparent object for its observation. Third,
observation of the object as it appears. Fourth, the
deductions derived from its appearance. Fifth, the
consequent feelings of like or dislike, pleasure or
pain, from which arise the delusions and
incarnations.
Ngu: To dwellTo resideTo live.
Ngu Tien: Giong nh tien, th du nh tien giay
Resemblance money, i.e. paper money.
Ngu Tong: Chi nhanh cua mot tong phaiA
branch set; one school appertaining to another.
Nguc: PrisonJailGaol.
Nguc Tu Cua Tri Thc Va Thanh Kien:
Prisons of knowledge and prejudiceTrong Phat
giao, mot trong nhng tiem nang ln nhat cua
phng tien thien xao la giai thoat chung sanh
thng chap trc nhng kien thc, tap quan va
nh kien. Ngon ng Thien co the giai thoat chung
ta khoi ieu o. Theo Phat giao, tri thc la tr ngai
ln nhat e at en giac ngo. Neu chung ta con b
ket trong tri thc, chung ta se khong the vt len
tren va chng nghiem c giac ngo. Kinh Bach
Du ke lai chuyen mot ngi an ong goa v, mot
hom anh ta tr ve nha, tm thay ngoi nha cua mnh
b la ot rui va a con nam tuoi a mat tch.
Gan ben ong tro tan cua ngoi nha, anh ta tm thay
xac cua mot a nho ma anh ta tin la con cua
mnh, va anh ta vat va khoc len khoc xuong. Sau
khi hoa tang a nho, anh ta luon mang theo goi
 2724

con ruot cua anh ta khong chet trong am chay, no Ngu Thi Giao cua c Phat la Ngung Trung:
tron thoat c va sau o chay ve nha cha mnh. Tien-Tai called this the fourth period of
a nho ve nha luc na em khi ngi cha sap Buddhas five teaching periods.
sa i ngu, ma van mang goi tro cot ben mnh. Nguy: Perilous.
Ngi con go ca. Ngi cha hoi: "Ai o?" "Con Nguy Thanh: Than chung sanh c v vi Nguy
ay, con trai cua cha ay." "o lao khoet. Con trai Thanh.Perilous citadel or the body.
cua ta a chet cach ay hn ba thang roi." Ngi Nguy: Gia taoFalseCounterfeitForged.
cha c khang khang om lay niem tin sai lam va Nguy Chng: Chng c gia taoFalse witness.
khong chu m ca. Cuoi cung, a be anh phai Nguy Kinh: Gikyo (jap)Forged sutrasFalse
bo i va ngi cha khon kho vnh vien mat con sutrasSee Kinh Nguy Tac.
mnhIn Buddhism, one of the greatest Nguy Phat Bo e Tam: False way of developing
potentialities of skillful means is to free beings the Bodhi MindCo toi loi khong sam hoi cha
from their prisons of knowledge and prejudice. cai, ngoai dng trong sach, trong that nhp nh,
We are often attached to our knowledge, our trc tinh tan sau li bieng. Du co tam tot nhng
habits, and our prejudices, and the language of con xen lan li danh, co phap lanh song b toi loi
Zen must be capable of liberating us from them. lam o nhiem. Phat tam ma con nhng ieu nay,
According to Buddhism, knowledge is the greatest goi la NGUY. ay la loi phat tam cua hau het
obstacle to awakening. If we are trapped by our ngi tu hanh trong thi mat phap nayNot
knowledge, we will not have the posibility of repenting or renouncing our transgressions,
going beyond it and realizing awakening. The appearing pure on the outside while remaining
Sutra of One Hundred Parables tells the story of a filthy on the inside, formerly full of vigor but now
young widower who returned home one day to lazy and lax, having good intentions intermingled
find his house burned down and his five-year-old with the desire for fame and profit, practicing
son lost. Near the ruins of his house was the good deeds tainted by defilements. Such
charred corpse of a child that he believe to be his development of the Bodhi Mind is called false.
son, and he wept and wept. After the child's This is the way the majority of cultivators develop
cremation, he kept the ashes in a bag and carried the mind in the Dharma Ending AgeSee Tam
them with him day and night. But his son had not Cach Phat Tam Bo e.
actually perished in the fire. he had been taken off Nguy Tac Kinh: Apocryphal SutrasSee Kinh
by bandits, and one day he escaped and returned Nguy Tac.
to his father's house. The boy arrived at midnight, Nguy Tam: Dellusive mindDeluded mind
when his father was about to go to bed, still False mindSee Vong Tam.
carrying the bag of ashes. The son knocked at the Nguy Than Kien: Nhn thay cai gia thanSeeing
door. "Who are you?" asked the father. "I am your counterfeit body.
son." "You are lying. My son died more that three Nguy Thien: Hypocritical.
months ago." The father persisted in his belief and
Nguy Trieu: Wei Dynasty.
would not open the door. In the end the child had
Nguy Vng: King of WeiTen ay u la Nguy
to leave and the poor father lost his son forever.
Hieu Tnh e, vua di thi ong Nguy Trung
Ngung:
Hoa, tr v t nam 534 en nam 550The full
1) Kh otA monkey.
name is Wei Hsiao-Ching-T'i, emperor of Eastern
2) Gi T: T 9 en 11 gi sangThe period
Wei dynasty in China, who reigned from 534 to
from 9 to 11 AM.
550.
Ngung Trung:
Nguyen: Mi tinh: Brand-new, intactToan the:
1) Mat tri gia gi t goi la Ngung Trung
Entire, wholeBat au: Beginning, first origin
(gia 9 va 11 gi sang hay la 10 gi sang)
Nguyen thu: Headong bac: Dollar, piaster
The middle of the period from 9 to 11 AM, or
Nha Nguyen: The Yuan dynastyNguon (suoi
10 AM.
hay song): Source, origin of a stream or a river.
2) Tong Thien Thai goi thi giao th t trong
Nguyen An Lac Pho Thien S (834-898):

Rakuho Gen'an (jap)Lo-p'u Yuan-an (Wade-
Giles Chinese)Luopu Yuanan
Chinese)See Lac Pho Nguyen An Thien S.
Nguyen Am: VowelFundamental tone (music).
Nguyen Bieu (1836-1906): Ten cua mot v danh
Tang Viet Nam vao the ky th XIXName of a
Chinese famous monk in the nineteenth century.
Nguyen Bnh (Benh): The cause of a disease.
Nguyen Cat Thu: Cay cua niem hanh phuc
nguyen thuy: The tree of the origin of felicity
Ten khac cua cay Bo e: Another name for Bodhi
tree or ficus religiosa.
Nguyen Ch (1628-1697): Ten cua mot v danh
Tang Trung Hoa vao thi nha Thanh (1644-
1912)Name of a Chinese famous monk who
lived in the Ch'ing Dynasty in China.
Nguyen Chieu (1048-1116): Ten cua mot v danh
Tang Trung Hoa vao thi nha Tong (960-1279).
Nguyen Chieu ten la Tram Nhien, la mot danh
Tang va to th bay cua tong Thien Thai, ngai th
tch nam 1116Name of a Chinese famous monk
who lived in the Sung Dynasty in China. His name
was Chan-Jan, the seventh head of the Tien-Tai
School. He died in 1116.
Nguyen Chu: Original (rightful) owner.
Nguyen Dieu:
1) ieu huyen b nguyen s: Primal mystery.
2) Giac the cua Niet BanThe original or
fundamental marvel or mystery.
Nguyen Dieu Cao Phong: See Cao Phong
Nguyen Dieu.
Nguyen Dieu Thien S (1111-1164): Thien s
Trung Hoa, thuoc Van Mon tong vao thi nha
Tong (960-1279)Chinese Zen master of the
Yun-Men Sect (established by Zen master Yun-
men) in the Sung Dynasty in China.
Nguyen Do: CauseSee Nhan.
Nguyen e: Nguon goc hay s bat auThe very
beginning, source or basis.
Nguyen ien To Nhac Thien S (1871-1961):
Sogaku Harada (jap)Ten cua mot v Thien Tang
noi tieng cua Nhat Ban, mot hoc gia kiet xuat, mot
thien s nghiem khac, ngi a viet quyen "Phat
Giao Bat Tn."Name of a famous Japanese Zen
monk, who was a brilliant scholar as well as a
tough Zen master, wrote "The Eight Beliefs of
Buddhism."See Phat Giao Bat Tn.
Nguyen Hanh: Ten cua mot v danh Tang Trung
2725
Hoa, thuoc tong Thien Thai, song vao thi nha
(Pinyin Tong (960-1279)Name of a Chinese famous
T'ien T'ai monk who lived in the Sung Dynasty in
China.
Nguyen Hanh Thch Th: Bo Phat giao s
truyen, 30 quyen, c Thien s Ho Quan S
Luyen, mot Thien s Nhat Ban vao the ky th
XIV, viet bang ch HanA literary work on
Buddhist History, written in Chinese by master
Kokan Shiren (1278-1346), a Japanese Zen master
in the fourteenth century.
Nguyen Hao (?-817): Ten cua mot v danh Tang
Trung Hoa vao thi nha ng (618-907)Name
of a Chinese famous monk who lived in the T'ang
Dynasty in China.
Nguyen Hien Thien S (1578-1657): Ten cua
mot v Thien s Trung Hoa song vao cuoi thi nha
Minh au thi nha ThanhName of a Chinese
Zen master who lived in the end of the Ming
dynasty and the beginning of the Ch'ing dynasty in
China.
Nguyen Hieu Thien S (617-686): Won Hyo Zen
MasterNguyen Hieu la ten cua mot nha s noi
tieng x Trieu Tien. Ong cung la tac gia cua nhieu
bo luan noi tiengYuan-Hsiao, name of a famous
Korean monk. He was also the author-monk of
many famous treatises.
Mot buoi chieu toi, trong luc vt qua sa mac,
Thien s Nguyen Hieu dng chan lai trong
mot khu rng co la tha vai goc cay va mot
t nc roi ngu thiep i. Na em, ong thc
giac va thay khat nc. Tri toi en nh mc.
Ong s soang tm nc uong. Cuoi cung ong
v c mot cai tach tren mat at. Ong chop
lay va uong. O, a khat that! Sau o ong vai
lay that lau, tri an c Phat a cho ong mon
qua nc. Sang ngay hom sau, khi thc day,
Nguyen Hieu thay rang vat ma toi hom qua
ong tng la cai tach ch la mot cai so ngi
vay mau, con dnh may manh tht vun ni
xng go ma! Nhng loai con trung ky la
ang bo hoac noi tren mat nc ma d day
ben trong chiec so nay. Canh tng nay lam
cho Nguyen Hieu non ma. Ong m mieng ra.
Ngay sau khi non ma xong, tam thc ong m
ra va ong a hieu. Toi qua, ong khong thay g
va khong suy ngh g: nc ngot ngao tuyet
vi. Sang hom nay, ong thay, ong suy ngh, va
 2726

ong non ma. A, ong t nhu, chnh viec suy dai na. Khi gan en buoi chieu, ban mi tiec
ngh nh oat ra cai tot va cai xau, cai song la buoi sang a khong sm tu tap. Lac thu tran
va cai chet. Khong suy tng, khong co vu gian ma ban ang hng ang bien thanh kho
tru, khong co Phat, khong co Phap. Tat ca la au cho tng lai. Vay th tai sao ban lai bam
mot, cai Mot von trong khong. Nguyen Hieu chat lay nhng lac thu ay? Mot khoanh khac
khong can phai i tm thay na, ngai a ngo kien nhan se bien thanh hanh phuc ben vng.
c cai song va cai chet. Ngai con phai hoc Vay tai sao ban khong tu tap?"Zen Master
g na? Ngai quay au, vt qua sa mac va ve Won Hyo taught: "All men know how to
lai Trieu TienOne evening as the monk satisfy their hunger with food, but few know
Won Hyo was crossing the desert, he stopped enough to learn Dharma as a cure for their
at a small patch of green, where there were a ignorance. Wisdom and practice are like two
few trees and some water, and went to sleep. wheels of a cart. benefiting others, and also
Toward midnight he awoke, thirsty; it was benefiting oneself, they are like the two
pitch-dark. He groped along on all fours, wings of a bird... The four elements soon
searching for water. At last his hand touched a disassociate; they cannot be long maintained.
cup on the ground. He picked it up and drank. As evening draws near, you regret that you
Ah, how delicious! Then he bowed deeply, in did not practice early in the morning. The
gratitude, to Buddha for the gift of water. The worldly pleasure which you enjoy now
next morning, Won Hyo woke up and saw becomes suffering in the future. Why then are
beside him what he had taken for a cup during you attached to this pleasure? One moment of
the night. It was a shattered skull, blood- patience becomes lasting pleasure. Why then
caked and with shreds of flesh still stuck to do you not practice?"
the cheek-bones. Strange insects crawled or Nguyen Hnh: Original form.
floated on the surface of the filthy rainwater Nguyen Hue (819-896): Ten cua mot v danh
inside it. Won Hyo looked at the skull and felt Tang Trung Hoa vao thi nha ng (618-907)
a great wave of nausea. He opened his mouth. Name of a Chinese famous monk who lived in the
As soon as the vomit poured out, his mind T'ang Dynasty in China.
opened and he understood. Last night, since Nguyen Hng T: Gangoji (jap)Chua Nguyen
he hadn't seen and hadn't thought, the water Hng (Nhat Ban).
was delicious. This morning, seeing and Nguyen Kh: Yuan-ch'i (chi)Primordial breath.
thinking had made him vomit. Ah, he said to Nguyen Khong (1113-1212): Ten cua mot v danh
himself, thinking makes good and bad, life Tang Nhat Ban thuoc Tnh o tong vao the ky th
and death. And without thinking there is no XIIIName of a Japanese famous monk of the
universe, no Buddha, no Dharma. All is one, Pure Land Sect in the thirteenth century.
and this one is empty. There was no need now Nguyen Knh Thien S (1577-1630): Ten cua
to find a master. Won Hyo already understood mot v Thien s Trung Hoa thuoc tong Tao ong
life and death. What more was there to learn? vao cuoi thi nha Minh (1368-1644)Name of a
So he turned and started back across the Chinese Ts'ao Tung Zen master in the end of the
desert to Korea." Ming dynasty in China.
Thien s Nguyen Hieu day: "Moi ngi eu Nguyen Lai Thien S (1575-1630): Ten cua mot
biet giai quyet cai oi bang thc an. Nhng t v Thien s Trung Hoa thuoc tong Tao ong vao
ngi biet rang Phat phap chnh la phng cuoi thi nha Minh (1368-1644)Name of a
thuoc cha cai ngu si cua mnh. Tr tue va tu Chinese Ts'ao Tung Zen master in the end of the
tap giong nh hai banh cua chiec xe bo. Lam Ming dynasty in China.
li cho ngi khac ma cung va lam li cho Nguyen Lc Thien S: Yuan-li Zen masterSee
chnh mnh, tr tue va tu tap giong nh hai Thien S Nguyen Lc.
canh cua mot con chim. T ai chang bao lau Nguyen Ly Duyen Khi: Principle of
cung chia la, khong con co the ket hp lau CausationSee Duyen Khi.

Nguyen Ly ai Tha: General principles in
Mahayana BuddhismNhng nguyen ly trong
Phat giao ai tha.
Nguyen Ly Nh Thc: Nh Thc Nguyen Ly
Principle of realityPrinciple of True Reality
See Ly Nh Thc.
Nguyen Ly Toa Thien: Fukan-Zazengi (jap)
Tac pham 'Trnh bay chung nhng nguyen ly cua
toa thien'. Trc tac do ai thien s ao Nguyen Nguyen Ly Vo Nga: Principle of anatman
soan khi tr ve Nhat t Trung Hoa nham gii thieu
chung ve phng phap toa thien. Ong nhan manh
rang 'toa thien' khong phai la 'mot phng tien at
ti ai giac', v khong bao gi c ngng thc 1) Trong thien 'Nguyen ly vu tru' theo thuat ng
hanh toa thien la mon can ban cua tat ca ch Phat,
ngay ca sau khi ai giac. Toa thien la s phat trien
khong bao gi nh chA work on the 'General
Presentation of the Principles of Zazen'; a written
work of the great Zen Japanese master Dogen
Zenji, which he composed after his return to Japan
from China as a general introduction to the
practice of 'zazen'. In it he stresses that 'zazen' is
no 'means to enlightenment,' since even after
experiencing enlightenment, one continues to
practice 'zazen', which is the fundamental practice
of all the Buddhas. This development continues
without end.
Nguyen Ly Tng oi: Principle of relativity
See Tng oi.
Nguyen Ly Vien Dung: Principle of Totality
Vien Dung.
1) Dung hoa, dung thong, chu bien khap ca, hay
van phap vien dung khong tr ngai
Complete combination.
2) Tuyet oi trong tng oi va ngc lai: The
absolute in the relative and vice-versa.
3) Ly tnh cua ch phap von ay u hay van
phap s ly eu vien dung khong tr ngai,
khong phai hai, khong co phan bietThe
identity of apparent contraries; perfect
harmony among all differences:
a) Nh song vi nc: As in water and waves
Song tc la nc. Song nc la mot, nc
song la motWaves are one with waves, and
water is one with water, and water and wave
are one
b) Nh phien nao va Bo e: Phien nao tc Bo
eAs in passion and enlightenment.
c) Nh sinh t va Niet Ban: Sinh t tc Niet
2727
BanAs in transmigration and nirvana.
d) Nh song va chet: Chet la khi au cho cuoc
song khac, song la ang i dan ve cai chet
As in life and death.
e) Ban chat cua ch phap eu giong nhau: All
are of the same fundamental nature.
f) Tat ca la Chan Nh: All are bhutatathata.
g) Chan Nh la tat ca: Bhutatathata is all.
Principle of Indeterminism of the Differentiated
See Vo Nga.
Nguyen Ly Vu Tru: Ribi (jap).
thien Nhat Ban co ngha la chan ly tuyet oi
tac ong va the hien mot cach t phat va
khong b go bo , vo cung khac nhau trong the
gii cac hien tng phu hp vi hoan canh
tng lucIn Japanese Zen literature "cosmic
principle" means the "absolute truth"
manifests itself spontaneously and
unobstructedly in endlessly varied ways in the
phenomenal world, always in a fashion
consonant with the given circumstances.
2) Chu the va oi tng: Subject-object.
Nguyen Ly Vo Nga: Principle of Indeterminism of
the DifferentiatedPrinciple of anatman.
Nguyen Nhan: Hetupratyaya (skt).
1) Hetupratyaya ngha la nguyen nhan hay
nguyen nhan tnh hay tnh nhan duyen. Hetu
va Pratyaya thc ra ong ngha vi nhau. Tuy
nhien, hetu c xem la mot nhan to tham sau
va hieu qua hn PratyayaHetupratyaya
means causation or causality. Hetu and
pratyaya are really synonymous; however,
hetu is regarded as a more intimate and
efficient agency of causation than a Pratyaya.
2) Nhan can ban tao ra nghiep qua va s tai
sanh. He gay nhan at gat quaThe causes
The original or fundamental cause which
produces phenomena, such as karma or
reincarnation. Every cause has its fruit or
consequences.
3) (818-887): Gennin (jap)Ten cua mot v
danh Tang Nhat Ban thuoc Chan Ngon tong
vao the ky th IXName of a Japanese
famous monk of the Shingon Sect in the ninth
century.
Nguyen Nhan Chu Yeu: Main cause or factor.

Nguyen Nhan C Ban: Under-lying causes
Nguyen Nhan au Tien: First CauseNeu ngi
ta tha nhan co nguyen nhan au tien, th ho phai
bien minh c khi b hoi ve nhan cua nguyen
nhan au tien o, v khong co th g thoat ra khoi
quy luat nhan-duyen, quy luat nay c xem la
hien nhien vi moi ngi, tr phi ngi ta khong
muon nghe thay chan lyIf one posits a first
cause, one is justified in asking for the cause of
that First Cause, for nothing can escape the law
of condition and cause which is patent in the
world to all but those who will not see.
Nguyen Nhan Khach Quan: Objective cause or
factor.
Nguyen Nhan Luan Ly: Moral causation.
Nguyen Nhan Luan: Ten ay u la Hoa Nghiem
Nhan Luan, sach xet ve ban tanh can ban cua con
ngi, do ngai Khe Phong Tong Mat, to th nam
cua tong Hoa Nghiem bien soanA treatise on
the original or fundamental nature of man, by
Tsung-Mi, the fifthpatriarch of the Hua-Yen
school, explaining its doctrine, in one book.
Nguyen Nhan Phat Tam Bo e: Causes to
develop Bodhi Mind.
Nguyen Nhan Phu: Subsequent causes
Nguyen Nhan Thien S: Gennin (jap)S
Nguyen Nhan (818-887), mot trong nhng nha s
noi tieng cua Phat giao Nhat BanOne of the
famous monks in Japanese Buddhism.
Nguyen Nhan Tnh: See Nguyen Nhan.
Nguyen Nien: Nam au tien cua mot che o hay
trieu aiThe first year of the regime (reign).
Nguyen Pham Vo Minh: Can Ban Vo Minh
Original innocencePrimal ignoranceSee Vo
Thuy Vo Minh.
Nguyen Quan: Native villageNative place
Place of origin.
Nguyen Quy: Con rua ln, y noi khuon phep tong
chA big turtle, implies internal rules and
regulations of a school.
Nguyen Tam ai S: Gensan Daishi (jap)
Singan-ShoninThien S Lng NguyenT
Tue Thien s hay Tn Nguyen Thng Nhan cua
tong Thien Thai Nhat Ban, thay cua s Nguyen
TnA Tendai Zen master and Genshin's master.
Nguyen Tang: Kinh Tang c khac in vao thi
nha Nguyen theo lenh cua Nguyen The To, bat
au nam 1277 va hoan thanh nam 1290. Tong
2728
cong co 1422 bo vi 6017 quyen. Trong o co 528
bo ai Tha kinh, 242 bo Tieu Tha kinh; 25 bo
Luat ai Tha, 54 bo Luat Tieu Tha; 97 bo Luan
ai Tha, 36 bo Luan Tieu Tha; 108 quyen Hien
Thanh Ky Luc, va 332 quyen Tuc Nhap Tang. ai
e bo Nguyen Tang va Tong Tang cung giong
nhauThe Yuan Tripitaka, compiled by order of
Shih-Tsu (Kublai), founder of the Yuan dynasty,
and printed from blocks; began in 1277, the work
was finished in 1290. It included 1,422 master
work with 6,017 books. It contained 528
Mahayana and 242 Hinayana sutras; 25 Mahayana
and 54 Hinayana vinaya; 97 Mahayana and 36
Hinayana sastras; 108 biographies; and 332
supplementary or general works. In general, it was
similar to the Sung edition.
Nguyen Tang Muc Luc: ai Pho Ninh T ai
Tang Kinh Muc LucTh muc cua toan bo
Nguyen TangThe catalogue of the Yuan
TripitakaSee Nguyen Tang.
Nguyen Tac: PreceptsRule.
Nguyen Tac Bat Di Bat Dch: Hard and fast rule.
Nguyen Tam: Primal mindTam nguyen thuy
khong phan biet oi ai. Theo Khi Tn Luan th
ay la nguon cua moi hien tng. Nguyen tam
tron ay, bao trum khap mi phngThe
original mind behind all things. According to the
Awakening of Faith, the original mind is the
source of all phenomena, the mind which is in all
thingsSee Sam La Van Tng Chi Tam.
Nguyen Than: Purisa (p)Purusa or Atman
(skt)See Than Nga.
Nguyen Than Tinh: Ngoi sao kiem soat s thanh
at danh d va tr kh benh tat phien nao A star
that controls the attainment of honours, and the
riddance of sickness and distresses.
Nguyen Thieu Thien S: Thien S Nguyen Thieu
(1648-1728)Zen Master Nguyen ThieuS goc
ngi Trung Hoa, que Quang ong. Ngai sinh
nam 1648, xuat gia vao tuoi 19 va tr thanh e t
cua Thien s Bon Khao Khoang Vien tai chua
Bao T, tnh Quang ong, Trung Quoc. Ngai la
Phap t i th 33 dong Thien Lam Te. Vao nam
1665, ngai sang Trung Viet va tru tai Qui Ninh,
tnh Bnh nh, ni ma ngai a xay chua Thap
Thap Di a. Thap Thap Di a toa lac tren oi
Long Bch, cach Qui Nhn khoang 25 cay so, qua
khoi th tran ap a, thuoc thon Van Xuan, xa

Nhn Thanh, quan An Nhn. Ve sau, ngai i
Thuan Hoa xay chua Ha Trung, va Phu Xuan xay
chua Quoc An va thap Pho ong. Ngai a tng
phung mang chua Nguyen Phc Tru tr lai
Quang ong e thnh cac bac cao Tang, tng
Phat va phap kh ve to chc gii an Thien Mu.
Sau o ngai vang sac ch lam tru tr chua Ha
Trung. Khoang cuoi i, ngai tr lai chua Quoc
An. Nam 1728, ngai hi co benh, en ngay 19
thang 10, ngai trieu tap o chung lai va thuyet ve
le huyen vi. Xong ngai dan do e t bang ba i ke
th tch:
Th tch knh vo anh
Minh minh chau bat dung
ng ng vat phi vat
Lieu lieu khong vat khong.
(Lang le gng khong bong,
Sang trong ngoc chang hnh
Ro rang vat khong vat
Menh mong khong chang khong).
Viet xong bai ke, ngai an nhien th tch, tho 81
tuoi. o chung dng thap ngai thon Thuan Hoa,
lang Dng Xuan Thng. Chua Nguyen Phc
Chau than lam bia ky va ban thuy hieu la Hanh
oan Thien S. Nay bia van con trc chua
Quoc An. Qua bai ke nay chung ta thay Thien s
muon nhan nhu vi chung ta rang khi noi en tam,
ngi ta ngh en nhng hien tng tam ly nh
cam giac, t tng va nhan thc, cung nh khi noi
en vat, chung ta ngh ngay en nhng hien tng
vat ly nh nui, song, cay, co, ong vat. Nh vay la
khi chung ta noi en tam hay vat, chung ta ch
ngh en hien tng (tam tng va canh tng),
ch khong noi en tam the va vat the. Chung ta
thay rang ca hai loai hien tng (tam tng va
canh tng) eu nng nhau ma thanh, va the tnh
cua chung la s tng duyen, vay sao chung ta
khong thay c rang ca hai loai hien tng eu
cung mot the tnh? The tnh ay co ngi thch goi
la tam, co ngi thch goi la vat, co ngi
thch goi la chan nh. Dau goi la cai g i na,
chung ta khong the dung khai niem e o lng
the tanh nay c. V the tanh ay khong b ngan
ngai hoac gii han. Ban tam luon vang lang va
chieu sang; tuy nhien, ban tam khong phai la mot
vat, ma ban tam cung khong phai la khong co g.
T quan iem hp nhat, ngi ta goi no la Phap
than. T quan iem nh nguyen, ngi ta goi no
2729
la Tam khong ngan ngai oi mat vi the gii
vo ngai. Kinh Hoa Nghiem goi no la Tam vo ngai
va canh vo ngai. Ca hai dung hp nhau mot cach
vien man nen goi la tam canh vien dung.A
Chinese Zen Master from Kuang-Tung. He was
born in 1648, left home at the age of nineteen and
became a disciple of Zen Master Bon Khao
Khoang Vien at Bao T temple in Kuang-Tung,
China. He was the Dharma heir of the thirty-third
generation of the Linn-Chih Zen Sect. In 1665, he
went to Central Vietnam and stayed in Qui Ninh,
Bnh nh, where he established Thap Thap Di
a Temple. The temple is situated on Long Bch
hill, about 25 kilometers from Qui Nhn City,
across ap a town, in Van Xuan hamlet, Nhn
Thanh village, An Nhn district. Later, he went to
Thuan Hoa to build Ha Trung Temple, then to Phu
Xuan to build Quoc An Temple and Pho ong
Stupa. At one time, he obeyed order from Lord
Nguyen Phc Tru to return to Kuang-Chou to
invite more high-rank Chinese monks to Vietnam,
and to obtain more statues of Buddhas as well as
religious ritual instruments in preparation for a
great Vinaya-affirming ceremony at Thien Mu
temple. Later on he received an edict to be
headmonk of Ha Trung temple. At the end of his
life, he moved to Quoc An temple. In 1728, after
being slightly ill, he summoned all his disciples
and delivered a discourse on the wonderful truths
of Buddhism. After giving his instructions to the
disciples, he wrote his last poem:
The image in the mirror,
The latter tranquil in itself,
Should not be considered as real.
The reflection from a gem,
The latter perfectly clear in itself,
Should not be taken as true.
Things existing to you do not really exist.
What is non-existent to you is truly non-
existent.
Having finished this poem, he peacefully breathed
his last breath, at the age of 81. His disciples built
a stupa in his memory at Thuan Hoa hamlet,
Dng Xuan Thng village. Lord Nguyen Phc
Chau himself wrote the eulogy for his tomb, and
honored him with postthumous title Hanh oan
Thien S. The stele now remains in front of Quoc
An temple. Through this verse, we see the master
 2730

wanted to remind us that when we speak of mind, Tang Kinh Phat Giao Nguyen Thuy Truyen
we usually think of psychological phenomena, thong giao phap cua cac trng lao, truyen thong
such as feelings, thoughts, or perceptions. When duy nhat cua mot nhom cac trng phai con sot lai
we speak of objects of mind, we think of physical c phai ai Tha goi la Tieu Tha. ay la
phenomena, such as mountains, trees, or animals. truyen thong chiem u the vung ong Nam A,
Speaking this way, we see the phenomenal ac biet la Thai Lan, Sri Lanka, Mien ien, Lao
aspects of mind and its objects, but we dont see va Cam Bot. Mac du khong co c s lch s nao,
their nature. We have observed that these two nhng trng phai Theravada tuyen bo rang ho
kinds of phenomena, mind and objects of mind, chnh la hau than cua phai Thng Toa Bo An
rely on one another for their existence and are o. Nguon goc cua truyen thong nay ong Nam
therefore interdependent. But we do not see that A theo vet t thi Mahinda, con trai cua vua A
they themselves have the same nature. This Duc, mot v tang a hng dan mot oan truyen
nature is sometimes called mind and sometimes giao en Sri Lanka. T c s nay ma sau nay no
called suchness. Whatever we call it, we cannot truyen i khap vung, va trong nhng thap nien gan
measure this nature using concepts. It is boundless ay no a thu hut mot so gia tang ang ke nhng
and all inclusive, without limitations or obstacles. sinh vien Au Chau va My Chau. Truyen thong
The mind nature is serene and luminous; however, nay t hao v no la truyen thong Phat giao bao thu
the mind nature is not a thing, and not nothing. sau xa nhng giao phap va thc hanh trong kinh
From the point of view of unity, it is called tang Pali, he thong kinh tang ma truyen thong xem
Dharmakaya. From the point of view of duality, it la giao ien Phat giao xac thc duy nhat. Tuy
is called mind without obstacle encountering nhien, khong ai trong chung ta biet ro ay la ngon
world without obstacle. The Avatamsaka Sutra ng nguyen thuy trong kinh ien cua trng phai
calls it unobstructed mind and unobstructed object. Thng Toa Bo hay khong. Du sao i na chung
The mind and the world contain each other so ta van co the xem trng phai Nguyen Thuy nh
completely and perfectly that we call this perfect la ai dien cua trng phai Thng Toa Bo
unity of mind and object. Order of the Teachings of the Elders, the only
Nguyen Thieu Sieu Bach: See Nguyen Thieu. surviving tradition of the collection of schools
Nguyen Thuy: Prabhu (skt)Beginning referred to collectively as Hinayana by their
OrginalPrimitiveIn the beginning. Mahayana opponents, and as Nikaya-Buddhism. It
Nguyen Thuy Cu Tuc Gii: Patimokkha (p) is the dominant tradition in Southeast Asia, is
Pratimoksha (skt)Gii luat c ghi trong tang particularly strong in Thailand, Sri Lanka, Burma,
luat (227 gii cho Ty khu va 311 gii cho Ty Laos, and Cambodia. Although there is no
khu ni), tang au tien trong Tam Tang Pali cua historical basis for the claim, modern Theravada
Phat giao nguyen thuy. Ch Tang Ni moi thang traces itself back to the Sthavira tradition in India.
phai tung gii bon hai lan vao ngay mi bon va Its origins in Southeast Asia are traced back to
ba mi moi thangThe 227 disciplinary rules Mahinda, the son of King Asoka who became a
binding on the Bhikkhu and 311 for Bhikkhuni, Buddhist monk and led a mission to Sri Lanka.
according to the Theravada Buddhism, recited on From this base it later spread throughout the
Uposatha days (nhng ngay Bo Tat) for the region, and in recent decades has attracted
purposes of confession. considerable increasing numbers of students in
Nguyen Thuy Phat Giao: Theravada Buddhism Europe and North America. It prides itself on
Thng Toa BoSee Phat Giao Nguyen Thuy. being a deeply conservative school of Buddhism
Nguyen Thuy Tam Tu: Tam Tu theo truyen thong and bases its teachings and practices on the Pali
Phat giao Nguyen ThuyThree ways of Canon, which it considers to be the only authentic
discipline of a hearerThree ways to Buddhist canon. However, no one is clear if this
Enlightenment according to the Theravadan was the language of the original canon of the
BuddhismSee Thanh Van Tam Tu. Sthaviravadin School. However, it is possible for
Nguyen Thuy Tang: Theravada Nikaya (skt)

us to consider Theravada as representative of the
Sthaviravadin School.
Nguyen Tieu: em ram thang gieng am lch
Night of fifteen day of January (lunar month).
Nguyen Tn: Genshin (942-1017)Ngi i tien
phong trong Tnh o tong Nhat Ban, nhan manh
en viec vang sanh trong coi Cc Lac cua c
Phat A Di a. Khong giong nh nhng nhan vat
ve sau nay trong truyen thong, ong chu trng
viec niem Phat phai i oi vi thien quan. Tac
pham co anh hng ln nhat cua ong la quyen
"Vang Sanh Tnh o Toat Yeu." Sau mi nam
ngo ao, thien s Nguyen Tn nhan chc vu vien
trng cua mot thien vien noi tieng. Cuoi cung s
ri thien vien va i an c tai mot vung que heo
lanh, ni khong ai biet s la ai. Song hoa ong vi
dan lang, s thng day am tre a phng oc, very enigmatic, especially the third and the sixth.
viet, toan, va t t gii thieu chung vi giao ly nha
Phat mot cach gian tiep. Sau cung, nhieu thien
sinh biet cho va tm en s. T t khong mot trang
trai nao vung que nay ma khong c cac thien
sinh en tro, va chnh ni ay thien s Nguyen Tn
a ao tao ra nhieu e t kiet xuat cho Thien tong
Nhat Ban ve sau nayThe 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). For ten
years after his enlightenment, Gessen served as
the abbot of a well-known monastery. Finally he
left the monastery and went to live in a hermitage
where no one knew who he was. Mixing in with
villagers, Gessen used to teach the local children
reading, writing, and arithmetic, gradually
introducing them to Buddhist ideas in an indirect
manner. Eventually Zen seekers from all over the
country came looking for him. Gradually there
was not a barn or a cowshed within miles of his
hermitage but had been rented as lodgeings by
students and followers of the great Zen master
Gessen.
2731
Nguyen Tnh: Ca tanh nguyen thuyThe original
character.
Nguyen Tnh Thap Mon: Mi ieu khuyen ran
cua thien s Nguyen Tnh cho hanh gia tu Thien
hay mi bc trong tu tap Thien. Mi e ngh
nay c xem la rat quan trong, nhng mot so rat
b hiem, nhat la ieu th ba va ieu th sau. Tuy
vay, theo Thien s Nguyen Tnh, toan the cong
phu Thien ma hanh gia co the thanh tu trong tron
ca mot kiep song co the tom tat trong mi giai
oan nay, va chung co the c dung lam tieu
chuan e o lng hay tham nh mc o ngo va
thanh tu cua hanh giaYuan Tsin's ten advices
to Zen practitioners (or ten successive steps of
Zen practice). These ten steps are considered to
be of great significance, but some of them are
Yet, according to Zen master Yuan Tsin, the
entire work of Zen that one may accomplish in
one's whole lifetime may be summarized in these
ten steps, which can be used as a yardstick to
measure or judge one's realization and
accomplishment.
1) Hanh gia phai tin vao giao ngoai biet truyen:
Practitioners must believe that Zen is a
special transmission outside the teachings.
2) Hanh gia phai biet ro nhan duyen cua giao
ngoai biet truyen: Practitioners must
understand clearly the causes and conditions
of the special transmission outside the
teachings.
3) Hanh gia phai lanh hoi c y ch duy nhat
cua hu tnh thuyet phap va vo tnh thuyet
phap khong hai khong khac. Nh vay, theo
Thien s Nguyen Tnh, khi mot ngi at en
trang thai "Ngo," ngi ay the nghiem tat ca,
va tat ca eu dung nhiep bi va ong nhat vi
ai ao. Ca cac hu the hu tnh va vo tnh
eu song ong trong cai "ai Toan The" nay.
Nh the ngay ca cac vat vo tnh cung co the
thuyet phap: Practitioners must comprehend
the only one purpose of preaching for living
beings and for non-sentient beings
(inanimate), it is not two and not different.
Thus, according to Zen master Yuan Tsin,
when one reaches the state of Enlightenment,
he experiences all, and all is embraced by and
identical with the Great Tao. Both sentient

and insentient beings are alive in this "Great
Whole." Thus even insentient beings are
capable of preaching the Dharma.
4) Hanh gia phai thay tanh ro rang nh xem o
vat trong long ban tay: Practitioners must see
their own nature clearly as they see things the
the palm of their hand.
5) Hanh gia phai co con mat trach phap. Nh
vay, theo Thien s Nguyen Tnh, "Phap
Nhan" phan biet co ngha la kha nang phan
viet va anh gia ung tat ca cac giao ly va tat
ca nhng s vat: Practitioners must have the
eye of distinguishment (investigation or
choosing of the law). Thus, according to Zen
master Yuan Tsin, the distinguishing "Eye of
Dharma" means the capability of making
correct discriminations and evaluations of all
teachings and all things.
6) Hanh gia phai i vao canh gii bat dt dau vet
y nh ng i cua chim. Nh vay, theo Thien
s Nguyen Tnh, "ieu ao," "Sieu Viet
ao," hay "Huyen Lo" c e ngh vi
nhng hanh gia tu Thien, ac biet la nhng v
mi bat au, nen song biet lap mot thi gian
e thuan thuc s ngo Thien cua mnh:
Practitioners must enter the realm of no traces
just like the path of the birds. Thus, according
to Zen master Yuan Tsin, the "Path of the
Birds" and the "Road of Beyond," or "Road of
Wonder," are recommended for Zen
practitioners, especially for Zen beginners,
that they should live in solitude for a time in
order to mature their Zen realization.
7) Hanh gia phai van vo toan tai: Practitioners
must be able to utilize both the pen and the
sword.
8) Hanh gia phai luon tam niem pha ta hien
chanh. Nh vay, theo Thien s Nguyen Tnh,
pha ta la can thiet e cu o chung sanh ang
am chm trong bien chap trc, con hien
chanh cung la can thiet v e xien dng Phat
phap: Practitioners must always keep in mind
the idea of "breaking the false and making
manifest the right." Thus, according to Zen
master Yuan Tsin, refutation is necessary to
save all sentient beings who are drowned in
the sea of attachment while elucidation is also
important in order to propagate the teaching
2732
of the Buddha.
9) Hanh gia phai tin ni "ai C ai Dung",
ngha la phai biet rang thien phap vi dieu va
thc tien la mot trong nhng giao phap v ai
cho chung ta tiep nhan va truyen trao:
Practitioners must believe that the wonderful
and practical teaching of Zen is one of the
great teachings for us to receive and transmit.
10) Hanh gia phai nguyen qua lai cac ng
chung sanh, co the i vao neo Bo Tat e cu
o chung sanh ch khong vao qua v Phat:
Practitioners must vow to go through all the
six ways of sentient existence, can enter the
Bodhisattva path, but vow not to enter the
Buddhahood.
Nguyen Tnh Thien S (1065-1135): Zen master
Yuan TsinNguyen Tnh la ten cua mot v
Thien s noi tieng cua Trung Hoa, ngi a
viet ra mi ieu khuyen ran cho hanh gia tu
Thien hay mi bc trong tu tap Thien. Mi
e ngh nay c xem la rat quan trong, va
theo Thien s Nguyen Tnh, toan the cong
phu Thien ma hanh gia co the thanh tu trong
tron ca mot kiep song co the tom tat trong
mi giai oan nay, va chung co the c
dung lam tieu chuan e o lng hay tham
nh mc o ngo va thanh tu cua hanh gia
Yuan Tsin, name of a famous Chinese Zen
master who wrote the ten advices to Zen
practitioners (or ten successive steps of Zen
practice). These ten steps are considered to
be of great significance, and according to Zen
master Yuan Tsin, the entire work of Zen that
one may accomplish in one's whole lifetime
may be summarized in these ten steps, which
can be used as a yardstick to measure or
judge one's realization and accomplishment
See Nguyen Tnh Thap Mon.
Nguyen Tnh:
1) Ten cua mot v danh Tang Trung Hoa vao
thi nha Tong (960-1279)Name of a
Chinese famous monk who lived in the Sung
Dynasty in China.
2) Ten cua mot v danh Tang Trung Hoa vao
thi nha ng (618-907)Name of a
Chinese famous monk who lived in the T'ang
Dynasty in China.
Nguyen To: Yeu to tao thanhElements.

Nguyen To: V To au tien khai sang ra tong
phaiThe First Patriarch who founds a sect.
Nguyen Trang: Primitive state.
Nguyen Trieu: Ten cua mot v Thien s Trung
Hoa, thuoc phai ai Hue, tong Lam Te vao thi
nha Tong (960-1279)Name of a Chinese Zen
master of the Ta-Hui branch, Lin-chi Sect, in the
Sung Dynasty in China.
Nguyen Trng (1284-1357): Ten cua mot v
Thien s Trung Hoa, thuoc tong Lam Te vao thi
nha Nguyen (1280-1368)Name of a Chinese
Zen master of the Lin-chi Sect in the Yuan
Dynasty in China.
Nguyen Tuyen (1323-1390): Ten cua mot v
Thien s Nhat Ban thuoc tong Lam Te vao the ky
th XIVName of a Japanese Zen master of the
Rinzai Sect in the fourteenth century.
Nguyen Viet Hu, B Viet Vo: Nguyen cao luc
nao cung noi co nhng b cao luc nao cung noi
khong, y noi ai cung muon gianh phan thang ve
mnhPlantiff says yes, the dependant says no.
Nguyen Y: The primary meaning of a word.
Nguyen Chua Trieu: Trieu ai Chua Nguyen
ang Trong Viet Nam (1600-1777)The
Nguyen Lord Dynasty in Southern Vietnam.
Nguyen Phc Hiep Thien S (1653-1693): Ten
cua mot v Thien s Viet Nam vao the ky th
XVII. Ngai la mot trong nhng ngi con trai cua
Chua Nguyen Phuc Tan, xuat gia luc con nho vi
Phap hieu la Minh Thien. Hau het cuoc i ngai
hoang hoa nhng vung at xa kia thuoc Cham
PaName of a Vietnamese Zen master in the
seventeenth century. He was one of Nguyen Phuc
Tan's sons, left home to become a monk when he
was young, his dharma name was Minh Thien.
Most of his life, he spread the Buddha-dharma in
areas used to belong to Champa.
Nguyen Tay Sn Trieu: Trieu ai nha Nguyen
Tay Sn Viet Nam (1778-1802)The Nguyen
Tay Son Dynasty in Vietnam.
Nguyen Trieu: Trieu ai nha Nguyen (c lap
nen bi vua Gia Long) Viet Nam (1802-1945)
The Nguyen Dynasty (founded by King Gia Long)
in Vietnam.
Nguyen: Pranihita or Pranidhana (skt)Nguyen
la phat khi t trong tam tng mot li the, hay li
ha kien co, vng ben, nhat quyet theo uoi y
nh, muc ch, hoac cong viec tot lanh nao o cho
2733
en luc at thanh, khong v bat c ly do g ma thoi
chuyen lui sutVow is something that comes
from the heart and soul, a deep rooted promise,
swearing to be unrelenting in seeking to attain a
goal. This is having a certain mind-set or
something one wishes to achieve and never give
up until the objective is realized.
Nguyen An Lac Hanh: Pleasant practice of the
vow of a BodhisattvaHanh an lac ni nguyen
Theo Kinh Phap Hoa, c Phat day mot v Bo Tat
nen thc hanh hanh an lac ve nguyen nh sau:
An lac hanh ni nguyen co ngha la co mot tinh
than t thien ln lao. V Bo Tat nen to long thng
xot ln lao oi vi nhng ngi tai gia va ngay ca
ch Tang, nhng ngi cha la Bo Tat, nhng lai
thoa man vi nhng y tng ch ky la ch cu lay
rieng mnh. V ay cung nen quyet nh rang mac
du bay gi ngi ta cha cau, cha tin, cha hieu
nhng g c Phat a giang day trong kinh nay,
khi at c toan giac th vi nang lc sieu pham
va va nang lc tr tue, v ay se dan ho vao an tru
trong phap nay.According to the Lotus Sutra,
the Buddha gave instructions to all Bodhisattvas
on Pleasant practice of the vow as follows: The
pleasant practice of the vow means to have a spirit
of great compassion. A Bodhisattva should beget a
spirit of great charity toward both laymen and
monks, and should have a spirit of great
compassion for those who are not yet Bodhisattvas
but are satisfied with their selfish idea of saving
only themselves. He also should decide that,
though those people have not inquired for, nor
believed in, nor understood the Buddhas teaching
in this sutra, when he has attained Perfect
Enlightenment through his transcendental powers
and powers of wisdom he will lead them to abide
in this Law.See T An Lac Hanh.
Nguyen Ba La Mat: Aditthana-paramita (skt)
Perfection of determinationTranscendental
vowingVow paramitaNguyen Ba La Mat la
lam ay u Pho Hien Hanh nguyen. Ba La Mat
th tam trong Thap Ba La Mat cua Bo Tat, thng
cau Bo e, ha hoa chung sanh. Bo Tat nguyen
phat xuat t s tnh giac cua Bo Tat ve the gii
kho auTranscendental vowing means fulfilling
the great vows of Universal Good. The vow
paramita, the eighth of the ten paramitas, a
bodhisattvas vow to attain bodhi, and save all

beings to the other shore. The Bodhisattva
pranidhana was inspired by his recognition of the
terrible suffering of the worldSee Mi Ba La
Mat.
Nguyen Ba La Mat Bo Tat: Pranidhana-
bodhisattva (skt)Vow-paramita-bodhisattva
Perfection of determination Bodhisattva.
Nguyen Bat Khong: Fruitful vowsNguyen bat
khong, v theo s niem cua chung sanh, ch Bo
Tat khien ho lam viec cung dng thu thang thanh
tu cac nguyenFruitful vows, causing whatever
sentient beings are thougth of to make excellent
offerings and accomplish undertakings.
Nguyen Ch Cau Man Tuc: Tm cach lam tron li
nguyenSeeking the fulfilment or resolves or
aims.
Nguyen Chu: Li bon nguyen trong tien kiep
khuyen khch con ngi xay chua hay chep kinh,
van van, a dan con ngi ay thanh Phat hay
vang sanh Tnh oThe original vow or resolve
in a previous existence which incites a man to
build a pagoda, copy a sutra, etc., leading him to
become Buddha or reach the Pure Land.
Nguyen ac Thanh Qua V Phat: Phat Tam Bo
eResolve on Buddhahood.
Nguyen o:
1) Quoc o thanh tu do li nguyen, hay Tnh
o cua c Phat A Di aThe land of the
vow, the Pure Land of Amitabha.
2) Li nguyen cua c Phat A Di a, o thoat
tat ca chung sanh tn tam: Salvation through
trust in the vow, e.g. of Amitabha.
Nguyen Hai: Li the nguyen cua v Bo Tat sau
rong nh bien caThe Bodhisattva vow is deep
and wide likened to the ocean.
Nguyen Hanh: The nguyen va tu hanh, hai ieu
ho tr lan nhau trong viec tu hanh (khong the
thieu mot)To vow and perform the discipline
the vow involves.
Nguyen Hoc Thien S (?-1174): Zen master
Nguyen HocThien s Viet Nam, que Phu
Cam, Bac Viet. Luc con rat tre, ngai xuat gia lam
e t Thien s Vien Tr tai chua Mat Nghiem, va Nh vay, moi ngi phai t quan sat va t tnh
tr thanh phap t i th 10 dong Thien Vo Ngon thc; moi ngi phai quay ve t tam cua chnh
Thong. Ngai tru tai nui Ve Linh tu tap kho hanh
va thien nh. Ve sau vua Ly Anh Tong truyen
chieu ch trieu hoi ngai ve kinh o giang phap cho
hoang gia. Roi sau o ngai di ve chua Quang
2734
Bao Nh Nguyet e tiep tuc hoang hoa cho en
khi ngai th tch vao nam 1174. Ngai thng nhan
manh: Hanh gia nen luon nh rang khong co mot
li nao co the xng ang e c dung cho ao
nay. o la ly do tai sao nhieu Thien s khong
dung van t hay ngon ng. Hanh gia khong bao
gi nen chu trong vao ngon ng van t, v tam
mnh khong co hnh tng th lam sao co the dung
li noi e dien at cai khong hnh tng ay c.
Chnh v vay ma nha Thien da vao thc tap va
trc giac hn la van t sach v hay s tr giup ben
ngoai. Vay th hay c e tam mnh hien long trong
cai ma mnh thay. Hoa than ng hien khong tnh
c, ay day trong h khong, nhng tren thc te,
rot lai khong co cai nao co hnh tng ca. Mot
trong nhng bai ke Thien noi tieng ve Vo Ngon
van con co gia tr noi theo cho hanh gia tu Thien
hom nay:
Lieu ngo than tam khai tue nhan,
Bien hoa linh thong hien bao tng.
Hanh tru ngoa toa oc trac nhien,
ng hien hoa than bat kha lng.
Tuy nhien sung tac bien h khong,
Quan lai bat kien nh hu tng.
The gian vo vat kha ty huong,
Trng hien linh quang, minh lang lang.
Thng thi dien thuyet bat t ngh,
Vo ac nhat ngon d vi ang.
(Than tam lieu ngo mat tue m,
bien hoa linh thong bay tng bau.
i ng ngoi nam rieng vng vang,
hoa than ng hien au tnh c.
Mac dau ay day ca h khong,
xem ra nao thay co tng g?
The gian khong co vat e sanh,
Thng hien linh quang sang khap ni.
Luon luon dien noi khong ngh ban,
Khong co mot li cho thoa ang).
Ngai thng nhac nh e t ve ao nh sau:
c phat noi tam a thanh hnh ra vu tru va tat
ca cac the gii. Van phap chnh la tam hien long.
Noi cach khac, cac ong thay tam an tren van phap.
mnh, trong th ieu hoa tam tanh, ngoai th cung
knh moi ngi, ay la thc tu vay. Hanh gia phai
t bo ai duc, biet c nguon tam, thau triet giao
phap cua Phat, hieu phap vo vi. Ben trong khong

co cai e c, ben ngoai khong co cho e cau. transform in countless forms; but in reality, they
Tam khong chap thu ni ao, cung khong he luy
bi nghiep, khong co suy tng, khong co tao tac,
khong co tu, khong co chng, chang can trai qua
cac Thanh v ma t thanh cao tot, o goi la ao.
Di ay la mot trong nhng bai ke thien noi
tieng ve ao cua ngai:
ao vo anh tng,
Xuc muc phi dieu,
T phan suy cau,
Mac cau tha ac.
Tung nhieu cau ac,
ac tc bat chan,
Thiet s ac chan,
Chan th ha vat.
S d, tam the ch Phat,
Lch ai To s,
An tho truyen tam,
Diec nh th thuyet.
(ao khong hnh tng, trc mat chang xa,
Xoay lai tm kiem, ch cau ni khac.
Du cho cau c, c tc chang chan. as follow: The Buddha said the mind created the
V co c chan, chan ay vat g?
V the, ch Phat ba i, lch ai To s,
An tho truyen tam, cung noi nh the).
A Vietnamese Zen master from Phu Cam, North
Vietnam. When he was very young, he was a
disciple of Zen master Vien Tr at Mat Nghiem
Temple, and became the tenth generation of the
Wu-Yun-Tung Zen Sect. He stayed at Mount Ve
Linh to practice ascetics and meditation for two
years. Later, king Ly Anh Tong sent an Imperial
Order to summon him to the royal palace to
preach Dharma to the royal family. Then he
moved to Quang Bao Temple in Nh Nguyet and
stayed there to expand Buddhism until he passed
away in 1174. He always emphasized: Zen
practitioners should always remember there is not
a word deserved to use to describe this Tao. This
is the reason why many Zen masters do not use
words or speech. You should never focus on words
and speech because your mind has no form, and
how can you describe such a no-form thing? For
this reason, the Zen or intuitive school does not
set up scriptures. It lays stress on meditation and
intuition rather than on books and other external
aids. Let your mind manifest in the form of things
that you see. Although things manifest and
2735
have no form to be identified at all. One of his
famous Zen poems on No Words is still worthy
to be followed by Zen practitioners nowadays:
Comprehending the mind and body completely,
you will open the eye of wisdom,
Transforming marvelously and revealing
the auspicious appearances.
You should stay firmly while walking,
standing, sitting and lying
Although things manifest and
Transform in countless forms;
But in reality,
They have no form to be identified at all.
There is nothing in the world
That can be compared to
This sacred light that illuminates everywhere.
Of which the unthinkable meaning is preaching
constantly,
Nevertheless, there is not a words deserving.
He always reminded his disciples about the Way
universe and all the worlds. All things are exactly
manifested by the mind. In other words, the mind
seals on all things. Thus, you should each observe
and be self-awakened; you should each turn into
your own mind. Within yourself, regulate your
mind and nature; outside yourself, respect others.
That is the real meaning of cultivation.
Practitioners should renounce love, cut (uproot)
desire and recognize the source of their minds.
They penetrate the Buddhas Wonderful Dharmas
and awaken to unconditioned dharmas. They do
not seek to obtain anything internal; nor do they
seek anything external. Their minds are not bound
by the Way nor are they tied up in Karma. They
are without thoughts and without actions; they
neither cultivate nor achieve (certify); they do not
need to pass through the various stages and yet
are respected and revered. This is what is meant
by the Way. Below is one of his famous Zen
poems on the Way:
The Way is formless
In front of your eyes, not far away.
Reflect on yourself, and find the Way,
Do not look for it elsewhere.
Even if you could find it elsewhere,
The one you found must be untrue.
 2736

If you think you have found the truth, Nguyen Lc: Pranidhanabala (skt)Lc cua li
Then ask yourself which thing is that truth? the nguyenThe power of the vowPower of
Thus the Buddhas of three periods, the will (good for onself and others)Nguyen lc,
And the Patriarchs of successive generations, v tat ca mong cau eu lam cho vien man. Nang
Who transmitted the mind seal, lc lam cho moi li nguyen c thanh tu.
All said like that. Nguyen lc kien quyet cua mot v Bo Tat la cu
Nguyen Hue: Prani-Prajna (skt)The nguyen va o nhat thiet chung sanhPower of vows,
tr hueVow and wisdomSee The Nguyen and fulfilling all aspirations. The power of making
Tr Tue. every prayer fulfilled. The inflexible resolve of a
Nguyen Khong: Adhitthanasunnam (p) Bodhisattva is to save all sentient beings.
Emptiness of Vow. Nguyen Lc Tr: Support by the power of vows.
Nguyen Luan: The vow-wheel. Nguyen Lc Vang Sanh: Seeking rebirth through
1) The nguyen cua Bo Tat ben vng, pha tan het the power of vows.
thay chng duyen nghch canh, giong nh Nguyen Phat: Mot trong mi loai than Phat, tc
luan bao cua Luan Vng: The vow-wheel of la hoa than Phat trong tam tng thanh aoA
a Bodhisattva, which overcomes all Buddha of the vow, who passes through the eight
opposition. forms of an incarnate Buddha, one of the ten
2) Than cua Bo Tat luan chuyen v the nguye n bodies of a Thus-Come-OneSee Nguyen Than.
cua chnh mnh: The revolving of the Nguyen Sanh: Nguyen vang sanh Tnh oVow
bodhisattvas life around his vow. to be reborn in the Pure Land.
Nguyen Luan Phat: Cakrasamvara (skt)Wheel Nguyen Tac: Nguyen tr thanh, chang han nh
vow BuddhaV Phat trong Mat giao, nhan vat nguyen tr thanh PhatResolve to be or become,
trung tam cua Nguyen Luan Chu. Nguyen luan e.g. resolve to become Buddha.
chu c xep vao loai chu Du Gia cao nhat va Nguyen Tac Phat: Nguyen thanh PhatResolve
c cac trng phai Phat giao Tay tang tu tap. to become a Buddha.
Nguyen Luan Phat ac biet lien he vi viec thanh Nguyen Tam Muoi: Samadhi of vowTham nh
tnh tam linh, v vay ma le iem ao tu tap lien he ve le khong con nguyen cau naSamadhi
ti Ngai thng c ban cho cac thien sinh mi on getting rid of all wish or desire.
bat au. Ngi ta noi tu tap Nguyen Luan rat co Nguyen Tanh Hanh: Bo Tat thuan theo sau Ba
hieu qua trong viec chuyen hoa nhng hoan canh La Mat ma tu hanhBodhisattvas vow-nature is
xau thanh nhng thuan duyen cho viec tien trien in accordance with the six paramitas.
tam linh. Mo ta bang hnh th Ngai thng c Nguyen Tam: Tam phat the nguyenThe mind
hoa vi da xanh, bon au, tam tay, vi mot mieng of resolveTam nguyen t li li tha. Tam
da cop ngay tren that lng, quyen lay ngi phoi nguyen cua Phat la cu o chung sanhThe mind
ngau la VajravarahiTantric Buddha who is the of the will for good for oneself and others. The
central figure of the Cakrasamvara-tantra. This is heart of resolve of Buddha to all beings.
classed as a highest yoga tantra (Anuttara-yoga- Nguyen Tam Tru: Action at will in anything in
tantra) and is practiced in all orders of Tibetan anywhere or the mind that resides in vowsAn
Buddhism. He is particularly associated with tru gii t tai, co the dao chi mi phng, en
mental purification, and so initiation into practices au eu theo nh nguyen. o goi la nguyen tam
relating to him is often given to beginning truAbiding in the precepts with self-mastery,
students. Cakrasamvara practice is said to be they can roam throughout the ten directions, going
effective in transforming negative situations into anywhere they wish. This is called the mind that
opportunities for spiritual progress. resides in vows.
Iconographically, he is commonly depicted with Nguyen Than: Nguyen PhatMot trong mi
blue skin, four heads and eight arms, with a tiger than Phat, nguyen sanh ve cung tri au Suat e
skin draped over his loins (that lng), and cu o chung sanhThe resolve of a Buddha to
embracing his consort (phoi ngau), Vajravarahi.

be born in the Tusita heaven for the work of
saving all beingsSee Thap Than Phat.
Nguyen Thuyen: Bon nguyen cua c Phat A Di
a cu o chung sanh vang sanh Tnh o c
sanh vi chiec thuyen a ho ao b nganThe
Amitabhas vow likened to a boat which ferries all
beings to his Pure Land.
Nguyen Thc: Mot trong nam thc an tinh than
nuoi dng thien can, ngi tu theo Pha t luon lay
nguyen lc e gi gn than giong nh viec an uong
trong i thngVow-food; to nourish the life
by the vow, and thus have strength to fulfil its
duties, one of the five kinds of spiritual food which
good roots of goodness are nourishedSee Ngu
Thc.
Nguyen Trang Nghiem: Nguyen trang nghiem, v
khong thoi chuyen ni hoang the cua ch Bo Tat
a phatThe adornment of vows, the universal
vows undertaken by all Enlightening Beings never
regressingSee Mi Trang Nghiem Cua Ch
ai Bo Tat.
Nguyen Tr: Pranidhi-jnana (skt)Tr hue phat ra
do ket qua cua li nguyenWisdom resulting
from the vow.
Nguyen T Tai: Pranidhana-vasita (skt)Nguyen
t tai, v trong cac coi ch Bo Tat tuy duc tuy thi
ma thanh chanh giac. c Phat co nang lc at
chng ngo bat c luc nao va bat c au nh Ngai Nguyet Am Thien Qua Thien S (1079-1152):
muonControl of will, Bodhisattvas are able to
achieve true awakening in any lands whenever
desired. The power of attaining enlightenment at
any moment and in any place as He (Buddha)
wills.
Nguyen Vang Sanh Tnh o: Vow to be reborn
in the Pure Land.
Nguyen Vo Ngai Dung: Unimpeded function
relating to vowsSee Mi Nguyen Vo Ngai
Dung Cua Ch ai Bo Tat.
Nguyen Vng: King of the vowsT dung e
ch c Phat A Di aThe term refers to
Amitabha Buddha.
Nguyet (Satellite): CandraSomaKy at La
Ky a LaChien at LaTo MaMoon.
1) Mat Trang: The moon.
2) Sang Da Than: Ngi tao ra ban em:
Nisakara (skt)Maker of the night.
3) Tinh Tu Vng: Naksatranatha (skt)Vua
cua het thay tinh tuLord of constellations.
2737
4) Hy Hoai Chi au S: The crest of Siva.
5) Lien Hoa Vng: Kumuda-pati (skt)Chua
te Lien HoaLotus lord.
6) Bach Ma Vng: Svetavajin (skt)V chua te
cua cac loai bach maDrawn by white
horses or lord of white horses.
7) ai Bach Quang Than: Sitamsu (skt)V
Than phong ra nhng tia sang trangThe
spirit with white rays.
8) Lanh Quang Than: Sitamarici (skt)V Than
vi nhng tia sang mat duThe spirit with
cool rays.
9) Loc Hnh Than: Mrganka (skt)Than co
tng hay hnh thc cua loai naiThe spirit
with marks or form like a deer.
10) Da Tho Hnh Than: Sasi (skt)V Than co
tng mao hay hnh thc cua mot con tho
The spirit with marks or form like a hare.
Nguyet Ai Chau: Candrakanta (skt)Ngoc chau
Nguyet Ai, c dung e ban nc hay maThe
moon-love pearl or moonstone, which bestowes
abundance of water or rain.
Nguyet Ai Tam Muoi: Phat nhap Nguyet Ai Tam
Muoi (nh anh trang mat du) nham tr nhiet nao
thng ghet cua chung sanhA Buddhas moon-
love-samadhi, in which he rids men of the
distresses of love and hate.
Gettan Zenka (jap)Yueh-an-Shan-kuo (Wade-
Giles Chinese)Yue'an Shanguo (Pinyin
Chinese)See Thien Qua Nguyet Am Thien S.
Nguyet Am Tong Quang: Gettan-soko (jap)
Ten cua mot v Thien Tang Nhat BanName of a
Japanese Zen monk.
Nguyet Ba Thu Na: Upasunya (skt)Cao Khong,
ten cua mot v Tang An o, con cua vua u Thien
NiAn Indian monk, son of king Udyana.
Nguyet Cai: Candracchattra (skt)Theo Kinh
Duy Ma Cat, co mot v trng gia trong thanh Ty
Xa Ly (a tng vao phng trng cu a ngai Duy
Ma nghe giang ve Bat Nh phap mon). Nguyet Cai
a thnh cau s tr giup cua Tay Phng Tam Ton
(A Di a, ai The Ch va Quan Am) e diet tr
chng dch hach cua chung sanhAccording to
the Vimalakirti Sutra, there was an elder of
Vaisali, who at the Buddhas bidding sought the
aid of Amitabha, Mahasthamaprapta and Kuan-

Yin, especially the last, to rid his people of a
pestilence.
Nguyet Chi Bo Tat: Dharmaraksa (skt)Indu-
Dharmaraksa (skt)am Vo LanTruc Phap
HoPhap Truc LanSee am Ma La Sat.
Nguyet Chi Quoc: The Yueh-Chih or Indo-
SeythiansNguyet Th QuocTen nc pha
tay An oName of a country, west of India
See o Hoa La.
Nguyet Chu Tho Que (1460-1533): Ten cua mot
v Thien s Nhat Ban thuoc tong Lam Te vao the
ky th XVIName of a Japanese Zen master of
the Rinzai Sect in the sixteenth century.
Nguyet Chung: Candravamsa (skt)Dong doi
mat trang, mot dong ho thuoc giai cap Sat e Li
An oDescendants of the moon, the lunar
race of kings or the second great line of Kshatriya
or royal dynasties in IndiaSee Nhat Chung.
Nguyet Chng Tam Muoi: Candra-dipa-samadhi.
Nguyet Cung: Candragomin (skt)Naksatras or
lunar mansionsCung ien cua Nguyet Thien T,
lam bang bac va lu ly tren mot dien tch bon
mi chn lap phng do tuanThe moon palace
of the male regent of the moon (Candradeva or
Somadeva), made of silver and crystal; it is
described as forty-nine yojanas square.
Nguyet Dien: Round face and beautiful as the
moon.
Nguyet Dien Phat: Moon-Face BuddhaTheo
Kinh Hoa Nghiem th Nguyet Dien Phat ch tho
menh co mot ngay mot em, oi lai vi Nhat Dien sang Han tThe sutra mentioned a dialogue
Phat tho menh 1.800 namAccording to the
Flower Adornment Sutra, the Moon-Face
Buddha, whose life is only a day and a night, in
contrast with the Sun-Face Buddha whose life is
1.800 years.
Nguyet Dieu: Nguyet Dieu la mot nhom ben
ngoai Thai Tang Gii trong Kim Cang Vien
Moon-shining or Moon-effulgence; a group shown
outside the Garbhadhatu group in the Diamond
Court.
Nguyet am Thien S: Ten cua mot v Thien s
Trung Hoa vao thi nha Minh (1368-1644)
Name of a Chinese Zen master of the Ta-Hui
branch, Lin-chi Sect, in the Ming Dynasty in
China.
2738
Nguyet an: an lo thien ben ngoai thien ng,
di anh trangAn external altarin temple in the
open, under the moon.
Nguyet ang Minh Phat: Candra-Surya-
pradipaKandrakadipaDanh hieu cua 20.000
v Phat lien tuc thuyet giang Kinh Phap HoaThe
title of 20.000 Buddhas who succeeded each other
preaching the Lotus Sutra.
Nguyet ang Tam Muoi: Candra-dipa-samadhi
(skt)Tam muoi ma Phat a thuyet cho Nguyet
Quang ong T nghe ve phap mon Nhat thiet ch
phap the tanh bnh ang vo ly luan tam muoi, kinh
Nguyet ang Tam Muoi van con vi hai ban
dchThe samadhi said to have been given to the
Candraprabha-Kamura (Nguyet Quang ong
T) by the Buddha, the sutra of which is in two
translations.
Nguyet ang Tam Muoi Kinh: Candra-dipa-
samadhi Sutra (skt)Samadhi-raja-
candrapradipa-Sutra (skt)Sutra on the king of
concentrationChnh nh Vng KinhTam
Muoi Vng kinhKinh ghi lai mot cuoc oi
thoai gia mot ngi tre tuoi ten la Nguyet ang
va c Phat Thch Ca, trong o c Phat ch bay
cach quan tanh Bnh ang cho tat ca moi vat.
Kinh cung nhan manh ve ban chat ong nhat cua
moi s vat, moi vat ton hu eu khong co thc the,
giong nh giac chiem bao hoac nh ao tng.
Nhan chan c nh vay la at ti canh gii giac
ngo vay. Kinh c Ngai Na Lien e Da Xa dch
between a young person named Candragupta and
the Buddha Sakyamuni. In which the Buddha
taught about Emptiness or Sunyata in all things.
The sutra also emphasized on the essential
identity of all things, everything exists without its
own reality, it is like a dream or illusion. To
realize this means to reach the realm of
enlightenment. The sutra was translated into
Chinese by Narendrayasas.
Nguyet nh ao Luan Thien S: Zen master
Yueh-ting-T'ao-LunMot hom, co mot v Tang
en va hoi thien s Nguyet nh ao Luan ve y
ch Tay lai cua To S, S tra li: "Mat lanh thay!
Cn gio hiu hiu a tong kh hi nong ra khoi ngo."
Khi v Tang lam le, co le e bai ta cai cach day
khong xay dng cua S, S ben hoi: "Ong co hieu
khong?" V Tang ap: "Bam khong." S bao:
 2739

"Khong hieu la c." ay la trng hp cac thien book titled "The Interpretation of Vimalakirti
s tra li cau hoi bang cach neu len mot vai sao Sutra."
ng von hoan toan khong the hieu c bang Nguyet Hoa Thien S: Zen master Yueh-hua
nhng ly le ng nhien. Trong khi hau het nhng Co mot v tang hoi thien s Nguyet Hoa: "The nao
phat bieu ro rang la vo ngha va khong the nao voi la y To s t Tay sang?" Nguyet Hoa ap: "Lng
ti c, nhng cau tra li ay khong co quan Vo e khong biet ngai." Khi c yeu cau noi
he, dau la quan he rat xa vi, oi vi y ngha cua them e lam sang to y ngha cua cau tra li, S
van e c neu len ay. Nhng qua tnh cac noi: "Ngai mang mot chiec giay ve que." ay la
thien s het sc tan tam va nhng ngi nhiet tam trng hp trong o cau tra li c nham ngay
cau ao thng c khi day y ch noi tai cua vao hanh trang cua chnh To s, vi nhng oan
nhng nhan nh thoat ra t oi moi cua cac thien quyet tro vao cac hanh vi cua ngai. Tuy nhien, cau
s tuy theo hoan canh. V vay hanh gia chung ta tra li nay van khong ung ti tam iem cua cau
phai co gang nhn sau vao pha di nhng sao hoi; o la "y ngha ong du cua To" c cat
ng vo ngha nayOne day, a monk came and ngha e lam thoa man tam tr bnh thng cua
asked Yueh-ting-T'ao-Lun concerning the chung ta, v s giai thch them cua thien s Nguyet
patriarchal visit to which the master's reply was, Hoa ch la s tng thuat ve cuoc i cua Bo e
"How refreshingly cool! The breeze has driven the at Ma ma thoi. ay chnh la cho kho hieu cua
heat away from the porch." When the monk made Thien oi vi le loi suy ngh thong thng. Ch
a bow, probably thanking him for the uninstructive bang danh t khong u chuyen tai y ngha, nhng
instruction, the master asked, "Do you a la sinh vat co ly tr, chung ta khong lam sao
understand?" The monk said, "No, master." Yueh- tranh khong phat bieu bang danh t. Va nhng
ting-T'ao-Lun said, "It is all right that you do not phat bieu nay m ho hay sang sua, con tuy theo s
understand." This is the case where Zen masters kien cua rieng chung taA monk asked Yueh-
answer questions with meaningless remarks which hua, "What is the meaning of the Patriarch's
are perfectly incomprehensible to the rational coming from the West?" Yueh-hua said, "The
mind. While most statements are apparently Emperor of the Liang dynasty did not know him."
meaningless and unapproachable, the answers When the master was asked to say something
here has by no manner of means any relation further about the answer, he said, "He went home
whatever to the main issue, except that the carrying one shoe with him." This is the case in
uninitiated are hereby led further and further which answers are indicated more or less directly
astray. But Zen masters really try their best to concerned with the person of the Patriarch himself
enlighten earnest truth-seekers in accordance with with assertions which are made about his doings.
the circumstances. Thus, we, Zen practitioners, However, the answers still do not touch the central
should try to look deeper inside these meaningless point of the question; that is, "the meaning of the
remarks. patriarchal visit to China" is not explained in any
Nguyet n: Bao cao chi thu hang thang trong way that we of plain minds would like, for Yueh-
thien vienReport of monthly expenditures in a hua's further explanation is simply a narration of
Zen monastery. the life of Bodhidharma. This is where Zen is
Nguyet Giang Chnh An Thien S: Ten cua mot difficult to understand by the ordinary way of
v Thien s Trung Hoa, thuoc tong Lam Te vao thinking. Mere words are insufficient to convey
thi nha Nguyen (1280-1368)Name of a the meaning, but as rational beings we cannot
Chinese Zen master of the Lin-chi Sect in the avoid making statements. And these statements
Yuan Dynasty in China. are at once puzzling and illuminating according to
Nguyet Ha (1858-1917): Ten cua mot v danh our own insight.
Tang Trung Hoa vao the ky th XIX. S bien soan Nguyet K: Ngay k trong thang khi co ngi
va xuat ban bo sach Duy Ma Cat Kinh Giang chetThe return of the day in each month when a
NghaName of a Chinese famous monk in the person died.
nineteenth century. He composed and published a Nguyet Lao: Old timers believed that there
 2740

existed a so-called God of marriage (the old man Nguyet Minh ong T: See Nguyet Quang ong
in the moon who predetermined marriages). T.
Nguyet Lam ao Kieu Thien S (1293-1351): Nguyet Nhan: Ennin (794-864)See Vien Nhan.
Gatsurin-Doko (jap)Ten cua mot Thien s noi Nguyet Nhat: ThangMonth.
tieng cua Nhat Ban vao the ky th XIV. S thuoc Nguyet Phan:
dong Thien Dng Ky Nhat Ban, nhanh thien 1) Moon and division.
quan trong nhat trong trng phai Lam Te Name 2) Hai con song Chien (Chi) at La va Ba Gia
of a famous Japanese Zen master in the fourteenth noi lai vi nhau: The two rivers Candra and
century. He belonged to the Yangchi branch Bhaga joined.
(Yogiha (jap)Yogi P'ai) in Japan, the most Nguyet Phan: Candrabhaga (skt)Name of a
important branch from Lin-Chi school. deityTen cua mot v tri.
Nguyet Lam S Quan: Gatsurin-Shikan (jap) Nguyet Quan: Ten cua mot v danh Tang kiem
Yueh-lin Shih-kuan (Wade-Giles Chinese) hoc gia Phat giao noi tieng ngi An o, thuoc
Yuelin Shiguan (Pinyin Chinese)Ten cua mot v phai Du Gia, song vao khoang cuoi the ky th VII,
Thien Tang Trung Hoa vao thi nha TongName au the ky th VIII. Ong xuat than t vng trieu
of a Chinese Zen monk in the Sung dynasty (960- x Bengal, vung ong An. Luc nho, S theo hoc
1279). Duy Thc vi ngai Kien Tue hay Kien Hue Bo
Nguyet Lien: Co xe cua Nguyet Thien TThe Tat, ten cua mot nha triet hoc thuoc trng phai
chariot of the male regent of the moon. Du Gia (Yogachara), mot trong mi v thay noi
Nguyet Luan: Mat trangThe moons discThe tieng cua trng phai Duy Thc Hoc. Ve sau, S
moon. theo hoc vi ngai Ma Minh va thuoc long bo luan
Nguyet Luan Quan: See Nguyet Luan Quan Tam Nhat Bach Ngu Thap Tan Phat Tung. Vao au the
Muoi. ky th VIII, S thang ngai Nguyet Xng trong
Nguyet Luan Quan Tam Muoi: Thai Tang gii cuoc tranh luan ve Phat phap. Cung nen nh rang
dung nhuc oan tam ma quan thanh sen tam canh, Nguyet Xng thi o la mot trong nhng triet gia
con Kim Cang gii, quan mat trang tron sang nh theo chu trng but chien cua trng phai Trung
Bo e tam (hay quan nhuc oan tam thanh nguyet ao vao the ky th tam, ong a co anh hng rat
luan) tng ng vi 16 em, tng trng cho 16 ln trong viec truyen ba trng phai Trung ao
loai tam cua Bo Tat trong hoa sen va tam nhuc vao at Tay TangName of an Indian Buddhist
oanThe moon contemplation or samadhi. The scholar and a famous monk of the Yogacara Sect,
samadhi in regard to its sixteen nights of waxing to who lived in the end of the seventh century and
the full and the application of this contemplation the beginning of the eighth century. He came from
to the development of bodhi within, especially of the royal family of the Bengal kingdom. When he
the sixteen kinds of Bodhisattva mind of the lotus was young, he studied theories of Mind-Only with
and of the human heart. master Sthiramati, a philosopher of the
Nguyet Luan Thien S: Ten cua mot v Thien s Yogachara, one of the ten great masters of the
Trung Hoa, thuoc tong Lam Te vao thi nha Consciousness-Only School. Later, he studied with
Thanh (1644-1912)Name of a Chinese Zen master Asvaghosa, and memorized the Sata-
master of the Lin-chi Sect in the Ch'ing Dynasty in pancasatkastotra (One hundred-fifty hymns, name
China. of a work of commentary). In the beginning of the
Nguyet Mi: New moon eyebrows, arched like the eighth century, he won over master Candrakirti in
Buddhas. a Dharma dual (Dharma struggle or Dharma
Nguyet Minh: Candraprabha (skt)See Nguyet dueling). It should be noted that during that time,
Quang ong T. Master Candrakirti was an influential
Nguyet Minh Bo Tat: See Nguyet Quang ong Madhyamaka philosopher and polemicist,
T. considered by Tibetan doxographers to be the
Nguyet Minh ong Nam: See Nguyet Quang most important commentator of the Prasangika-
ong T. Madhyamaka tradition.
 2741

Nguyet Quang: Candraprabha (skt). Nguyet Quang Thai T: Theo ai Tr o Luan,

1) Chien at La Bat Thch BaThanh Lng c Phat Thch Ca trong i qua kh a tng la
Kim CangMot trong ba v ton quy trong con cua mot v quoc vng ten la Nguyet Quang
Kim Cang gii, va trong Vien Van Thu cua Thai T, a tng ap xng lay tuy tr benh cho
Thai Tang giiMoonlight, one of the three ngi hui, roi lay mau mnh cho ngi ay uong ma
honoured ones in the Vajradhatu, and in the khoi benhAccording to the Sastra on the Maha-
Manjusri Court of the Garbhadhatu. Prajna Sutra, Moonlight prince, name of
2) Ten mot ngoi chua co toa lac tai phng Sakyamuni in a previous incarnation as a prince,
ong Khe, quan Ngo Quyen, thanh pho Hai when he split one of his bones to anoint a leper
Phong, Bac phan Viet NamName of an with its marrow and gave him his blood to drink.
ancient temple, located in ong Khe quarter, Nguyet Quang Vng: Moonlight kingTrong
Ngo Quyen district, Hai Phong City, north tien kiep, Phat Thch ca tng la mot v Thai T co
Vietnam. ten la Nguyet Quang Thai T, ngi a bo th au
Nguyet Quang Bo Tat: The Moon-Light cho ngi Ba La MonName of Sakyamuni in his
BodhisattvaLa mot trong hai v Bo Tat theo pho previous incarnation as a prince, when he gave his
tr Phat Dc S. Ngay va c Nguyet Quang Bo head to a brahman.
Tat la ngay hai mi trong thangMoonlight Nguyet Tan: End of the month.
Bodhisattva, one of the two bodhisattvas assistants Nguyet Thang: Splendor of the Moon.
of the Master of Healing (Dc S). Day Nguyet Thien: Candradeva (skt)Somadeva
dedicated to His manifestation (to a Buddha's vital (skt)Chien at LaTo Ma e BaThe ruler
spirit) is the twentieth of the month. of the moon.
Nguyet Quang ong T: Con goi la Nguyet Nguyet Thien T: Theo Vi Dieu Phap, v Thien
Quang Nhi, co cha ten la c Ho la trng gia T nguyet cung ten la Bao Cat Tng, la s hoa
trong thanh Vng Xa cua x Ma Kiet a; ngi hien cua c ai The Ch Bo Tat. Tren Man o
cha chang tin Phat, ma con nghe li luc s ngoai La cua Kim Cang gii, v nay c coi la hang
ao lam ham la nh hai Phat; nhng khi c Chung cua Thai Tang giiAccording to the
Phat va en ni th ham la t bien thanh ao Abhidharma, there is the male regent of the moon,
nc mat lam cho ong ta hoi han ma quy-y theo named Bao Cat Tng, one of the metamorphoses
Phat; a con la Nguyet Quang ong T c of the Bodhisattva Mahasthamaprapta. In the
Phat tho ky sau nay se tr thanh vua cua nc Vajradhatu, he is considered as one of the
Trung Quoc e giup cho Tam Bao c hng descents of the Sakya tribes in the Garbhadhatu
thnhThe son of an elder of the capital of groups.
Magadha, who listening to heretics and against his Nguyet Tho: The hare in the moon.
sons pleadings, endeavoured to destroy the Nguyet Th: The moon ratNguyet th la mot
Buddha in a pitfall of fire; but on the Buddhas trong hai loai chuot tren cung Hang, loai gam
approach, the fire turned to a pool and the father nham si day sinh t cua em va ngayOne of
was converted; the son was then predicted by the the two rats, black and white, that gnaw the cord
Buddha to be king of China in a future incarnation, of life, night and day.
when all China and the Mongolian and other tribes Nguyet Thng Bo Tat: Candrottara (skt)Ten
would be converted. cua mot v Bo TatName of a Bodhisattva.
Nguyet Quang Nhi: See Nguyet Quang ong T. Nguyet Thng N: Danh hieu cua con gai cua
Nguyet Quang Phat: Candraprabha-buddha Ngai Duy Ma CatA title of the daughter of
(skt)Moonlight BuddhaChien at La Bat Lat Vimalakirti.
BaTen cua Phat Thch Ca trong tien kiep khi Nguyet Thng N Kinh: Candrottara-darika-
Ngai con la mot v quoc vng, cat au bo th vyakarana-sutra (skt)The sutra of the maid in
Moonlight, name of Sakyamuni when a king in a the moonSee Kinh Nguyet Thng N Kinh.
former incarnation, who cut off his head as a gift Nguyet Tinh: To MaNgoc bao chau trong tay
to others. th bon mi cua c Thien Thu Quan Am, ma

ngi b cam sot thng hay cung vaiThe pearl
or jewel in the fortieth hand of the thousand
hand Kuan-Yin, towards which worship is paid in
case of fevers.
Nguyet Tinh Ma Ni: See Nguyet Tinh.
Nguyet Tinh Thu: The hand of the Thousand-
Hand Kuan-YinSee Nguyet Tinh.
Nguyet Trang: Endowed with Moonlike
Knowledge.
Nguyet Trang Tng Tam Muoi: Candra-
dhvaja-ketu-samadhi (skt)The moon banner
appearance concentration, a degree of ecstatic
meditation (mentioned in Lotus sutra).
Nguyet Tran (814-891): Enchin (jap)V Toa
Chu th nam, ngi a sang Trung Quoc hoc triet
ly Thien Thai vao nam 853 va tr ve Nhat Ban
vao nam 858The fifth Zasu of the Tien-Tai
Sect, who came to China to study Tien-Tai
theory in 853 and returned to Japan in 858.
Nguyet Tru: Candravarma (skt)Chien at La
Phat MaA learned monk of the Nagavadana
monastery.
Nguyet Vng: Sasanka (skt)Moon-king, a
ruler of Karnasuvarna, who tried to destroy the
bodhidruma, Buddhas tree; dethroned by
Siladitya.
Nguyet Xng: Candrakirti (skt)Mot trong nhng
triet gia theo chu trng but chien cua trng phai
Trung ao vao the ky th tam, ong a co anh
hng rat ln trong viec truyen ba trng phai
Trung ao vao at Tay TangAn influential
Madhyamaka philosopher and polemicist,
considered by Tibetan doxographers to be the
most important commentator of the Prasangika-
Madhyamaka tradition.
Nguyet Yem Ton: Hang Tam The Minh Vng
Ten cua mot trong ba v Minh Vng, nh Hac
Dien Minh Vng, va Nguyet iem Minh Vng.
V minh vng nay co kha nang hang phu c tat ca
nhng ke chong oi trong qua kh, hien tai va v
lai, mat en, ba mat, bon rang lm chm va giong
ci hung tnOne of the names of Ming Wang,
such as moon black, or moon spots. The
maharaja who subdues all resisters, past, present,
and future, represented with black face, three
eyes, four protruding teeth, and fierce laugh.
Ng: Matsya (skt)CaFish.
Ng Ban: BangMinh NgNg BangSee
2742
Moc Ng.
Ng Bang: BangMinh NgNg BanSee
Phan Bang.
Ng Co: See Ng Phan.
Ng Du Tai Thuy Nhi Bat Tri Hu Thuy: Ca bi
trong nc ma khong biet la co nc A fish
swims in the water but does not know water is all
around itRafe Martin and Manuela Soares viet
trong quyen 'Tieng Vo Cua Mot Ban Tay': Ngay
xa, co mot chu ca nho hoi mot ong ca ln: "Tha
ong, bien la cai g vay? Chau thng nghe ngi
ta noi ve bien, nhng chau van khong biet o la
cai g?" Ca ln ap: "Chau i, bien chung quanh
chau ay." "Neu vay, sao chau van khong thay
bien au het?" chu ca be hoi tiep. "Bi v bien
khap ni. Bien bao quanh chau. Bien ben trong,
bien ben ngoai. Chau sinh ra gia long bien.
Hn na, chnh chau la cuoc song cua bien. Khi
chau bi, chau ton vinh s hien dien cua bien.
Bien gan ben chau, en noi chau kho thay c.
Nhng chau ng lo, bien van quanh chau ay."
Hanh gia tu Thien nen suy xet that ky ve cau
chuyen nay!Rafe Martin and Manuela Soares
wrote in 'One Hand Clapping': "Once upon a time
a baby fish asked an older, larger fish about the
sea. 'What is the sea?' he asked. 'I keep hearing
about it, but I don't know what it is.' 'Why the sea
is all around you, little one,' said the grown-up
fish. 'If that's so, why can't I see it?' asked the
young fish. 'Because it is everywhere. It surrounds
you. It's inside and outside you. You were born in
the sea and you will die in the sea. What's more,
you yourself are the life of the sea. When you
swim you reveal its presence. It's just because it's
so close to you that it's very hard to see. But don't
worry, it's here.'" Zen practitioners should consider
very carefully about this story!
Ng Mau: S cham soc cua ca me cho an con
ong ao, cung giong nh c Phat A Di a dan
dat chung sanh i ve coi Tnh o cua Ngai vay
The care of a mother-fish for its multitudinous
young, e.g. Amitabhas care of all in leading them
to his Pure Land.
Ng Muc Hon Chau: Mat ca lan lon vi tran
chau, y ch s anh gia sai lamWrong appraisal.
Ng Phan: Ng phan hay con ca go trong cac t
vien (do Tran T Vng tren nui Tao Thc che
ra), anh vao e bao gi cm hay bat au khoa
 2743

leThe wooden fish in monasteries, beaten to s tao nghiep bi li noi (chia lam hai loai, li ac
announce meals, and to beat time at the services. oc la ac ng nghiep, li chan thc la chan ng
Ng Sn: See Ng Phan. nghiep)One of the three kinds of karma, the
Ng Tho: Giong nh ca hay tho, mot khi a bat karma produced by speechSee Tam Nghiep.
c roi th phai quen li i, cung nh vay ngha Ng Nghiep Vo S Tac: The nondoing of verbal
cua kinh co gia tr hn la ch trong kinhLike a acts.
fish or a hare, when caught the net may be Ng Ngon: Abhidhana (skt)Language
ignored, i.e. the meaning or spirit of a sutra more WordsTalkSpeechNaming.
valuable than the letter. Ng Ngon Am Thanh Duc: Desire for voice or
Ng T: Gieo nhan nhieu nhng qua chn th t, speech.
cung nh c Phat ngh ve chung sanh giong nh Ng Ngon Van T: Desanapatha (skt)
ca me ngh ve an conSpawn, vast in multitude Languages and writingsSee Ngon Ng Van T.
compared with those that developed. Ng Pham: Ng mat va Pham luanThe mystic
Ng: Loai: Sort, kind, type (of people)Ngon of the mouth and Brahma-cakraSee Ng Mat
ng: Language, words, speech (Vaca (skt)). and Pham Luan.
Ng Bat au C: All words and speeches are not Ng Phap: SyntaxGrammar.
suitable for methods of mysticism (Zen)See Ng Sam Lau: Kien giai han hep v con vng
ong Sn T Cu (2). mac van t. Lang ph th gi va cong sc chap chat
Ng Bnh ang: Vaksamata (skt)S bnh ang vao ngon ng van t ma quen nhng th o ch la
cua het thay ch Nh Lai ve nang lc ieu ong phng tien cho chung ta lanh hoi c giao phap
cac am thanh ngon ngThe sameness of all the huyen dieu cua c Phat ma thoi. ay la mot
Tathagatas as regards to their power of trong ba ieu chap trc ma thien s ong Sn
commanding sounds and languages. Lng Gii neu ra cho ngi hocA limited
Ng Dieu Hanh: Vaksucarita (skt)Hanh phi conprehension that is still hindered by words and
thng ni li noi, hanh kem thuc ni khau speeches. To waste one's time and effort in
Marvelous activity of speechMarvelous control digging deep in words and language, and to forget
one's mouth. they are only means for us to comprehend the
Ng Luc: Goroku (jap)Yulu (chi)Records of wonderful teachings of the Buddha. This is one of
lecturesGhi lai cac li noi, su tap nhng cham the three attachments that Zen master Tung-Shan-
ngon, nhng giai thch va thuyet giang cua mot Lieng-Chieh displayed to his disciplesSee ong
thien sRecords of teachings or record of words; Sn Tam Sam Lau.
collection of the instructions, discourses, and Ng Thanh Tnh: Vaci-socceyam (p)Purity of
sayings of a Zen master. speech.
Ng Mach Ly Chuyen Than: Gomyaku-Ri- Ng Thanh Tnh Gii: Ng thanh tnh gii, v ch
Tenshin (jap)Chuyen than trong dong suoi van Bo Tat xa la cac loi ni li noiPure discipline
t, thuat ng dien at s uyen chuyen trong of speech, getting rid of faults of speech.
ThienTransforming the body inside the stream Ng Tnh Mac: Vaci-moneyyam (p)Qualities
of words, the term expresses "flexibility" in Zen. of the sage as to speech.
Ng Mat: Vagguhya (skt)Ng mat la mot trong Ng Vo Bieu Nghiep: Nghiep khong bieu hien
tam mat (than, khau, y)The mystic of the mouth ni khau, oi lai vi nghiep bieu hien The
(secret or magical words), one of the three unmanifested activities of the mouth; or invisible
mystics. The other two are the mystic of the body power conferred at ordination; in contrast with the
and the mystic of the mind. manifested activities.
Ng Ngha: Rutartha (skt)Ch va ngha Ng S ai: Khai Sng aiThiet lap an
Meaning of a wordWord-meaning; word and trang truyen thu gii phapTo establish the altar
meaning. of the law (the altar at which the commandments
Ng Nghiep: Vaci-sankhara (p)Verbal are received by the novices).
activityVerbal karmaMot trong tam nghiep,
 2744

Ngc Tran i Chan Khong: Here goes a man Ngng Nhien Thng: Dharmakaya (skt)Phap
with the chest exposed and the legs all naked thanBan Tanh ThngMot trong ba th
Theo Ngu ang Hoi Nguyen, quyen XIX: Mot thng hang cua mot v Phat Eternal nature, one
hom co mot v Tang hoi Thien s Ngu To Phap of the three eternal qualities of a Buddha.
Dien: "Ai la Phat?" Phap Dien ap: "Ngc tran i Ngng Song Theo Giac Quan: To cease to live
chan khong." Nhng cau tra li ma cac v Thien s for ones senses.
a ra cho loai cau hoi "Cai g hoac ai la Phat," Ngc Benh Phap: Phng phap cha nhng
moi v moi khac. Tai sao lai nh vay? t nhat co benh nong sot bang mat chuTreatment of
mot ly do la v cac ngai muon chung ta vt bo tat feverish ailments by tantric measures.
ca nhng roi ram va chap trc t ben ngoai troi Ngc Dong: Up-streamAgainst the stream.
buoc chung ta nh la ngon t, y tng, hay duc Ngc ai: To maltreatTo ill-treatTo
vong, van van. ay cung la mot trong nhng cong persecutePersecution (n).
an thuoc loai giai minh chan ly Thien bang nhng Ngc Gia Tr: See Ngc Benh Phap.
lap trng phu nhan, h hoa hay phe bo. Vi loai Ngc Quy: Apasmara (skt)Loai quy gay ra
cong an nay, chung ta thng cao buoc cac Thien benh sot retA demon which causes fever.
s la phu nhan. Nhng ky that ho chang phu nhan Ngi: Pupil (eye)You (talk to an inferior).
g ca, nhng g ho a lam ch nham e vach ro ra Ngi Am Hieu Luat Sanh Tru D Diet: Ngi
cac ao tng cua chung ta cho vo hu la hu, hu am hieu luat Sanh Tru D Diet se khong than van
la vo hu, van vanAccording to The Wudeng khi co oi chut bnh hoan ni than, v khong benh
Huiyuan, Volume XIX: One day, a monk asked kho th duc vong de sinhIf you understand the
Zen master Wu-tsu-Fa-yen, "Who is the Buddha?" law of growing and destroying (birth, growth,
Wu-tsu-Fa-yen said, "Here goes a man with the change and destroy) you should never try to moan
chest exposed and the legs all naked." The and groan on illnesses and suffering, for desires
answers given by Zen masters to the question of and lust will spring up in a disease-free body.
"Who or what is the Buddha?" are full of varieties; Ngi Ban Bo Phuc Lanh: Giver of temporal
and why so? One reason at least is that they thus blessing.
desire to free our minds from all entanglements Ngi Ban Bo Tai Vat: Amisa-dana (skt)
and attachments such as words, ideas, desires, Amisadanam (p)Material-offering
etc., which are put up against us from the outside. AlmsgivingOffering of goodsGiving of
This is also one of the koans that illustrates Zen- material objectsSee Tai Th.
truth through a negating approach with nullifying
Ngi Ban Bo Tnh Thng Tinh Khiet: Varado
or abrogating expressions. With this type of koan,
(skt)Ngi ban bo tnh yeu thng va s cam
we usually accuse the Zen masters of being
thong tinh khiet nhat, danh hieu cua c Phat
negatory. But in fact, they did not negate anything.
The purest giver of love and understanding, an
What they have done is to point out our delusions
epithet of the Buddha.
in thinking of the non-existent as existent, and the
Ngi Bao Ho: KeeperGuardianWarden.
existent as non-existent, and so on.
Ngi Biet Song Mot Mnh: A person knows how
Ngng Mau: Con ngi khong chuyen ong trong
to be being alone.
luc tap trung t tng. T nay co ngha la thai o
Theo Thien s Thch Nhat Hanh, co nhng
chan ch, an o suy nghThe pupil of the eye
ngay chung ta cam thay trong rong, kiet sc,
is immovable when one is concentrating his mind
khong vui, khong that s con la chnh mnh
in something. The term means to weigh one's
na. Trong nhng ngay o, neu chung ta co
words.
gang tiep xuc vi ngi khac, chung ta ch
Ngng Nhien (1239-1321): Ten cua mot v danh
hoai cong ma thoi. Cang co gang chung ta
Tang Nhat Ban thuoc tong Hoa Nghiem vao the
cang that bai. Trong trng hp nay, chung ta
ky th XIIIName of a Japanese famous monk of
nen t bo y nh giao tiep vi ngoai gii va
the Hua-Yen Sect in the thirteenth century.
quay ve vi chnh chung ta, tr ve song "mot
mnh." Chung ta se ong chat canh ca giao

tiep xa hoi, quay ve vi chnh mnh, va thc
tap ht th trong tnh thc, quan sat sau sac
nhng g ang dien ra ben trong va chung
quanh mnh. Luc bay gi chung ta chap nhan
moi hien tng ma chung ta quan sat, mm
ci "chao" vi chung. Chung ta lam tot qua am mnh trong qua kh. Ngai khong bao
nhng ieu n gian nh thien hanh va thien gi bao chung ta khong nen nhn ve qua kh
toa, giat giu quan ao, lau chui san nha, pha
tra, don dep phong tam trong chanh niem.
Neu chung ta lam het nhng viec o trong
chanh niem, chung ta se phuc hoi cuoc song
tam linh phong phu cua mnhAccording to
Zen Master Thich Nhat Hanh in Our
Appointment With Life, some day we may
feel hollow, exhausted, and joyless, not really
our true selves. On such days, even if we try
to be in touch with others, our efforts will be
in vain. The more we try, the more we fail.
When this happens, we should stop trying to
be in touch with what is outside of ourselves
and come back to being in touch with
ourselves, to "being alone." We should close
the door onto society, come back to ourselves,
and practice conscious breathing, observing
deeply what is going on inside and around us.
We accept all the phenomena we onserve,
say "hello" to them, smile at them. We do
well to do simple things, like walking or
sitting meditation, washing our clothes,
cleaning the floor, making tea, and cleaning
the bathroom in mindfulness. If we do these
things, we will restore the richness of our
spiritual life.
Theo Kinh Ngi Biet Song Mot Mnh, c
Phat day:
"ng tm ve qua kh.
ng tng ti tng lai.
Qua kh a khong con.
Tng lai th cha ti.
Hay quan chieu s song.
Trong gi phut hien tai.
Ke thc gia an tru
Vng chai va thanh thi.
Phai tinh tan hom nay.
Keo ngay mai qua muon.
Cai chet en bat ng.
Khong the nao mac ca.
Ngi nao biet an tru
2745
em ngay trong chanh niem
Th Mau Ni goi la
Ngi biet song mot mnh."
Theo kinh nay th c Phat muon noi: "ng
tm ve qua kh!" Ngai khuyen chung ta ng
e quan chieu. Khi chung ta vng vang trong
hien tai, neu quay lai qua kh va quan chieu
no, chung ta se khong b chm am trong qua
kh. Nhng chat lieu cua qua kh tao dng
nen hien tai, se tr nen ro rang khi chung t
bieu hien trong hien tai. Chung ta co the hoc
c t nhng ieu o. Khi chung ta quan
chieu nhng chat lieu o mot cach sau sac,
chung ta se co mot s hieu biet mi ve chung.
ieu o c goi la "On co tri tan." Neu biet
ro rang qua kh nam trong hien tai, chung ta
hieu rang chung ta co the thay oi qua kh
bang cach chuyen oi hien tai. Nhng bong
ma qua kh a eo uoi chung ta cho en
hien tai, cung thuoc ve cai khoanh khac hien
tai. Quan chieu chung mot cach sau sac, cai to
lai ban chat cua chung, va chuyen oi chung,
ay la chuyen oi qua khAccording to the
Sutra on the Better Way to Live Alone, in Our
Appointment with Life, the Buddha taught:
"Do not pursue the past.
Do not lose yourself in the future.
The past no longer is.
The future has not yet come.
Looking deeply at life
As it is in the very here and now,
The practitioner dwells
In stability and freedom.
We must be diligent today.
To wait until tomorrow is too late.
Death comes unexpectedly.
How can we bargain with it?
The sage calls a person
Who knows how to dwell in
Mindfulness night and day
One who knows
the better way to live alone."
According to this sutra, the Buddha wanted to
say: "Do not pursue the past," he was telling
us not to be overwhelmed by the past. He did
not mean that we should stop looking at the
 2746

past in order to observe it deeply. When we The Fifth Patriarch said: You are from Ling Nan
review the past and observe it deeply, if we and are therefore a barbarian, so how can you
are standing firmly in the present, we are not become a Buddha? Hui Neng said: Although
overwhelmed by it. The materials of the past there are people from the north and people from
which make up the present become clear the South, there is ultimately no North or South in
when they express themselves in the present. the Buddha Nature. The body of this barbarian and
We can learn from them. If we observe these that of the High Master are not the same, but what
materials deeply, we can arrive at a new distinction is there in the Buddha Nature?
understanding of them. That is called Ngi a Diet Het Nhan Tai Sanh: Jatikkhayam
"Looking again at something old in order to (p)Jatiksaya (skt)Bac a diet c het tat ca
learn something new." If we know that the nhng nguyen nhan a en tai sanhOne who
past also lies in the present, we understand has destroyed all the causes of being reborn.
that we are able to change the past by Ngi at Tri ong Nhat The: Human being,
transforming the present. The ghosts of the Earth, and Heaven have the same rootAll things
past, which follow us into the present, also are one corpus with me.
belong to the present moment. To observe Ngi i Hanh Hng: Punnatitthagami (p)
them deeply, reorganize their nature, and Pilgrim.
transform them, is to transform the past. Ngi i Hanh Hng Song Hang: Ganga-
Ngi Bnh: A sick person punnatitthagami (p)Ganga-putra (skt)Ganges
Ngi Che Ng: ConquerorCh Phat la bac che pilgrim.
ng hay chien thang v cac Ngai che ng duc vong Ngi Giac Ngo: Prabhakaramitra (skt)
va e bep s lo s, cac ngai cung che ng c ma Enlightened one.
quanBuddhas are conquerors or victors because Ngi Ha Can Ha Tr: Those of low capacity and
they have conquered their own passions and they wisdom.
have defeated the forces of fear, confusion, greed, Ngi Khong Giac Ngo: A man in his natural
hatred. They have conquered the armies of maras, state, unilluminated, unenlightened.
the Buddhist tempter and spirit of evil. Ngi Kiem Soat Ma Quy: An exorciser
Ngi Co Bac Nam, Phat Tanh Khong Nam Controller of demons.
Bac: Although there are people from the North Ngi Ky Dieu Phi Thng: Acchariya manussa
and people from the South, there is ultimately no (p)An extraordinary manSee Ngi Phi
North or South in the Buddha NatureKhi Luc To Thng.
Hue Nang en Huynh Mai le bai Ngu To. To hoi Ngi Mu Va Chiec en Long: A blind man and
rang: Ngi t phng nao en, muon cau vat a lanternPaul Reps viet trong quyen 'Cot Nhuc
g? Hue Nang ap: e t la dan Tan Chau thuoc Thien': "Ngay xa, Nhat Ban, ngi ta thng
Lanh Nam, t xa en le Thay, ch cau lam Phat, dung long en bang tre va giay vi mot ngon nen
ch khong cau g khac. To bao rang: Ong la ben trong. Mot em no, mot ngi mu en tham
ngi Lanh Nam, la mot giong ngi moi r, lam ban va c ban tang mot chiec en e i ve nha.
sao kham lam Phat? Hue Nang lien ap: Ngi 'Toi khong can chiec en, ban i, bong toi va anh
tuy co Bac Nam, nhng Phat tanh khong co Nam sang oi vi toi cung vay thoi.' 'Toi biet ban khong
Bac, than que mua nay cung vi Hoa Thng can chiec long en e tm ng,' ngi ban ap,
chang ong, nhng Phat tanh au co sai khac. 'nhng neu ban khong co en, co the co ngi se
When the Six Patriarch Hui Neng arrived at ung phai ban. Ban c cam lay i!' Ngi mu cam
Huang Mei and made obeisance to the Fifth chiec en, bc ra ng va chang c may
Patriarch, who asked him: Where are you from chang ng, th mot ngi chay am sam vao
and what do you seek? Hui Neng replied: Your anh ta. 'Nhn ng ma i ch!' anh ta la ln. 'Anh
disciple is a commoner from Hsin Chou, Ling Nan khong thay cay en cua toi hay sao?' 'Cay nen
and comes from afar to bow to the Master, trong long en cua ong ban tat mat roi ong ban i!'
seeking only to be a Buddha, and nothing else. ngi kia tra li."Paul Reps wrote in 'Zen Flesh,
 2747

Zen Bones': "In early times in Japan, bamboo-and- Ngi Tu Theo Phat: Dharma practitioner.
paper lanterns were used with candles inside. A Ngi Vo S: See Vo S Nhan.
blind man, visiting a friend one night, was offered Ngng Khau Thc: Lam nghe chiem tinh hay
a lantern to carry home with him. 'I do not need a ngc len tri xem tinh tu, mat tri, mat tra ng,
lantern,' he said. 'Darkness or light is all the same xem gio ma sam set, mot trong bon th ta
to me.' 'I know you do not need a lantern to find menhTo earn a livelihood by astrology (looking
your way,' his friend replied, 'but if you don't have up in the sky to talk about stars) or fortune-teller,
one, someone else may run into you. So you must one of the four wrong kinds of livelihoodSee T
take it.' The blind man started off with the lantern Chung Ta Menh.
and before he had walked very far someone ran Ngng Phuc The Gii: The gii nga va the gii
squarely into him. 'Look out where you are going!' upThe upwards and upside down worlds.
he exclaimed to the stranger. 'Can't you see this Ngng Sn: Nhn len nui: To look up to the hills.
lantern?' 'Your candle has burned out, brother,' Ngng Sn Bat Tang Du Sn: Yang Shan Asks
replied the stranger." "Where Have You Come From?", example 34 of
Ngi Tren Tri: Gaganagati (skt)Beings the Pi-Yen-LuSee Cong An Ngng Sn Bat
in the skyHabitant in the skyChung sanh tren Tang Du Sn.
tri. Ngng Sn Can Bach: Toa th ba noi phap, th
Ngi Pha Hoai S Song: Life-destroyer. du th 25 cua Vo Mon QuanYang-shan's
Ngi Phi Thng: Acchariya manussa (p)An Sermon from the Third Seat, example 25 of the
extraordinary manA marvellous manA Wu-Men-KuanSee Cong An Tam Toa Thuyet
wonderful man, one of the epithets used to Phap.
express the respect to the BuddhaMot trong Ngng Sn Chang Tng Dao Nui: Yang Shan
nhng ten goi ton xng c Phat. Asks "Where Have You Come From?", example
Ngi Quan Sat: ObserverSee Quan Sat Vien. 34 of the Pi-Yen-LuSee Cong An Ngng Sn
Ngi Sung Knh Thng e: Bhakti (skt)One Bat Tang Du Sn.
who aspires to God through love and surrender to Ngng Sn Ch Tuyet: Yang Shan: pointing at
God. the snowSee Cong An Ngng Sn Ch Tuyet.
Ngi Thanh Tu Hien Nghi Quy: See Nghi Quy Ngng Sn Co Mai Hu Thien S: Zen master
Thanh Tu. Yang-shan Ku-mei YuThien s Co Mai Hu
Ngi Thc Hien Nghi Quy: Sadhaka (skt) Ngng Sn. Mot hom, S thng ng day
Yogacara (skt)Du Gia SA teacher, or chung: "Mot hom, Thien s Co Mai Hu thng
master of, or of Vijnanavada SectV thay day ng th chung: "ieu can khi mi tu tap la
giao thuyet cua trng phai Du GiaSee Nghi khuay ong cai tinh than tao bao cua may ong va
Quy Thanh Tu. het sc quyet tam theo uoi cong viec cua mnh.
Ngi Tr: A wise manTheo nh ngha nha Tom lc lai thanh mot bo nhng g may ong a
Phat, ngi tr la ngi luon an tru trong gii luat, oc hay hieu c, cung vi kien thc Phat giao,
luon phat trien tam thc va tr hue, luon nhiet tam cac thanh tu van chng, va s kheo leo ieu
va than trong. Con ngi ay luon vt thoat moi ong ngon ng, em chung nem het xuong ai
phien trcAccording to the definition in dng; va khong bao gi ngh en chung na.
Buddhism, a wise man means a person who is Gom gop tam van bon ngan t tng vao mot cho
always dwelling in virtues, developing ngoi, cac t tng a i vao mot goc khuat lap cua
consciousness and understanding, ardent and tam thc may ong, hay ngoi xom len no, va co
sagacious. He always succeeds in disentangling gang gi cong an trc tam may ong trong moi
this tangle. luc. Mot khi cong an a c neu len trc tam
Ngi Tu Lau Nam: Seasoned practictioner. thc, ng bao gi e no trt xuong; co nhn thay
Ngi Tu Ni Rng Nui: Aranyaka (skt)One bang tat ca nhng kien tr ma may ong co vao y
who lives in the forest to practice the dharma. ngha cua cong an ma may ong c giao pho, va
khong bao gi c phep nan ch trong viec tham
 2748

nhap vao tan ay cua van e. Gi nh vay cho gian va s song co tnh cach bao dung va giau
en khi mot trang thai ngo bung v trong tam thc tng tng. Ho khong phe bnh, ma la tran trong;
cua may ong. ng oan mo ve cong an; ng tm ho khong tach mnh ra khoi thien nhien, ma tram
kiem y ngha cua no trong cac van ban ma may mnh vao trong o. V vay khi ho ca hat, cai 'nga'
ong a hoc; hay i thang vao no ma khong can cua ho khong ngao nghe troi len; ky that, no xuat
da vao s tr giup trung gian nao ca; bi v ch hien gia cai nga khac xem nh la mot trong so
bang cach nay may ong mi co the ve en nha o, theo thoi thng no cung bnh ang vi chung
cua mnh c ma thoi."One day, Zen master va cung hp tac vi chung e hanh s. Noi nh
Ku-mei Yu entered the hall and addressed the vay tc la cai 'nga' vi ho a tr thanh mot cong
monks, saying, "What is needed in the beginning co khi ho i dao trong canh ong; no troi len nh
of your exercise is to stir up your spunky spirits mot trong nhng nh nui ngut may tri khi thien
and be most resolutely determined to go on with s ang gia rang nui cao; no th tham nh mot
your task. Summarily making a bundle of all you dong suoi; no gao thet trong mot ai dng; no
have hitherto understood or learned, to gather with dong a theo khom truc; no nhay vao gieng co va
your Buddhist knowledge, your literary keu op oap nh mot con ech di anh trang. Khi
accomplishments, and your clever manipulation of cac thien s noi ve dong bien tng thien nhien
words, sweep it off once for all into the great trong the gii, hon th cua ho ta ho nh ang
ocean; and never think of if again. Gathering up lang thang gia o mot cach t do, bnh than va
eighty-four thousand thoughts into a seat, which thanh knh. Noi tom lai, dau cho ao Thien b che
enter into every hidden corner of your dau ay la g i na, ay ha chang phai la mot
consciousness, squat on it, and strive to keep your trong nhng giai thoai Thien la lung nhat, nhng
koan all the time before your mind. Once lifted up phai chang co the la Thien c truyen at mot
before the mind, never let it slip off; try to see cach xao dieu ngay trong tnh chat tam thng
with all the persistence you find in yourself into nayOne day, a monk came and asked Yang-
the meaning of the koan given to you, and never Shan-Yung concerning the patriarchal visit to
once waver in your determination to get into the which the master's reply was: "A solitary spire
very bottom of the matter. Keep this up until a which penetrates the wintry sky!" When the monk
state of enlightenment breaks upon your made a bow, probably thanking him for the
consciousness. Do not make a guess-work of your uninstructive instruction, the master asked, "Do
koan; do not search for its meaning in the you understand?" The monk said, "No, master."
literature you have learned; go straight at it Yang-Shan-Yung said, "It is all right that you do
without leaning on any kind of intermediary help; not understand." This is the case where the
for it is in this way only that you can make for immediate surroundings are poetically depicted.
your own home." Yang-Shan-Yung's way of describing the temple
Ngng Sn Dung Thien S: Zen master Yang- was quite poetic, perhaps his monastery grounds
Shan-YungMot hom, co mot v Tang en va hoi located among the poetic and lofty mountains.
thien s Ngng Sn Dung ve y ch Tay lai cua To The masters are generally poets. More than
S, S tra li: "Nhat toa nhap han khong (mot anything else, their way of viewing the world and
khoen vut tri lanh)." Khi v Tang lam le, co le e life is synthetical and imaginative. The do not
bai ta cach day khong xay dng cua S, S ben criticize, they appreciate; they do not keep
hoi: "Ong co hieu khong?" V Tang ap: "Bam themselves away from nature, they are merged in
khong." S bao: "Khong hieu la c." ay la it. Therefore, when they sing, their 'ego' does not
trng hp cac thien s mieu ta mot cach th stand out prominently, it is rather seen among
mong cac hoan canh hien tien. Loi mo ta ngoi others as one of them, as naturally belonging to
chua cua thien s Ngng Sn Dung rat la thi v, their order and doing their work in their co-
co le ngoi chua cua ngai nam gia nhng day nui partnership. That is to say, the 'ego' turns into a
nen th va hung v. Thong thng th cac thien s blade of grass when the poet walks in the field; it
cung la thi s. Hn ai het, loi nhn cua ho ve the stands as one of the cloud-kissing peaks when he

is among high mountains; it murmurs in a
mountain stream; it roars in the ocean; it sways
with the bamboo-grove; it jumps into an old well
and croaks as a frog under the moonlight. When
the Zen masters take to the natural course of
events in the world, their poetic spirit seems to
roam among them freely, serenely, and
worshippingly. In short, whatever Zen truth is
concealed here, is it not the most astounding story,
but is it possible that Zen is cunningly conveyed in
this triviality itself?
Ngng Sn ac The That Dung: Yang-shan
"Obtaining the Essence and not the Function"
See Cong An Ngng Sn ac The That Dung.
Ngng Sn Hue Tch Thien S (807-883 or 814-
891): Kyozan Ejaku (jap)Yang-shan Hui-chi
(Wade-Giles Chinese)Yangshan-Huiji (Pinyin
Chinese)Ten cua mot v Thien s Trung Hoa
vao the ky th chn. Hien nay chung ta co kha
nhieu tai lieu chi tiet ve Thien s Ngng Sn; tuy
nhien, co mot vai chi tiet ly thu ve v Thien s nay
trong Truyen ang Luc, quyen XI: Ngng Sn
sanh nam 807 tai Thieu Chau (bay gi la tnh
Quang ong). Nam 15 tuoi s muon xuat gia,
nhng cha me khong cho. en nam 17 tuoi s chat
hai ngon tay, en quy trc cha me the cau chanh
phap e bao an sanh thanh dng duc. Ong a gap
nhieu ai thien s, trong o co Ma To va Bach
Trng Hoai Hai. Ong cung noi tieng la hoc tro
xuat sac cua nhng v nay. Sau mot thi gian hanh
cc du phng, Ngng Sn lai va hoc Thien
vi Thien s am Nguyen ng Chan, mot e t
xuat sac cua Nam Dng Hue Trung Quoc S. Tai
ay, ong c huyen ch lan au. Tuy nhien, ong
ch at c ai giac di s hng dan cua thien
s Qui Sn Linh Hu. Cung vi thay mnh, ong
c coi nh la mot trong hai ngi sang lap ra
phai Qui Ngng. Phai nay lay hai ch au trong
ten cua hai v lam ten cho tong phai. S Ngng
Sn, mot v Tang noi tieng cua Trung Quoc, mot
trong nhng ai thien s cua Trung Quoc. Ong la
mon o va la ngi ke tha Phap cua Thien s
Qui Sn Linh Hu, va la thay cua Nam Thap
Quang Dung. Ngng Sn la mot trong nhng
thien s chnh vao thi cua ong. Nhng nang lc
rong ln cua ong a lam cho ong c mang danh
hieu Tieu Thch Ca Mau Ni.Zen Master
Yang-Shan-Hui-Ji, name of a Chinese Zen monk
2749
in the ninth century. We do have quite a few
detailed documents on this Zen Master; however,
there is some interesting information on him in
The Records of the Transmission of the Lamp
(Chuan-Teng-Lu), Volume XI: Zen master Yang-
Shan-Hui-Ji was born in 807 in Shao-Chou (now in
Kuang-Tong Province). At the age of fifteen, he
wanted to leave home, but his parents refused him
permission to become a monk. So, at the age of
seventeen, he demonstrated his resolve to them by
cutting off two of his fingers, vowing that he
would seek the true Dharma to repay his filial
obligations. He had visited several great Chan
masters, among them Ma-Tsu-Tao-I and Pai-
Chang-Huai-Hai. He had made himself a name as
an outstanding student of Chan. After traveling
for some time, Yangshan resided and studied
under Zen master Danyuan Yingzhen, the famous
disciple of National Teacher Nanyang Huizhong.
There he had his first insight. However, he only
realized profound enlightenment under Kuei-
Shan. As his masters dharma successor of equal
accomplishment, he is considered the cofounder
with his master of the Wei-Yang school of Chan,
which derives its name from the first character of
the names of the two men. Yang-Shan-Hui-Ji,
name of a noted monk in China. Yang-Shan was
one of the great Chan masters of China, a disciple
and Dharma successor of Kuei-Shan-Ling-Yu, and
the master of Nan-Ta-Kuang-Jun. Yang-Shan was
one of the most important Chan masters of his
time; his great abilities brought him the nickname
Little Sakyamuni.
Theo Ngu ang Hoi Nguyen, quyen IX, khi
Ngng Sn con lam th gia cho thien s Tanh
Khong, mot hom co mot v Tang en hoi thien
s Tanh Khong Thach Sng: "Y ngha cua
viec Trng lao en t phng Tay la g?" S
bao: "Gia s co mot ngi b ri xuong tan
ay gieng sau ngan thc, neu ong co the keo
y len khoi ma khong can en mot tac day, ta
se tra li cho ong y ch cua To S t Tay
en." V Tang dng nh khong lay o lam
trong; nen noi: "Gan ay, Ho Nam Sng Hoa
Thng tru tr tai mot tu vien cung co ch giao
nay no cho chung toi ve van e ay." S goi v
sa di th gia va ra lenh: "Hay mang cai thay
ma nay tong kh i." Thien s Tanh Khong
 2750

tra li bang cach vien dan nhng viec khong And the above impossible condition so long as
the co trong the gii nhan qua tng oi nay. space-time relations remain what they are to
Va ieu kien va ke tren la hi hu nh moi our final consciousness; they will only be
oi ai thi khong van nguyen dang oi vi intelligible when we are ushered into a realm
tam thc hu han cua chung ta. Ch co the beyond our relative experience. But as the
hieu chng nao chung ta nhay vao mot canh Zen masters abhor all abstractions and
gii vt len kinh nghiem oi ai cua mnh. theorizations, so their propositions sound
Nhng v cac thien s ghe tm moi th tru outrageously incoherent and nonsensical; at
tng va thuyet ly, nen oi khi cac cau noi the same time, their answers too, harp on the
cua ho qua lon xon va vo ngha; ong thi same string of transcendentalism. Later, the
nhng cau tra li cua ho luon co cai loi oc boy-attendant for Zen master Hsing-k'ung
ieu cua chu trng sieu nghiem. V sa di th came to be known as Yang-shan, one of the
gia o chnh la Ngng Sn Hue Tch, mot most masterful minds in Zen. Afterwards
trong nhng tay c phach cua Thien. Ve sau Yang-shan came and asked Tan-yuan how to
Ngng Sn co en hoi am Nguyen lam sao get out the man in the well, when the master
keo ngi kia ra khoi gieng. am Nguye n exclaimed, "Why, this fool, who is in the
bao: "Sut! o ngu, ai di gieng." Sau na, well?" Still later the boy-attendant asked
Ngng Sn lai i hoi Qui Sn lam cach nao Wei-shan as to the means of getting the man
e keo ngi kia ra khoi gieng. Qui Sn goi: out of the bottom of the well. Wei-shan called
"Hue Tch (ten cua Ngng Sn)." Ngng out "O Hui-chi!" (as this was the name of the
Sn ap: "Da, bam Hoa Thng." Qui Sn young monk). Hui-chi repsonded, "Yest,
noi: "Ka, ra roi." en khi u duyen cua master!" Wei-shan said, "There, he is out!"
Thien va tru tr tai Ngng Sn, luc ay S en yet kien am Nguyen ng Chan,
Ngng Sn thng nhac en nhng cuoc nhn ay c huyen ch. am Nguyen rat
phieu lu nay va bao: " am Nguyen ta trong vong Ngng Sn, va noi: Quoc S
c danh, Quy Sn ta c the." Hanh gia Hue Trung luc ng thi c sau i To S
tu Thien co co the thay the 'danh' bang triet truyen cho 97 vien tng (tng tron), Ngai
hoc va 'the' bang kinh nghiem c chang? trao cho lao Tang dan rang: Sau khi ta tch
According to Wudeng Huiyuan, volume, IX, diet 30 nam, co ong sa di t phng Nam en,
when Yang-shan was serving as Hsing-k'ung's se lam hng thnh giao nay, ngi nen th lp
attendant, one day a monk came and asked truyen trao ch e oan dt. Nay ta trao cho
Zen master Hsing-k'ung, "What is the con, con phai vang gi. Chnh thien s am
meaning of the patriarch's coming out of the Nguyen a hng dan cho Ngng Sn at
west?" The master said, "Suppose a man is ai giac lan au tienTan-Yuan Ying-Chen
down at the bottom of a well one thousand greatly esteemed Yang-Shan and said to him:
feet deep; if you could get him out without Previously the National Teacher Hui-Zhong
using a bit of rope, I would give you the received the transmission of a total of ninety-
answer as to the meaning of our patriarchal nine symbolic circles from the Sixth Patriarch.
visit here." The monk did not evidently take He in turn passed these to me, saying: Thirty
this very seriously, for he said, "Lately, the years after Ive died, a novice monk will
venerable Ch'ang of Hu-nan was given a come from the South who will greatly revive
monastery to preside over, and he is also this teaching. When that time comes, pass the
giving us all kinds of instruction on the teaching on to him and dont let it end. Today
subject." The master called a boy-attendant I transmit them to you. You must uphold and
and ordered him 'to take this lifeless fellow peserve them. Yang-Shan had his first
out.' Zen master Hsing-k'ung replied by enlightenment experience under Tan-Yuan-
utilzing cases where things impossible in the Ying-Chen.
relative world of causation are referred to.
 2751

Noi xong am Nguyen trao ban ay cho ha hoc mom va ba lan het. Cuoi cung Ngng
Ngng Sn. S nhan c, xem qua mot lt Sn b khuat phuc, cui au ri nc mat, noi:
ben em ot. Hom khac am Nguyen hoi s: Thay Bach Trng tien oan toi se c li
Nhng tng ta trao cho hom trc can phai ch vi ngi khac, ngay nay ngi o chnh
quy trong gi kn. S tha: Hom ay xem th la ay.When Yang-Shan was studying
xong, con ot quach roi. am Nguyen bao: Zen under Pai-Chang he had such a flowing
Phap mon nay cua ta khong ngi hieu c , tongue that to Pai-Changs one word he had
ch co thay ta va cac bac To S ai Thanh ten words to answer. Pai-Chang said: After
mi hieu het, sao con lai ot i? S tha: me, there will be somebody else who will
Con mot phen xem qua a biet y ch trong take care of you. Yang-Shan later went to
o, ng dung c chang can cam bon. am Wei-Shan. Wei-Shan asked: I am told that
Nguyen bao: Tuy nh the, ni con th c, while you were under Pai-Chang you had ten
ngi sau lam sao tin en c? S tha: words to his one; is that so? Yang-Shan said:
Hoa Thng neu can, con chep lai chang Yes, that is what they say. Wei-Shan asked:
kho. S lien chep het lai thanh mot tap What do you have to state about the ultimate
chang sot mot ieu. am Nguyen khen la truth of Buddhism? Yang-Shan was about to
ungWhen he had finished speaking he open his mouth when the master shouted. The
passed the secret text to Yang-Shan. After question was repeated three times; the mouth
receiving and examining the text, Yang-Shan vainly opened three times, the master shouted
burned it. One day Tan-Yuan said to Yang- three times. Yang Shan finally broke down;
Shan: The symbols that I gave you are drooping his head and with tears in his eyes,
extremely rare, esoteric and precious. You he said: My late master prohesied that I
must preserve them carefully. Yang-Shan should do better with someone else, and today
said: After I examined them I burned them. I have this very one.
Tan-Yuan said: This Dharma gate of ours Mot hom, Qui Sn thay Ngng Sn ang
cant be understood by most people. Only the ngoi di mot goc cay, ngai en gan, ung
Buddha, the patriarchs, and all the holy ones cay gay vao lng s. Ngng Sn quay lai,
can fully understand it. How could you burn Qui Sn noi: Nay Tch, gi ong co the noi
it? Yang-Shan said: After examining it, I mot li hay khong? Ngng Sn ap:
fully comprehended its meaning. Then there Khong, khong li nao na, toi khong muon
was no use keeping the text. Tan-Yuan said: nh va ai het. Qui Sn bao: Nay Tch, ong
Even so, when transmitting this to disciples, hieu roi o.One day, Wei-Shan saw Yang-
people of future times wont believe it. Sha sitting under a tree. Approaching, he
Yang-Shan said: If you like another copy touched him on the back with the staff he
that wont be a problem. Ill make another carried. Yang-Shan turned round, and Wei-
copy and give it to you. Then it wont be lost. Shan said: O Chi (Yang-Shans name), can
Tan-Yuan said: Please do. you say a word now, or not? Yang Shan
Ngng Sn theo To Bach Trng hoc Thien, replied: No, not a word, nor would I borrow
s co cai li lem lnh, tham ch To noi mot s one from others." Wei-Shan said: O Chi, you
ap mi. Bach Trng noi: Ta ngh, se co understand.
ngi khac chieu co cho ong. Ve sau, Luc con sa di s en tham van Qui Sn Linh
Ngng Sn en Qui Sn. Qui Sn hoi: Ta Hu. Qui Sn hoi: Ngi la Sa Di co chu hay
nghe trong luc theo hau Bach Trng, Bach Sa Di khong chu? S tha: Co chu. Qui
Trng noi mot ong ap mi, co phai vay Sn hoi: Chu cho nao? S t ben ong
khong? Ngng Sn ap: Khong dam! Qui sang ben Tay ng. Qui Sn biet con ngi ky
Sn hoi: oi vi tham ngha cua Phat phap, la nen co tam ch dayWhen he was still a
ong a en au? Ngng Sn sap sa m novice monk, Yang-Shan went to practice
mieng th Qui Sn het len. Ba lan hoi, ba lan under Wei-Shan. Wei-Shan asked Yang-Shan:
 2752

As a novice monk do you have a host or co that. Nay ta noi ro vi cac ngi viec ben
not? Yang-Shan said: I have one. Wei- canh Thanh, ch em tam ngh tn, ch nham
Shan asked: Who is it? Yang-Shan walked vao bien tanh cua mnh ma tu hanh nh that.
from west to east and then stood there erect. Chang can tam minh luc thong. V sao? V
Wei-Shan realized that Yang-Shan was ay la viec ben chot cua Thanh. Hien nay can
extraordinary. thc tam at bon, cot c cai goc chang lo
Ngng Sn hoi Qui Sn: The nao la cho cai ngon. Sau nay, khi khac se t ay u. Neu
cua chn Phat? Qui Sn ap: Dung cai dieu cha c goc, dau cho em tam hoc y cung
t (ngh nh) ma khong t (khong ngh nh) chang c. Cac ngi au chang nghe Hoa
xoay cai suy ngh tinh anh vo cung, suy ngh Thng Qui Sn noi: Tnh pham Thanh het,
het tr ve nguon, tanh tng thng tru, s ly bay bien chn thng, s ly chang hai, tc nh
khong hai, chn Phat nh nh. Ngay cau noi nh Phat. Thien s Ngng Sn Hue Tch
ay, Ngng Sn ai ngoYang-Shan asked song vao khoang cuoi nha ng au nha
Wei-Shan: What is the true abode of Tong (vao khoang gia the ky th X). Luc o
Buddha? Wei-Shan said: Think of thien hng phat trien cua giao phap Thien
unfathomable mystery and return your tong lan hoi thay the cac tong phai khac
thoughts to the inexhaustible numinous light. Trung Hoa. Ngha la thai o Thien oi vi
When thoughts are exhausted youve arrived truyen thong, va triet ly ao Phat, co khuynh
at the source, where true nature is revealed as hng coi nhe viec hoc hoi theo th lp cu a
eternally abiding. In that place there is no no, l la kinh ien va cac th sieu hnh trong
difference between affairs and principle, and kinhOne day, Zen master Yang-Shan
the true Buddha is manifested. Upon hearing entered the hall and addressed the monks,
these words Yang-Shan experienced great saying: Each and every one of you, turn the
enlightenment. light inward! Dont try to remember what Im
Mot hom, Thien s Ngng Sn thng ng saying! For a beginningless eon you have
day chung: Het thay cac ngi moi ngi t faced away from the light and been shrouded
hoi quang phan quan, ch ghi ngon ng cua in darkness. The roots of delusion are deep.
ta. Cac ngi t vo th en nay trai sang hp Theyre difficult to cut off and uproot. So the
toi, goc vong tng qua sau kho nho mau Buddha established expedient means to grab
c. Do o, gia hp lap phng tien dep thc your attention. These are like showing yellow
tho cua cac ngi, nh em la vang do con nt leaves to a crying child, who imagines theyre
khoc, co cai g la phai. Nh ngi em cac gold and thus stops crying. You act as though
th hang hoa cung vang lap pho ban. Ban youre in a shop where someone sells a
hang hoa ch ngh thch hp vi ngi mua. V hundred goods made from gold and jade, but
the, noi: Thach au la pho chn kim, cho ta youre trying to weigh each item. So you say
la pho tap hoa. Co ngi en tm phan chuoc that Shi-Tou has a real gold shop? Well in
ta cung bet cho, ke khac e n cau vang that ta my shop theres a wide range of goods! If
cung trao cho. Co mot v Tang hoi: Chang someone comes looking for mouse turds the I
can phan chuoc, xin Hoa Thng cho vang give him some. If someone comes looking for
that. Ngng Sn bao: Rang nhon ngh m real gold then I give it to him. A monk said:
mieng, nam la cung chang biet. Tang khong I dont want mouse turds. May I have the
ap c. Ngng Sn tiep: Tm hoi th co masters real gold? Yang-Shan said: If you
trao oi, chang tm hoi th chung ta chang co try to bite down on the head of a flying arrow
g e trao oi. Neu ta that s noi ve Thien you can try until the year of the ass but you
tong, th can mot ngi lam ban cung khong, wont succeed! The monk couldnt answer.
huong la co en nam bay tram chung? Neu ta Yang-Shan said: If you want to exchange
noi ong noi Tay, at gianh nhau lm lat, nh something we can make a deal. If you dont
em nam tay khong e gat con nt, tron khong want to exchange anything then we cant. If I

truly speak of Zen, then there wont be a
single companion at your side. How can this
be if therere five or seven hundred in the
assembly? If I talk about this and that, and
you strain your neck trying to pick something
up, then it will be like fooling a little child
with an empty hand. Theres nothing
authentic about it. Today Im clarifying what
is holy, which is not a matter of collecting and
calming the mind. Instead you must practice
to realize the true sea of self-nature. Of what
use is there for three clarifications and six
understandings? What I speak of is the
ultimate sacred matter. If right now you want
to know mind and arrive at the root, then
arrive at the root. Dont worry about the tips
of the branches. If you do this, then hereafter
you will possess it yourself. But if you dont
attain the root, and just use your emotions to
seek it, then you will never succeed. Youll
never see what Master Wei-Shan spoke of
the place where ideas of mundane and
sacred are exhausted, where matter and
principle are united and the true eternal body
of the Tathagata is manifested. Zen master
Yang-Shan, who lived between late T'ang and
early Sung (around the middle of the tenth
century) when the trend of development of
Zen teaching gradually superseded the other
Buddhist schools in China. It is to say, Zen
attitude towards Buddhist lore and philosophy
tended to slight its study in an orderly manner,
to neglect the sutras and what metaphysics
there is in them.
Mot v quan Th Ng ho Lu hoi Ngng Sn: Khi sap th tch s ngoi thang noi li t biet
"Con co the nghe ch y khien at c tam vi chung, roi oc bai ke:
hay khong?" Ngng Sn ap: "Neu ong
muon at c tam, th khong co cai tam nao
e ma at ca. Cai tam chang can at c ay
c biet nh la chan ly."A mandarin Shiyu
named Liu asked Yangshan, "May I hear the
principle of attaining mind?" Yangshan said,
"If you want to attain mind, then there's no
mind that can be attained. It is this
unattainable mind that is known as truth."
Nhng li Thien S Ngng Sn ch day Tang 77 tuoi, vua ban hieu Thong Tr Thien S
chung lam tieu chuan cho Thien Tong. S co
lam bai ke:
2753
Nhat nh nh tam t
Bnh muc phuc ngng th
Lng khau nhat vo thiet
Th th ngo tong chi.
(Mot hai hai ba con
Mat thng lai ngc xem
Hai mieng mot khong li
ay la tong ch ta).
Yang-Shan acted according to conditions to
benefit beings and became a great example of
the Zen school. One day when near death,
Yang-Shan took a brush and wrote a verse for
the monks to read:
Countless disciples,
I look across you all, and you gaze back,
Two mouths, one without a tongue,
This is my teaching.
Nhng van ap gia Ngng Sn va Qui
Sn, cung nh nhng thien s khac, ve tinh
than Thien c thu thap lai trong Vien Chau
Ngng Sn Hue Tch Thien S Ng Luc (su
tap nhng li cua thien s Ngng Sn Vien
Chau). Ten cua ong c nhac ti trong th du
th 25 cua Vo Mon Quan, va trong cac th du
34 va 68 cua Bch Nham LucThe
Questions and Answers of Yang-Shan with
his master Wei-Shan and other Chan masters,
recorded in the Yuan-Chou-Hui-Chi-Chan-
Shih-Yu-Lu (Record of the Words of the
Chan Master Yang-Shan Hui-Chi from Yuan-
Chou), are considered outstanding examples
of Chan mind. Yang-Shan appears in
example 25 of the Wu-Men-Kuan, and
examples 34 and 68 of the Pi-Yen-Lu.
Nien man that thap that
Lao kh th kim nhat
Nham tanh t phu tram
Lng thu phan quat tat.
(Nam ay bay mi bay
Chnh la ngay toi i
Mac tanh t chm noi
Hai tay ngoi bo goi)
Noi xong s an nhien th tch, nam 883, s tho
thap hieu Dieu Quang.
 2754

When near death, he sat upright in a cross- rau rong ma lan xuong nc th ngay cang b
legged position to say farewell to the siet au). V nh phuc hu lau cua tri ngi
congregation. He then recited a verse: luon lam hai en Tue menh cua phap than
Completing seventy-seven years, Mortal happiness injures the wisdom-life of
Today it ends. gods and men, just as ox hide shrinks and
When the orb of the sun is just at noon crushes a man who is wrapped in it and placed
The two hands fold the legs. under the hot sun.
Upon saying these words, Yang-Shan calmly Ngu Cau Ngoai ao: Go-Vratika (skt)
passed away, in the year 883, at the age of Kukkura-Vratika (skt)Living as animalsLoai
seventy-seven. Yang-Shan received tr ngu gii cau gii, song nh thu vat. Ngoai ao
posthunous name Great Teacher Penetrating song kho hanh nh trau cho, mot trong sau th kho
Wisdom. The stupa was named Wondrous hanh cua ngoai aoHeretics who live as oxen or
Light. dogs, one of the six heretic ascetic practices which
Ngng Sn Sap Thau: Ngng Sn cam are referred to as outsiders'See Luc Kho Hanh.
xuongYang Shan: Thrusting his hoe into the Ngu Chu: Gavampati (skt)Kieu Pham Ba
groundSee Cong An Ngng Sn Sap Thau. eSee Kieu Pham Ba e.
Ngng Sn Tam Toa Thuyet Phap: Toa th ba Ngu Cung: Brisa (skt)Ox-palaceT ng am
noi phapYang-shan's Sermon from the Third ch ni tru ngu cua c PhatThe palace of the
Seat, example 25 of the Wu-Men-KuanSee king of bulls, a term applied to the palace of the
Cong An Tam Toa Thuyet Phap. Buddha.
Ngng Sn Thi Xuat Cham T: Ngng Sn Ngu Dng Nhan: See Ngu Dng Tam Nhan.
ay cai goiYang Shan: pushing forward his Ngu Dng Tam Nhan: Loai mat ch co kha
pillowSee Cong An Ngng Sn Thi Xuat nang nhn thay hay tam nhn cua cac loai trau de
Cham T. ma thoiOnly the eyes (vision or insight) of an
Ngng Sn Tong: Kyozan-shu (jap)Yang- oxen and sheep.
Shan-tsungMot tong phai Trung Hoa c at Ngu an Hng: Gosirsa-candana (skt).
theo ten cua thien s Ngng SnA Chinese 1) Ngu an Chien an: Ox-head sandalwood.
Buddhist sect named after Zen master Yang- 2) Xch Chien an, loai go chien an t nui
ShanSee Ngng Sn Hue Tch Thien S. Ngu au, neu cha sat vao than co the tr
Ngng Sn Tuy Phan: Ngng Sn: Tuy hoi ma la, thng c dung e ngan la. Tng
apYang Shan: Replying as expectedSee au tien cua c Thch Ca Mau Ni c lam
Cong An Ngng Sn Tuy Phan. bang loai go nay: Red sandal-wood; said to
Ngng Sn T ang ieu: Ngng Sn: anh come from the ox-head mountains, and if
bon roi mayYang Shan: Whipping Ching T'ung rubbed on the body to make one impervious
four whipsSee Cong An Ngng Sn T ang to fire, generally protective against fire,
ieu. curative of wounds and generally medicinal.
Ngng Sn Van Tam Thanh Hue Nhien: Yang The first image of Sakyamuni was made of
Shan Questions San ShengSee Cong An this wood.
Ngng Sn Van Tam Thanh Hue Nhien. Ngu au: Gozu (jap)au trauThe ox-head.
Ngng Sn Xuat Tnh: Ngng Sn ra khoi Ngu au Chien an: Gosirsa-candana (skt)
giengYang-shan "Getting someone out of the Ox-head sandalwoodSee Ngu an Hng.
well without using a bit of rope"See Cong An Ngu au ai Vng:
Ngng Sn Xuat Tnh. 1) V ho phap tai tnh xa Ky Tho Cap Co oc
Ngng Vong: To look up and hope. VienThe guardian deity of the Jetavana
Ngu B: monastery (Ky a).
1) Da trauOx hide. 2) Tien kiep tai sanh cua Phat Dc S: An
2) ap da trau ma phi di anh nang mat tri incarnation of the Bhaisajyaraja Buddha.
se cang ngay cang b cng (giong nh buoc Ngu au Hue Trung Thien S: The Mount

Niu-t'ou SectSee Hue Trung Ngu au Thien
S.
Ngu au Ma Dien: au trau mat nga, y noi
tanh tnh hung hanThe head of an ox and the
face of a horse, i.e., a cruel (ferocious, fierce)
manner.
Ngu au Phap Dung Thien S (594-657): Gozu
Hoyu (jap)Niu-tou Fa-jung (Wade-Giles
Chinese)Niutou Farong (Pinyin Chinese)Ten
cua mot v Thien s Trung Hoa vao the ky th
bay. Hien nay chung ta khong co nhieu tai lieu chi
tiet ve Thien s Ngu au Phap Dung; tuy nhien,
co mot vai chi tiet ly thu ve v Thien s nay trong
Truyen ang Luc, quyen IV: Thien s Phap Dung
la v sang lap ra trng phai Ngu au Thien vi
mot trung tam Thien chua U Te vao nam 642
Zen Master Fa-jung Niu-tou, name of a Chinese
Zen monk in the seventh century. We do not have
detailed documents on this Zen Master; however,
there is some interesting information on him in
The Records of the Transmission of the Lamp
(Chuan-Teng-Lu), Volume IV: Zen master Fa-
jung founded the Ox-head School at a meditation
center at Yu-hsi Temple on Mount Niu-Tou in
642.
Phap Dung, Thien s Trung Hoa, xuat than t
gia nh ho Vi, rat noi tieng Duyen Lang,
huyen an Dng, tnh Giang To. Ong tr
thanh Tang s nam 19 tuoi. Trong mot thi
gian rat dai, khong biet la bao lau, ong a tu
hoc vi mot v thay kha co tieng tam thuoc
phai Trung Quan va tru tai Trng An hn ba
nam, co gang thuyet phuc nha ng ni long
nhng han che chong lai Phat giao. Phan con
lai cua cuoc i, Phap Dung danh tron cho
viec hanh Thien va nghien cu kinh ien, co
le trong mot thi gian di mot ai s khac
thuoc phai Trung Quan Viet Chau, huyen
Trieu Hng, tnh Triet GiangFa-jung, a
Chinese Zen master, was from the very
prominent family in Yen-ling, Tan-yang
district, Kiangsu province. He became a monk
at the age of nineteen. He studied for an
unknown length of time with a Madhyamika
master of some repute and spent over three
years in Ch'ang-an, attempting to induce the
T'ang authorities to relax certain local
restrictions against Buddhism. The rest of Fa-
2755
jung's life was devoted to meditation practice
and scriptural study, perhaps for a time under
another Madhyamika master in Yueh-chou,
Shao-hsing district, Chekang province.
Thien s Phap Dung tru tai hai ngoi chua khac
nhau tren nui Ngu au t nhat la t nam 637
cho en nhng nam cuoi i (657), khi ma
ong a thuyet kinh Phap Hoa, kinh Bat Nha,
va kinh ai Tap trc quan chung. Phap Dung
la mot trong nhng thien s sm nhat cua
Trung Quoc, con c goi la Ngu au, lay
ten t ngon nui ni ong song. Phap Dung la e
t cua T To ao Tn; tuy nhien, ong khong
c ke tha Phap. Do o phai cua ong khong
c tha nhan. Ve sau cac mon o tu tap lai
quanh Phap Dung, ong trnh bay cho ho nghe
ve Phat Phap theo loi hieu cua mnh, do o
tao thanh trng phai Ngu au. Mot nha s
Nhat Ban ten Saicho a a hoc thuyet nay
ve Nhat, nhng phai Ngu au khong phat
trien ca tai Trung Quoc lan Nhat Ban. Sau o
vai the he th tan luiHe resided at two
different temples on Mount Niu-Tou from at
least 637 until the very last years of his life,
when he gave public lectures on the Lotus,
Perfection of Wisdom, and Great Collection
Sutras. Fa-jung was one of the earliest
Chinese Zen masters. Fa-Yung is also called
Niu-Tou, named after the mountain on which
he lived, founded the Niu-Tou school. He
was a student of Tao-Hsin, the fourth
patriarch of Chinese Chan; however, he was
not confirmed as a dharma successor. Thus
Niu-Tou school was not among the
acknowledged Chan schools. Later, disciples
gathered around Fa-Yung and he taught them
the Buddha-dharma in his style, thus founded
the Niu-Tou school of Chan. The teachings
of this school were brought to Japan by the
Japanese monk named Saicho. However,
these teachings never became of major
importance for the development of the Chan
tradition either in China or Japan and died out
after a few generations.
Ngu au Sn: Gosrnga (skt)Nui Ngu au,
con goi la Ngu Giac Sn, pha nam cach thanh
Hoa ien (Khotan) khoang 3 dam. Ni ma bay gi
van goi nh vayA mountain 13 li from Khotan.

One of the same name exists in Kiangning in
Kiangsu, which gave its name to a school of Niu-
Tou Shan-Fa or Niu-Tou Sung; its fundamental
teaching was the unreality of all things, that all is
dream or illusion.
Ngu au Sn Phai: The Mount Niu-t'ou Sect
See Hue Trung Ngu au Thien S.
Ngu au Sn Phap: Ngu au ThienNgu
au TongNiu-Tou Shan-FaSee Ngu au
Sn Phai.
Ngu au Thien: Gozuzen (jap)Y cua Ngu
au Tong la xem cac phap khong thc, nh mong
huyenMeditation on the unreality of all things
(all is dream or illusion).
Ngu au Tong: Gozu-shu (jap)Niu-Tou-Tsung
(chi)Ox-head School.
(I) Tong quan ve Ngu au TongAn overview
of the Niu-Tou-Tsung: Ngu au Tong, mot
nhanh thien th yeu va khong thuoc mot phai
truyen thong Trung Hoa. No c thien s
Phap Dung, e t cua T To ao Tn, lap ra.
S khi au cua Tong Ngu au thng c thay kha an, Tr Nham tiep tuc truyen day
truy nguyen t viec Thien s Phap Dung
thanh lap mot trung tam Thien chua U Te
tren nui Ngu au vao nam 642, va co the co
s that nao o trong s xac quyet nay v trung
tam Thien cua Thien s Phap Dung a luon
thu hut mot so ln e t va a co mot s tiep thuan khac ve truyen tha trc he, o la ca
noi nao o vi nhng Thien s ke tiep Pha p
Dung ve sau nay cua Ngu au tongA
secondary lineage of Chinese Zen, which
does not belong to the tradition Zen schools in
China. It derives from Master Fa-Jung, a
student of Tao-hsin, the fourth patriarch of
Zen in China. The beginning of the Ox-head
School usually traced to Zen master Fa-jung's
founding of a meditation center at Yu-hsi
Temple on Mount Niu-Tou in 642, and there
may be some truth in this assertion for Fa-
jung's meditation center always attracted a
great number of students and there may have
been some continuity with later Niu-Tou
school figures after Zen master Fa-jung.
(II) Nhng dong truyen tha cua Ngu au
TongLineages of transmissions of the Niu-
T'ou-Tsung: Chung ta co the noi rang truyen
thong Ngu au tong bat au vi s hoi ngo spread the practice of the tradition of Niu-
gia Phap Dung va T To ao Tn (580-651),
2756
v To th t tiep noi t Bo e at Ma, trong
o chieu sau kinh nghiem Thien cua Phap
Dung c cho la do T To ao Tn an
chng. T iem nay dong Thien Ngu au
noi chung co the c chia ra lam nhieu phan
oan khac nhauWe can say that the
tradition of the Niu-Tou School begins with a
meeting between Fa-jung and Tai-hsin, the
Fourth Patriarch in succession from
Bodhidharma, in which the depth of Fa-jung's
experience was supposedly verified the Tao-
hsin. From this point the Niu-Tou lineage is
generally traced through various segments:
1) Sau i the he th nhatThe first six
generations: Neu chung ta khi au vi T to
ao Tn, roi Phap Dung (594-657), Tr Nham
(577-654), Hue Phng (627-695), Phap Tr
(627-695), Tr Oai (646-722). Mac dau Tr
Nham ln hn Phap Dung en 17 tuoi va mat
trc Phap Dung en 3 nam, nhng Tr Nham
van la e t cua Phap Dung, va sau khi c
phap thien cua tong Ngu au tai nhng vung
phu can. Noi g th noi, ro rang co s mau
thuan ve ngay thang va nien ai tuoi tac trong
dong truyen tha nay. Hn the na, theo
nhng tai lieu con sot lai cho thay mot s mau
Phap Dung, Hue Phng va Phap tr tat ca
eu cung nhau cung mot a iem vao cung
mot thi iem trong s nghiep hoang phap
cua ho (lam sao co the c?). We can say
that the tradition of the Niu-Tou School
begins with a meeting between Fa-jung and
Tai-hsin, the Fourth Patriarch in succession
from Bodhidharma, in which the depth of Fa-
jung's experience was supposedly verified the
Tao-hsin. From this point the Niu-Tou
lineage is generally traced through six
generations, with Tao-hsin at the beginning,
then Fa-jung, Chih-yen, Hui-fang, Fa-ch'ih,
and Chi-wei. Even though Chih-yen's date of
birth was 17 years before Fa-jung, and date of
death was three years before Fa-jung, still
Chih-yen was a student of Fa-jung and after
he was verified by Fa-jung, he continued to
Tou school in the surrounding areas.

Whatever we say, there are some definite
contraindications in specific dates and ages in
the transmitting lineage of this school.
Furthermore, remaining data show that there
is another contraindication regarding lineal
sussession, that is Fa-jung, Hui-fang, and Fa-
ch'ih were all together in the same location at
one point in their careers of spreading the
Dharma (how could this happen?).
2) i th bay dong Thien Ngu au chia lam
hai nhanhThe seventh generation, the Niu-
t'ou School divided into two sublineages: Ca
Huyen To (688-752) lan Hue Trung (683-769)
eu la e t cua Thien s tr Oai. Huyen To
lap ra dong phu Hac Lam Phai; trong khi Hue
Trung lap ra dong phu Ngu au Sn Phai
Both Hsuan-su and Hui-chung were Chih-
wei's disciples. Hsuan-su founded the Hao-Lin
Zen Sublineage; while Hui-ching founded the
Mount Niu-t'ou SublineageSee Hac Lam
Phai and Hue Trung Ngu au Thien S.
3) i th tam dong Thien Ngu au lai cung
chia lam hai nhanh khacThe eighth
generation, the Niu-t'ou School also divided
into two other sublineages: e t cua Huyen
To la Phap Kham lap ra Knh Sn Phai; trong
khi o th Phat Quat Di Tac, e t cua Ngu
au Hue Trung, lai lap ra Phat Quat Phai.
Tuy nhien, sau o tat ca nhng trng phai
phu nay eu b suy thoai ngay trong thi nha
TongFa-ch'in, a disciple of Hsuan-su,
founded the Ching-shan Zen Sublineage;
while Zen master Fo-k'u Wei-tse, a disciple of
Niu-'ou Hui-chung, founded the Fo-k'u
Sublineage. However, later all these
sublineages declined during the Sung
DynastySee Knh Sn Phai and Phat Quat
Phai.
(III) Chi tiet ve nhng dong truyen tha phu cua
Ngu au Tong sau dong truyen tha th 2)
namDetails of sub-lineages of the Niu-
T'ou-Tsung after the fifth lineage of
transmission: Mac dau khong co chng c cho
rang bat ky ly thuyet ac trng ve s truyen 3)
tha cua Ngu au tong nao a c biet Huyen ToThe Ho-lin Sublineage, headed
trong khoang i cua Thien s Tr Oai, v tr
cua Tr Oai nh la v To th nam cua Ngu 4)
au tong cung tng t nh v tr cua Hoang
2757
Nhan trong truyen thong Bo e at Ma, theo
ngha rang moi truyen thong thanh tu s phat
trien au tien thc s cua no trong khoang
thi gian cuoc i cac e t cua ho. S giong
nhau nay lam cho hp ly hn e cho rang
nhng sang kien oi mi cua dong Thien von
xac nh tnh chat Ngu au tong nh la oc
lap vi Bac tong Than Tu va Nam tong Hue
Nang, va co the Ngu au tong a phat trien
trong hnh thc hat nhan trong khoang the he
th sau va sau nay. S phat trien sau nay cua
Ngu au Tong a the c mo ta lien quan
ti bon dong truyen tha phu, von c at
ten theo cac nhan vat ng au cua moi
phaiEven though there is no evidence that
any specific theory of a Niu-T'ou-Tsung
transmission was known during Chih-wei's
life, his position as the Fifth Patriarch of the
Niu-T'ou-Tsung is analogous to that of Hung-
jen in the Bodhidharma tradition, in the sense
that each tradition achieved its first real
growth during the lives of their students. This
similarity only makes it more reasonable to
assume that the lineage innovations which
define the Niu-T'ou-Tsung as independent
from both Shen-hsiu's Northern School and
Hui-neng's Southern School, and Niu-T'ou-
Tsung may have developed in nuclear form
during the Chih-wei's life, but were only
crystalized during the sixth generation and
later. The later development of the Niu-T'ou-
Tsung is generally described in terms of four
sub-lineages, which are named after the
figures standing at the head of each
sublineage.
1) Ngu au Sn Phai: ng au bi Ngu au
Hue TrungMount Niu-T'ou Sublineage,
headed by Niu-T'ou Hui-chungSee Hue
Trung Ngu au Thien S.
Phat Quat Phai: ng au bi Phat Quat Di
Tac, e t cua Hue TrungThe Fo-ku
Sublineage, headed by Hui-chung's disciple,
Fo-ku I-tseSee Phat Quat Phai.
Hac Lam Phai: ng au bi Hac Lam
by Ho-lin Hsuan-suSee Hac Lam Phai.
Knh Sn Phai: ng au bi Knh Sn Phap
Kham, e t cua Huyen ToThe Ching-shan

Sublineage, headed by Hsuan-su's disciple
Ching-shan Fa-ch'inSee Knh Sn Phai.
(IV) Giao Phap cua Ngu au TongThe
teachings of the Niu-T'ou-Tsung: Trong khi
Bac tong va Nam tong bieu trng cho hai phai
hay hai loi giai thch khac nhau a phat trien
di s giam ho day do cua Hoang Nhan,
thay cua ca Than Tu phng Bac lan Hue
Nang phng Nam. Bac tong, von ro rang la
co anh hng u the ban au, vi giao ly c
ban la "Tiem ngo" cho phap hanh tr tam linh;
con Nam tong chu trng giao phap "on
ngo" cap tien va xac thc hn. Phap Dung la
e t cua T To ao Tn, dau khong c ke tutelage of Hung-jen, the teacher of both
tha phap, ong cung a sang lap Ngu au
tong trc Bac tong cua Than Tu va Nam
tong cua Hue Nang rat lau. Va mac dau no
bat nguon t truyen thong Trung Quan mien
Nam Trung Hoa, nhng giao phap c ban cua
no la tng t vi giao phap cua Thien Nam
tong. Tuy nhien, Ngu au tong ro rang thc
chat la co tnh chat qua o hay chuyen tiep
trong no lc sieu viet khoi tnh be phai cua
Bac chong lai Nam tong va tao ra mot loa
giao phap va kieu mau hanh tr thch hp cho
thi ai mi. Ngu au tong nhan manh en
viec no chong lai giac quan cua Bac tong.
Theo Ngu au tong, neu ban muon at c
s thanh tnh cua tam, vay th hay no lc trong
boi canh cua vo tam. Duy tr s tch tnh bang
tam la van khong sieu viet c cai benh vo
minh. S tham nhap cua tr hue ni mnh se
ap ng lai cac phap va luon luon c tap
trung vao hien tai tc th. S giac ngo ve c
ban luon hien hu va khong can phai duy tr
gn gi; ao tng phien nao ve c ban la
khong hien hu ton tai va khong can phai loai
tr. Giao ly Ngu au tong cung nhan manh
rang bac Thanh s dung tr hue ky dieu cua
vo tam e tng thch vi chan ly vo tng
cua Tanh khong. Trong va ngoai ca hai eu
c xoa bo; cac ieu kien nhan duyen hay
oi tng cua nhan thc va tr hue ca hai eu
thanh lang. Tr hue ch la mot cai ten cho s
chieu sang cua tri kien, lam sao no co the
tng ng vi tr hue bat nha, von sieu viet
nhan thc, ngha la giac quan ch phap bang
tr hue. Tom lai, that ra giao phap Ngu au
2758
tong co lien he vi ca giai oan sm hn lan
giai oan tre hn sau nay cua Thien. Ngi ta
tin rang nhieu v Thien s Ngu au tong a
co lien ket vi Ma To ao Nhat va Thach
au Hy Thien, nhng s lien ket nay vi
Thien phai Bac tong cua Than Tu lai qua t oi.
Noi tom lai, tuy la s phat trien cua giao ly
Ngu au tong nh vao nhng phat trien
trc o, nhng ong thi no van bao gom ly
tng duy nhat va hoan toan oc lap cua rieng
mnhWhile the Northern and Southern
Schools represent two different factions or
interpretations that developed under the
Shen-hsiu of the North and Hui-neng of the
South. The Northern School, which was
clearly dominant at first, taught a basically
"gradualistic" doctrine of spiritual practice;
while the Southern School maintained the
more advanced and authentic "sudden"
teaching of Ch'an. Fa-jung was a student of
Tao-Hsin, the fourth patriarch of Chinese
Chan, even he was not confirmed as a
dharma successor, he founded Niu-T'ou-
Tsung way before the Northern School of
Shen-hsiu and the Southern School of Hui-
neng. And even it was derived from the
Madhyamika tradition of South China, its
teachings were fundamentally similar to those
of the Southern School of Ch'an. However,
the Niu-T'ou-Tsung was clearly transitional in
nature in its attempt to transcend the
sectarianism of North versus South and to
create a doctrine and style of practice fit for
the new age. The Niu-T'ou-Tsung has
emphasized its opposition to the
contemplative tendencies of the Northern
School. According to the Niu-T'ou-Tsung, if
you wish to attain purity of mind, then make
effort in the context of no-mind. To maintain
tranquility with the mind is still not to
transcend the illness of ignorance. One's
penetration of wisdom responds to things and
is always focussed on the immediate present.
Enlightenment is fundamentally existent and
needs no maintenance; the illusions are
fundamentally non-existent and need no
eradication. The Niu-T'ou-Tsung's teachings

also emphasized that the sage uses the
wondrous wisdom of no-mind to correspond to
that characterless truth of emptiness. Internal
and external are both effaced; conditions or
the objects of perception and wisdom are both
serene. Wisdom is only a name for the
illumination of knowing, how could it be
equivalent to the prajna that transcends
cognition of things with wisdom. In short, the
teachings of the Niu-T'ou-Tsung were indeed
related to both earlier and later phases of
Ch'an. It is believed that many monks form
the Niu-T'ou-Tsung are associated with Ma-
tsu Tao-i and Shih-t'ou Hsi-ch'uan, but there is
little association of the Niu-T'ou-Tsung from
Shen-hsiu's lineage. In short, even though the
development of Niu-T'ou-Tsung was indebted
to previous developments at the same time as
it embraced its own unique and fully
independent ideal.
(V) S oc lap Ngu au Tong oi vi hai phai
Thien Bac tong va Nam tongThe
independence of the Niu-T'ou-Tsung from
two other Zen Schools of Northern sect and
Southern sect: Bac tong va Nam tong Thien
bieu trng cho hai phai hay hai loi giai thch
khac nhau a phat trien di s giam ho cua
Hoang Nhan, thay cua ca Than Tu phng
Bac lan Hue Nang phng Nam. Bac tong,
von ro rang la co anh hng u the ban au,
a day mot giao ly c ban la "tiem ngo" cho
phap hanh tr tam linh, con Nam tong duy tr
giao phap Thien "on ngo" tien bo va xac
thc hn. Bat au s tien trien cua Nam ton g
cho en ung uy the cua no la cuoc van ong
chong Bac tong manh liet bi e t cua Hue
Nang la Than Hoi, va ket qua cua cuoc van
ong nay khien nhieu mon o cua Thien ri
bo Bac tong theo ung ho nhom Thien Nam
tong cua Hue Nang. Ngu au tong a co
trc va v the no ng ra ngoai cuoc van
ong nay cua Than Hoi. Ngu au tong bat
nguon t truyen thong Trung Quan pha
Nam Trung Hoa, nhng giao phap c ban cua
no la tng t vi giao phap cua Thien Nam
tong (Hue Nang). Tuy vay, tng cung nen
nhac lai ay la co mot van bia khac con ton
tai c viet bi Ly Cat Phu cho Phap Kham
2759
bao gom li phat bieu sau ay ve ac tnh cua
Ngu au Tong: "Sau s diet o cua Nh Lai
th tam an c tiep noi truyen tha qua 28 v
To cho en Bo e at Ma, ngi a truyen
ba ai phap rong rai va truyen no lai cho cac
e t sau nay. ay tien nhng e t sau nay
t hp thanh hai tong 'Bac' va 'Nam'. Hn na,
trong i th ba ke t To Bo e at Ma, phap
c truyen cho ao Tn. ao Tn truyen cho
Phap Dung, Phap Dung truyen cho Thien s
Hac Lam Ma To (Huyen To), va Ma To
truyen cho Knh Sn Phap Kham hay Thien s
Quoc Nhat. ay la mot giao phap rieng biet
ben ngoai cua hai tong 'Bac va Nam'." Theo
Tong Canh Luc, mot hom, co mot c s ho tr
hoi e t cua Thien s Tr Oai la An Quoc
Huyen nh: "Ngai la mot ngi theo Bac
tong hay Nam tong?" An Quoc Huyen nh
ap: "Ta khong phai la mot ngi theo hoac
la cua Bac tong, hoac la cua Nam tong. Tam
la tong cua ta." ay, An Quoc Huyen nh
ang noi ve mot "tong" theo cai ngha cua
mot thc the mon phai, nhng ch "tong" con
ch giao phap hay nguyen ly giao phap. Nh
vay, cau hoi la lieu ngai theo giao phap cua
ngi phng Bac hay ngi phng Nam, va
cau tra li la giao phap chan chnh cua Phat
giao lien quan en tam va sieu viet bat ky
giao phap nao ma chung ta co the bam vao .
Ky that, khong he co chng c rang cac thanh
vien cua Ngu au tong xem hoac la Thien
Bac tong hoac la Thien Nam tong cao hn
tong kia. Theo Tong Cao Tang Truyen, mot
thi Tang thuoc Ngu au tong la Hao Nhien
a viet bai tan than hai v To s Hue Nang va
Than Tu:
"Tam cua hai v To s
Giong nh oi vang nhat nguyet.
T phng khong may giang.
Hien hien tren thinh khong.
Tam tha i cung ng;
Vo bien phap la mot.
Phan thanh Nam Bac tong
La loi lam ngon bien."
The Northern and Southern Schools represent
two different factions of interpretations that
developed under the tutelage of Hung-jen, the
teacher of both Shen-hsiu of the North and
 2760
Hui-neng of the South. The Northern School,
which was clearly dominant at first, taught a
basically "gradualistic" doctrine of spiritual
practice, while the Southern School
maintained the more advanced and authentic
"sudden" teaching of Ch'an. The beginning of
the Southern School's march to its rightful
ascendancy was the vigorous anti-Northern
School campaign by Hui-neng's disciple Shen-
hui, and as a result, this campaign caused a lot
of followers of Ch'an to desert the Northern
School in favor of the banner of Hui-neng.
The Niu-t'ou School preceded and thus it
stood apart from the campaign of Shen-hui. It
was derived from the Madhyamika tradition
of South China, but its teachings were
fundamentally similar to those of the Southern
School of Ch'an (Hui-neng). Novertheless, it
should be repeated here that there exists
another epitaph that was written by Li Chi-fu
for Fa-ch'in which contains the following
statement on the identity of the Niu-t'ou
School: "After the extinction of the Tathagata
the mind-seal was transmitted successively
through twenty Patriarchs to Bodhidharma,
who propagated the great teaching widely and
bequeathed it to later students. At first those
later students formed themselves into the two
schools of 'North' and 'South.' Also, in the
third generation from Bodhidharma, the
Dharma was transmitted to Dhyana Master
Tao-hsin. Tao-hsin transmitted it to Dhyana
Master Niu-t'ou Fa-jung, Fa-jung transmitted
it to Dhyana Master Ho-lin Ma-su (Hsuan-su),
and Ma-su transmitted it to Ching-shan Fa-
ch'in or Dhyana Master Kuo-i. This is a
separate teaching outside of the two schools
of North and South." According to the Tsung
Ching-lu (Records of the Mirror of Truth), one
day, a lay supporter asked a disciple of Zen
master Chih-wei, An-kuo Hsuan-t'ing: "Are
you a follower of the Southern School or the
Northern School?" An-kuo Hsuan-t'ing
answered: "I am not a follower of either the
Southern School or the Northern School. The
mind is my School." Here, An-kuo Hsuan-t'ing
was talking about a schooling the sense of a
sectarian entity, but the word "tsung" also
indicates a teaching or doctrinal principle.
The question is thus whether he follows the
teachings of the Northerners or the
Southerners, the answer being that the true
teaching of Buddhism concerns the mind and
transcends any teachings to which one might
adhere. In fact, there is no evidence that the
members of the Niu-t'ou School considered
either Northern or Southern Ch'an superior to
the other. According to the Sung-Kao-Seng-
Chuan, a poet-monk of the Niu-t'ou School
wrote an a eulogy on the Two Patriarchs Hui-
neng and Shen-hsiu:
"The minds of these two men,
Were like the moon and sun.
With no clouds in the four directions,
Did they appear in space.
The Three Vehicles share the same path;
The myriad teachings are one.
The 'division into Northern and
Southern Schools'
Is an error of speech."
Ngu Giac: Sng trau: Ox-hornsong ngha
cho nhng g bang phang: A synonym for things
that are even, or on a level.
Ngu Giac Lam: Ox-horn grove.
Ngu Giac Nht Xuc: Only one touchSee Nht
Xuc.
Ngu Giac Sa La Lam: Mot ten khac cua rng Ta
La Song Tho, ni cay song oi giong nh sng
trau, moc gan thanh Cau Thi Na, ni ma di goc
nhng cay nay c Phat a thuyet Kinh Niet Ban.
Ngi ta noi rang Ngai a nhap Niet Ban di
nhng tang cay nayAnother name for Sala Tree
GroveOx-horn sala grove, said to be a couple of
sala or teak trees shaped like ox-horns, which
grew near Kusinagara, under which the Buddha
preached the Nirvana Sutra. He is reported to
have entered Nirvana in a grove of eight sala
trees standing in pairs.
Ngu Giac Sn: See Ngu au Sn.
Ngu Gii: Cow-commandmentsTheo ai Tr
o Luan th Gii Trau la song nh loai trau, cui
au gam co, nh s tin tng cua mot so giao phai
ngoai ao, rang kiep sau trau se au thai lam
triAccording to the Sastra on the Prajna Sutra,
to live as a cow, eating grass with bent head, as
certain Indian heretics are said to have done, in

the belief that a cows next reincarnation would
be in the heaven.
Ngu Hoa Chau: Godaniya (skt)Tay Ngu
hoa chau, mot trong bon chau chanh, ni co nhieu
trau bo, nen dung trau bo e trao oi hang hoa
Godaniya, the western of the four continents into
which every world is divided, where oxen are the
principal product and medium of exchangeSee
T Chau.
Ngu Hoang Gia Tr: Cow-bezoar aidNgu
Vng Gia trMot loai bua dung cho an ba
hiem muon. Neu ngi n khong con, lay ngu
hoang ma viet vao vo cay hoa ma eo, th t lau
sau se co con (theo Kinh That Cau e Phat Mau
S Thuyet Chuan e a La Ni)Cow-bezoar
aid, a charm used for childless women to obtain
children. The four words should be written with
cow-bezoar on birch-bark and carried on the
person.
Ngu L Nh Nhu: Hai loai sa, sa bo va sa
la, mau sac giong nhau, nhng chat lng khac
nhau; sa bo th thanh pho mat, con sa la th
thanh phan. V nh Phat phap va phap cua ngoai
ao vayThe milk of cow and ass, the one turns
to curd, the other to dung. They are alike in
appearance, but fundamentally different, as is the
case with the Buddhas teaching and that of
outsiders.
Ngu Mao Tran: Go-Rajas (skt)So lng bui
tren au long trau gap bay lan so lng bui tren are not the obstacles. In fact, there are no
au long tru hay de (Dng Mao Tran)The
amount of dust that can rest on the top of a cows
hair (seven times of that on a sheeps).
Ngu Nhan Tiep Tng: Long nheo daiEye
lashes like a royal bullSee Tam Thap Nh Hao
Tng.
Ngu Nieu: Cow-urineNc tieu trau bo
Phong tuc An o cho rang lay nc tieu hoa vi
phan trau lam thanh mot vai th vat lieu a dung
trong i song hang ngay. Hp chat nay c
xem nh la thanh tnh nhtCow-urine, in India
people mixed cow-dung and cow-urine to make
some kinds of material for multiple usages in daily
life. This mixture is considered as clean and
cleansing.
Ngu Phan: Gomaya (skt)Cow-dungPhan
trau boPhong tuc An o cho rang phan trau la
thanh tnh nht. Mat giao dung phan trau e tret
2761
ban thCow-dung, considered in India as clean
and cleansing; used by the esoterics for cleansing
the altar.
Ngu Phan Chung: V thuy to cua dong ho Thch
Ca sanh ra trong bai phan trau trong vn ma
The first Gotama ancestors of sakyamuni, who is
reputed to have sprung from cow-dung in the
Sugar-cane garden, probably a mere tradition that
the family sprung from herdsmen.
Ngu Qua Song Linh: Buffalo Passes Through
the WindowTrau qua khung ca, th du th 38
cua Vo Mon Quan. Ngu To noi: "V nh con trau
i qua khung ca, au, sng, bon chan eu a lot,
sao uoi lai khong lot c?" ay chung ta nen
hieu ro rang chng ngai thc s khong phai xuat
phat t cai au hay cai uoi con trau. Tren thc te,
khong he co mot chng ngai nao ca; ngay t au,
toan bo con trau, t au en uoi, a i qua, ang
i qua, moi luc va moi thi. Theo Vo Mon Hue
Khai trong Vo Mon Quan, neu thay c cho
hiem hoc nay, ha noi mot cau chuyen ng, th tren
bao c bon an, di o c ba coi. Con neu
cha, phai nen lu y en cai uoi kiaBuffalo
Passes Through the Window, example 38 of the
Wu-Men-Kuan. Wu-tsu said, "It is like a buffalo
that passes through a latticed window. Its head,
horns, and four legs all pass through. Why can't its
tail pass through as well?" Here one must
thoroughly realize that the buffalo's head or tail
obstacles, and there never were any; from the
beginning the buffalo's head and tail have already
passed through, and are passing, always passing
through, moment by moment. According to Wu
Men Hui-Kai in the Wu-Men-Kuan, if you can get
upside down with this one, discern it clearly, and
give a turning word to it, then you can meet the
Four Obligations above and give comfort to the
Three Existences below. But if it is not yet clear,
pay close attention to the tail and you will resolve
it at last.
Ngu Thi: See Kieu Pham Ba e.
Ngu Tch: Gavampati (skt)Dau trau: Ox-
tracksPhat phap: The teaching of the Buddha or
of the royal bull.
Ngu Tch Ty Kheo: Kieu Pham Ba eNgu
Vng ton gia, mot e t cua Phat Thch Ca
Bhiksu Gavampati, said to have been a disciple of

Sakyamuni.
Ngu Tien: Rsabha (skt)Ngu Tien c dien
ta nh mot trong ba v tien ngoai ao trong x
Thien Truc, trc thi Phat Thch Ca. Ngu Tien
dch ngha la loa the kho hanh Ni Kien T, ngi
a sang lap ra phai Ky Na giaoDescribed as
one of the three famous rsi, before the days of
sakyamuni, of the Nirgrantha type of naked
ascetics, the founder of Jainism.
Ngu Tieu: Rsabhanatha (skt)See Ngu Vng.
Ngu Trang Huyen Chan (1893-?): Ten cua mot
v hoc gia Phat giao Nhat Ban vao the ky th XX.
Ong viet rat nhieu sach ve lch s va giao thuyet
tong Thien ThaiName of a Japanese Buddhist
scholar in the twentieth century. He wrote a lot of
Buddhist Books on history and doctrines of the
T'ien-T'ai Sect.
Ngu Tng: Gavampati (skt)Kieu Pham Ba
eSee Kieu Pham Ba e.
Ngu Vng: Rsabha (skt)Vrishabha (skt)
Bull-kingT ng am ch c PhatKing of
bulls, a term applied to the Buddha.
Ngu Vng Gia Tr: See Ngu Hoang Gia Tr.
Ngu Vng Ton Gia: See Ngu Vng.
Ngu Xa: Goratha (skt)Bullock cartOne of
the cart offered by the father in the Lotus Sutra to
lure his children out of the burning houseMot
trong ba co xe ma ngi cha trong Kinh Phap Hoa
a em ra e dan du cac con cua mnh thoat ra
khoi can nha la ang chay.
NH
Nha: Van phong: Bureau, serviceRang: Teeth.
Nha Bach Tng: Rang trang, trong, eu va kht
nhauTeeth white even and close, one of the
thirty-two auspicious marksSee Tam Thap Nh
Hao Tng.
Nha Bo Tat: Kim Cang Dc XoaMot v Bo
Tat hay nhe rang lm chm ra e bao ve Phat;
thng th v nay ben ong o cua Kim Cang
GiiThe Bodhisattva fiercely showing his teeth
in defence of the Buddha; he is in the east of the
Buddha in the Vajradhatu.
Nha La Tam Gii: Theo kinh Dieu Phap Lien
Hoa th Phat v Tam gii nh nha la, khong yen,
2762
ay day s kho, rat ang s haiAccording to the
Wonder Lotus Sutra, the Buddha compared the
three realms as a burning house; sentient beings in
these realms are not stable, indeed, they are
continuously suffering and frightening.
Nha Thien: See Thien Tong.
Nha Tu Hanh: Religious monk/priest.
Nha Tu Kho Hanh: RecluseAsectic.
Nha S Kho Hanh Lang Thang Khong Mot Xu
Dnh Tui: A penniless wandering asectic.
Nha Am: Am thanh tnh khiet va thanh nhaPure
sounds.
Nha e T: Jnatiputra (skt)Ni Kien Nha e T,
mot trong sau v s ngoai ao An o trong thi
c Phat con tai theNirgranthajnati, one of the
six heterodox teachers in India at the time of the
Buddha.
Nha La Nghiem: Ten cua mot v danh Tang An
o en Trung Hoa e phien dch kinh ien t
Phan ng sang Hoa ng trong thi Tay Tan ben
Trung Hoa (265-316)Name of an Indian monk
who came to China to translate sutras from
Sanskrit into Chinese during the Western Chin
Dynasty in China.
Nha Li An Hiep Hoi: Arya-samaj (skt)Noble
communityThanh Giao HoiSee Thanh Tang
Gia.
Nha Li An Nhan: Aryans (skt)Nha Li An
Nhan la am Han cua thuat ng Bac Phan dung e
ch mot nhom nhng bo lac thuoc sac dan An Au
di c t mien Trung va Bac Au e n mien Bac An
o vao khoang au thien nien ky th nh trc
Tay lchA Sanskrit term for a collective group
of Indo-European tribes that migrated from central
and northern Europe around the beginning of the
second millenium B.C.
Nha Na: Jnana (skt).
1) Tr, so vi hueKnowledge
UnderstandingIntellectual judgments, as
compared with wisdom, or moral
judgments.
2) Nha Na con co ngha bao trum ca tr lan
hueJnana is supposed to cover both
knowledge and wisdom.
Nha Na Bat a La: Jnanabhadra (skt)Prajna-
bhadra (skt)Tr Hien, ten cua mot v danh Tang
An o en Trung Hoa vao thi nha ng (618-
907) e phien dch kinh ien va truyen ba Phat
 2763

phapName of an Indian famous monk who Nhac Phng Hoa Chu: Nhng v Tang co nhiem
came to China during the T'ang Dynasty in order vu i vao pho th e khuyen hoa moi ngi cung
to translate sutras and to spread the Buddha- dng tai vat cho Tam BaoMonks who go to
dharma. town on foot to encourage everyone to offer or to
Nha Phan: Ten cua mot v danh Tang Trung Hoa make donation to the Three Precious Ones
vao thi nha Nam Tong ben Trung Hoa (1127- (Triratna).
1279)Name of a Chinese famous monk who Nhac Than: Gandharva (skt)Can That Ba
lived in the South Sung Dynasty in China. Deva musiciansDivine musicianHng am
Nha Xung Thien S: Thien s Trung Hoa, thuoc than.
Van Mon tong vao thi nha Tong (960-1279) Nhac Thien: Gandharva (skt)Deva musicians.
Chinese Zen master of the Yun-Men Sect Nhac Thu: Khi tho lanh thuan canh th than tam
(established by Zen master Yun-men) in the Sung vui veThe sensation, or perception of pleasure.
Dynasty in China. Nhac Tri: Heavenly music.
Nha C La: Nakula (skt)La Han Nac c la Nhai: Con ng hay pho thA street, especially
See Nac C La. with shops, a market.
Nha Da: Jaya (skt)Xa DaChe ng, dau hieu Nhai Nghiep: Gia tai san nghiepFamily estates
cua s che ng. Cung la ten cua mot thien n or property.
trong Van Thu VienConquering, a manual sign Nhai Phng: Pho th ban ron cua cuoc song
of overcoming. Also, name of a devi (goddess) in The busy mart of life.
Manjusri's court. Nhai Phng Hoa Chu: V Tang co nhiem vu i
Nha Ne Thuy: Nha Ne i ThuyLi noi cham vao pho th e khat thc cho ai chungA monk
chapSlow speeches. who is responsible to go to town to beg for food
Nhac: for everyone in the temple.
1) Am nhac: Lam cho giai khuayMusic, that Nham: Ghenh aA cliff.
which causes joy. Nham au: See Toan Khoat Nham au Thien
2) In-law (father or mother). S.
Nhac Am: Nham au Thau Kiem Hoang Sao: Yen T'ou's
1) Am thanh cua tieng nhac: The sound of Getting Huang Ch'ao's SwordSee Cong An
music. Nham au Thau Kiem Hoang Sao.
2) See Mat No Th Nha Tap Phc La (1). Nham au Thien S: Zen Master Yan-Tou
Nhac Am Can Thac Ba: Manodjasvara (skt) See Toan Khoat Nham au Thien S.
The Gandharvas, Indras musicians. Nham au Toan Khoat Thien S (828-887):
Nhac Am Thu: Gio nhe thoi vao la cay tren coi Ganto Zenkatsu (jap)Yen-t'ou Ch'uan-huoSee
nc cua c Phat A Di a lam phat ra nhng am Toan Khoat Nham au Thien S.
thanh nh tieng nhacThe trees in Amitabhas Nham au T Tang Phong: Bon tieu chuan c
paradise which give forth music to the breeze. y c vao s ly e kiem nghiem ve canh gii tu
Nhac Can Thac Ba: The Gandharvas, Indras hanh cua thien s Nham au. Trong nha thien,
musicians. s co ngha la cai ca the, cai d biet, cai cu the,
Nhac Can Thac Ba Vng: King of the cai n the. Trong khi ly la nguyen ly, la cai
GandharvasKing of Indras musiciansVua cua toan the, cai nguyen khoi, cai ai ong, cai tru
cac v nhac Than cua vua tri e ThchThe king tng, van van. S luon oi lap vi ly va i oi vi
of Gandharvas, named Citraratha, but translated as ly thanh s ly. S th sai biet va phan biet, con
Druma, a tree. ly th vo sai biet va vo phan biet. Theo ngha
Nhac Phong (1860-1926): Ten cua mot v danh thong thng trong ao Phat, ly tc la khong, va
Tang Trung Hoa vao thi nha Thanh (1644- s tc la sac.Four standards based on
1912)Name of a Chinese famous monk who phenomena and noumena, presented by Zen
lived in the Ch'ing Dynasty in China. master Yan-Tou in testing the realms of
cultivation. In Zen, phenomenon ordinarily means

an event, a happening, but according to
Buddhist philosophy, Vastu means the
individual, the particular, the concrete. While
noumenon means a principle, reason, the
whole, the all, totality, the universal, the
abstract, etc. Phenomenon always stands
contrasted to noumenon. Phenomenon is
distinction and discrimination, and noumenon is
non-distinction and non-discrimination. In regular
Buddhist terminology, noumenon corresponds to
Sunyata, Void or Emptiness, while phenomenon
is form.
1) Tu s tang phong: Kiem xet canh gii s
tng ca biet. Khong lam mot hanh gia vi
hnh tng ben ngoai, nhng ky that ch ban
bu vi nhng viec the gianInvestigate the
realm of particular phenomenon. Not be a
practitioner in meditation, but always busy
with worldly affairs.
2) Tu ly tang phong: Kiem xet canh gii nhat
nh vien dung. Trong giai oan nay, hanh gia
thay ro chan ly tuyet oi khong the phan ly, t
no hoan haoInvestigate the realm of
complete combination of the oneness. In this
period, practitioners see clearly the ultimate
truth and reality which is undivided and
perfect by itself.
3) Tu nhap tang phong: Kiem xet canh gii
gom u s va ly. Trong giai oan nay, hanh
gia thay ro thc chat cua ch phap. Phap hu
vi hay hien tng do nhan duyen sanh ra va
phap vo vi khong do nhan duyen sanh ra,
tuyet oi, khong thay oi v no la chn nh
bat bienInvestigate the realm of both
phenomena and noumena. During this period,
practitioners see clearly the real nature of all
things. Phenomenon and noumenon, activity
and principle or the absolute; phenomenon
ever change. Noumenon, the underlying
principle, being absolute, neither change nor
acts, it is the bhutatathata.
4) Xuat tu tang phong: Kiem xet canh gii dt
bat s oi ai cua s va ly. Trong giai oan
nay, hanh gia thay ro ly tnh cua ch phap von
ay u hay van phap s ly eu vien dung
khong tr ngai, khong phai hai, khong co phan
bietInvestigate the realm of non-
discrimination of phenomena and noumena.
2764
In this period, practitioners, see clearly the
identity of apparent contraries; perfect
harmony among all differences.
Nham Hoan Chu Nhan: Thoai Nham Goi Ong
Chu, th du th 12 cua Vo Mon QuanJui-Yen
Calls "Master", example 12 of the Wu-Men-
KuanSee Thoai Nham Ngan Thien S.
Nham Ho Quan Am: Hoa than cua Bo Tat Quan
The AmAccommodated body (transformation
body or apparitional body) of Avalokitesvara
Bodhisattva.
Nham Tnh ai Hue: Ten cua mot v hoc gia
Phat giao Nhat Ban vao the ky th XX. Ong tot
nghiep ai hoc e Quoc ong Kinh vao nam
1918. Ong viet rat nhieu sach ve lch s va van
hoa cua Tay Tang va An oName of a
Japanese Buddhist scholar in the twentieth
century. He graduated from Teikoku University in
Tokyo in 1918. He wrote a lot of Buddhist Books
on history and culture of Tibet and India.
Nham Tuan (882-966): Thien s Trung Hoa vao
thi nha Tong (960-1279). S la mot trong nhng
e t xuat sac va la ngi noi phap cua Thien s
au T ai ongChinese Zen master in the
Sung Dynasty in China. He was one of the most
outstanding disciples and dharma-heirs of Zen
master T'ou-tzu Ta-t'ung (819-914).
Nhan: Dung nhanCounternanceAppearance.
Nhan Chi Thoi (531-590): Ten cua mot v hoc gia
Phat giao Trung Hoa vao the ky th VI. Ong lam
quan vao cac thi Bac Te va Bac Chu. Ve sau
knh tin, nghien cu va tu tap theo Phat giao. Ong
viet rat nhieu sach ve lch s cac v cao Tang Phat
giaoName of a Chinese Buddhist scholar in the
sixth century. He was a mandarin in both the
Northern Ch'i (550-557) and the Northern Chou
(557-581). Later he took refuge in the Three
Precious Ones, studied and practiced Buddhist
doctrines. He wrote a lot of Buddhist Books on
history of Buddhist famous monks.
Nhan Dien Chi (384-456): Ten cua mot v hoc gia
Phat giao Trung Hoa vao thi Lu Tong (420-
497). Ong lam quan vao cac thi Bac Te va Bac
Chu. Ve sau knh tin, nghien cu va tu tap theo
Phat giao. Ong viet rat nhieu sach ve lch s cac
v cao Tang Phat giaoName of a Buddhist
scholar in the Liu Sung Dynasty in China. He was
a mandarin under the Liu Sung Dynasty. Later he
 2765

took refuge in the Three Precious Ones, studied Nhan C X: Aranya (skt)Araa (p)
and practiced Buddhist doctrines. He wrote a lot of Araakanga (p)Arinya (skt)Cho tch tnh,
Buddhist Books on history of Buddhist famous thng la trong rngForestRemote placeA
monks. solitary place, usually in the forestSee A Lan
Nhan Hoi: Yen HuiTen cua mot v e t cua Nha.
c Khong TName of a disciple of Confucius. Nhan am: Leisurely conversation.
Nhan C Thap c: See Nhan C Thap Thien. Nhan am H Luan: Prapanca (skt)Idle
Nhan C Thap Thien: Mi li ch thien lanh talk/chatVain talk or diffusive trivial
cua cuoc song an dat, trong o thieu vang nhng reasoningPhat t thuan thanh ng nen nhan
hanh ong sau ay: Th nhat la khong ham bong am hy luan (noi nhng li phu phiem ve nhng
sac duc vong: Khong co canh nam n, tc khong chuyen khong au ra au) ch e giai khuay lam
co long ham muon. Th nh la khong noi ieu ta mat th gi cua mnh va cua ngi khac ma thoi
vay: Khong co nhn duyen gay ra li an tieng noi Devout Buddhist should never Idly talk on
lon xon, tc khong co viec bay ieu at chuyen inconsequential topics only for amusement wastes
lao xc. Th ba la khong co ke thu: Khong co ke our time and others time.
oi ch. Th t la khong xung ot vi ai: Khong Nhan ao Nhan: Hanh gia hay ngi a thuan
s viec tranh gianh. Th nam la khong co bang thuc ve ton giaoA practitioner, one well-trained
hu khen che: Khong co ban noi chuyen th phi, in the religion.
tc khong co viec khen che. Th sau la kho ng co Nhan Lieu Phong: Phong danh cho cac v Tang
ai e cho mnh bi moc loi lam cua ho: Khong cao tuoiApartment or a room for elderly retired
thay ke loi lam. Th bay la khong co ai e chung monks.
ta noi chuyen ve ho: Khong co viec am luan viec Nhan Ngon Ng: Nhan Ngon Trng NgLi
quay cua ngi khac. Th tam la khong ban be, noi khong co g quan trong hoac li noi d tha
khong e t, khong ke hau ngi ha cho chung ta Vain talk or redundant speeches.
vui chi, day do hay sai bao (khong gay toi tao Nhan Tran Canh: ieu kien ben ngoai khong co
nghiep). Th chn la khong ao c co ban ong y ngha: Meaningless external conditionsLi noi
hanh. Th mi la khong co nhng phien phc gay khong con can thiet: Words, or expressions to be
nen bi xa hoi nh khach kha, lch s, quan ao shut off; unnecessary words.
chnh te, cung nh giao te xa hoi Ten Nhan X: 1) Chon A Luyen Nha: A hermitage; 2)
wholesome advantages of a hermitage which are Ni nhan tnh: A shut-in place, a place of peace;
absent of the following actions: First, absence of 3) T vien: A Buddhist monastery.
sex and passion. Second, absence of temptation to Nhan: Caksuh (skt)The eye.
say wrong things. Third, absence of enemies, and Nhan Bien ThuThan: Nhan Than Thu Bien
so of strife. Fourth, absence of conflicts. Fifth, Lanh tay le matQuick hands and sharp eyes.
absence of friends to praise or blame. Sixth, Nhan Cam Tho: Cakkhuppasada-rupa (p)Eye-
absence of other people for us to pick their faults. senseAbility to receive visible object.
Seventh, absence of people for us to talk about Nhan Can: Cakkhu-vatthu (p)Mot trong luc can
them. Eighth, absence of friends for us to play (mot trong sau giac quan) hay sau cho e nhan
with; absence of disciples for us to teach, absence bietEye-base, the organ of sight, one of the six
of servants for to us ask for running errands (no senses on which one relies or from which
further creating of karma). Ninth, no longing for knowledge is received.
companions. Tenth, absence of troubles caused by Nhan Can: Nhan Ly Hu CanTrong mat co
society such as guests, politeness, neat clothes, as gan, ch cho sac mat lanh li. Trong thien, t nay
well as social relations. ch s bien biet ro rangAn alert face. In Zen, the
Nhan C Vi Bat Thien: Idleness is the root of all term indicates a clear discrimination (distinguish).
evils (Satan finds some mischief for idle hands to Nhan Cong c: Merit of the eyeCong c ve
do). matTrong Kinh Phap Hoa, pham 19, c Phat
day ve cong c ve mat nh sau: Thien nam t
 2766

hay thien n nhan ay, bang oi mat thanh tnh t become so pure that they are devoid of
nhien co c t khi cha me sanh ra (co ngha la selfishness, so that they view things unswayed by
nhng ngi a co cong c ve mat mang theo t prejudice or subjectivity. They can see things
i trc), se c bat c nhng g ben trong hay correctly as they truly are, because they always
ben ngoai tam thien ai thien the gii, nui, rng, maintain calm minds and are not swayed by
song, bien, xuong tan A Ty a nguc va len ti impulse. Remember a thing is not reflected as it is
Tri Hu nh, va cung thay c moi chung sanh in water boiling over a fire. A thing is not mirrored
trong o, cung nh thay va biet ro cac nghiep as it is on the surface of water hidden by plants. A
duyen va cac coi tai sanh theo qua bao cua ho. thing is not reflected as it is on the surface of
Ngay ca khi cac chung sanh cha co c thien water running in waves stirred up the wind. The
nhan nh ch Thien e co the hieu ro that tng Buddha teaches us very clearly that we cannot
cua van hu, cac chung sanh ay van co c cai view the real state of things until we are free from
nang lc nh the trong khi song trong coi Ta Ba v the mental illusion caused by selfishness and
ho a co nhng con mat thanh tnh c ven sach passion.
ao tng tam thc. Noi ro hn ho co the c nh Nhan ap Si: Ghen trong mat, Thien tong dung
the la do tam ho tr nen thanh tnh en noi ho thuat ng nay e ch s chap trc vao cai thay
hoan toan chang chut v nga cho nen khi nhn thay nho hep va nong can cua mnhGum (matter) in
cac s vat ma khong b anh hng cua thanh kien the eyes, Zen school uses this term to describe the
hay chu quan. Ho co the nhn thay cac s vat mot attachment of one's own narrow and shallow
cach ung thc nh chnh cac s vat v ho luon gi views.
tam mnh yen tnh va khong b kch ong. Nen nh Nhan ong: Trong so nhng ngi ay
mot vat khong phan chieu mat that cua no qua Among people here.
nc soi tren la. Mot vat khong phan chieu mat Nhan Gii: Caksurdhatu (skt)Cakkhudhatu
cua no qua mat nc b co cay che kn. Mot vat (p)Eye elementField of vision, or the eye-
khong phan chieu mat that cua no tren mat nc realm, or sight faculty; the element or realm of
ang cuon chay v gio quay ong. c Phat a sightSee Nhan Can.
day mot cach ro rang chung ta khong the nhn thay Nhan Hoanh T Trc: Mat nam ngang, mui ng
thc tng cua cac s vat neu chung ta cha thoat thang (ch viec t nhien xa nay). Trong thien, t
khoi ao tng tam thc do v ky va me am gay nay c dung e ch Phat tanhHorizontal eye
nenIn the Lotus Sutra, chapter 19, the Buddha and vertical nose. In Zen, the term indicates the
taught about the merit of the eye as follows: That Buddha-nature.
a good son or good daughter, with the natural pure Nhan Kien: Dassana-kicca (skt)Function of
eyes received at birth from his or her parents (it seeing.
means that they already brought with them from Nhan Lc: EyesightVision.
previous lives the merit of the eyes), will see Nhan Ly Tru inh, Nao Hau Bat Tien: Nho
whatever exists within and without the three inh trong mat, rut ten sau ot. Trong thien, t nay
thousand-great-thousandfold world, mountains, co ngha la dep bo vong tng va ng vcTo
forests, rivers, and seas, down to the Avici hell pull out a nail in the eye, and to pull out an arrow
and up to the Summit of Existence, and also see in the back of the neck. In Zen, the term means to
all the living beings in it, as well as see and know eliminate doubt and deluded thoughts.
in detail all their karma-cause and rebirth states of Nhan Mon: Cakkhu-dvara (p)Eye doorVision
retribution. Even though they have not yet door.
attained divine vision of heavenly beings, they are Nhan Mon Tam: Cakkhu-dvara-jnana-citta
still capable of discerning the real state of all (p)Eye door adverting consciousnessVision
things, they can receive the power to do so while door adverting consciousness.
living in the Saha world because they have pure Nhan Muc: Mat: The eyesPhap nhan cua Thien
eyes unclouded with mental illusion. To put it Tang: Zen monk's dharma eyeNgon hanh cua
more plainly, they can do so because their minds Thien Tang: Zen monk's words and conducts.
 2767

Nhan Nhap: Cakkhu-samphassa (p)Eye nh vay nhan thc khong bao gi phat sinh).
contactEye entranceMot trong thap nh Ngi tu tap nen luon thau triet iem toi yeu nay
nhapOne of the twelve entrances, the eye e thc tap sao cho han che nhan can tiep xuc vi
entrance, the basis of sight consciousnessSee hnh sac, e lam giam thieu s khi day cua nhan
Thap Nh Nhap. thc. Phat nhac nh chung e t cua Ngai rang,
Nhan Quang: Range of knowledgeView. phng phap duy nhat e giam thieu s khi day
Nhan Quang Lac a: Anh mat ri xuong at. cua nhan thc la thien nhThe function of the
Trong thien, t nay co ngha la chetRange of eye consciousness is to perceive and apprehend
knowledge drops on the ground. In Zen, the term visual forms. Without the eye consciousness we
means "death". could not behold any visual form; however, the
Nhan Sanh Thien: Mat sanh ThienKhi iem eye consciousness depends on the eye faculty.
nong sau cung tren than the la hai mat va tran th When the eye faculty and any form meet, the eye
than thc cua ngi ay a sanh ve coi tri When consciousness develops instantly. If the eye
the persons eyes and forehead are the last to faculty and the form never meet, eye
remain warm, the spirit of that person has been consciousness will never arise (a blind person who
reborn in the celestial (heaven) realms. lacks the eye faculty, thus eye consciousness can
Nhan Sac X: Cakshu-rupayatana (skt)Eyes never develop). Buddhist cultivators should
that produce the characteristics of form. always understand thoroughly this vital point to
Nhan Thap Si: Cuc ghen ong trong mat. Trong minimize the meeting between eye faculty and
thien, t nay ch cho s chap trc nga kien. visual forms, so that no or very limited eye
Tng rang cai nga cua chnh mnh la ln nhat va consciousness will ever arise. The Buddha
la tai san qu bau nhat. Tin rang cai ta la ln nhat reminded his disciples that meditation is the only
va v ai nhat, nen muc ha vo nhan. Ch co cai ta means to limit or stop the arising of the eye
la quy bau nht ma thoi, ngi khac khong ang consciousness.
ke. Mnh tm u cach e cha ap hay mu hai Nhan Thc Gii: Caksur-vijnana-dhatu (skt)
ngi khacA gum on the edge of the eyelids. In Cakkhuvinnanadhatu (p)The element or realm
Zen, the term indicates an ego-grasping (clinging of sight-perceptionThe eye consciousness
to the I). Believe that our self is our greatest and elementSee Nhan Thc.
most precious possession in a nix in our eyes. We Nhan Tien: Right in this lifeBefore the eye.
try by all means to satisfy to our self, irrespective Nhan Tnh: Tnh khi len t nhan can hay mat
of others interest of rights. Emotions arising from the eyes.
Nhan Than Thu Bien: Nhan Bien Thu Than Nhan Tnh nh ong: Mat nhap nhay. Trong
Lanh tay le matQuick hands and sharp eyes. thien, t nay co ngha la s do d. That vay, ngi
Nhan Th: Offering of eyesBo Th MatMot tai ch can mot li la giac ngo; nga gioi ch can
cai nhn nong am co the lam cho tha nhan cam mot roi la biet ng. Neu hanh gia ma con chp
thay an tnhThis is to offer a warm glance to mat la khong the tranh khoi s troi buoc vao me
others which will give them tranquility. vong (toi tam trong viec phan biet s va ly th goi
Nhan Thc: Cakshurvijnana (skt)Eye la me, h doi chang thc th goi la vong)The
ConsciousnessSeeing consciousnessSight eyes are blinking. In Zen, the term indicates a
consciousnessSight-preception, the first hesitation. In fact, a talented person only needs
vijnanaVisual cognitionThe sense of vision one word to be enlightened; a good horse need
Cai biet cua matNhiem vu cua nhan thc la only one whip to know the way. If one is blinking
nhan biet hnh dang. Khong co nhan thc, chung the eyes, one cannot prevent the binding in
ta se khong nhn thay g ca; tuy nhien nhan thc deluding and false (deluded and misled).
lai tuy thuoc vao nhan can. Khi nhan can gap mot Nhan Tr: Tr hieu biet qua nhan thc
hnh dang th nhan thc lien phat sanh. Neu Nhan Knowledge obtained from seeing.
can khong gap hnh dang th nhan thc khong bao Nhan Trung Tiet: Bui trong mat. Trong thien, t
gi phat sinh (mot ngi b mu khong co nhan can, nay co ngha la viec lam co hai va khong can

thietDust in the eye. In Zen, the term means an
unnecessary and harmful task.
Nhan Tng: Tng xuat sanh bi mat
Perception produced by eye.
Nhan Xuc: Cakkhu-samphassa (p)Eye-contact.
Nhan Xuc S Sanh Tho: Cakkhu-samphassaja-
vedana (p)Cam tho da tren s thay cua mat
Feeling based on eye-contact.
Nhan X: Gensho (jap)Eye-place, eyes as the
seat of sight; that is, the eyes as a concrete organ.
Nhan Kien X: Tsurumi (jap)X Nhan Kien,
gan Yokohama (Hoanh Tan-Nhat Ban)A place
near Yokohama in Japan.
Nhan Mon (476-542): Tan LuanSee am
Loan.
Nhan Thap: Hamsa-stupa (skt)Ha Nai Sa
ThapTen cua mot ngoi thap trong x Ma Kiet
a, mot vng quoc co trong vung bac An o Nham Van: 1) Mac tnh: As one pleases; 2) Ban
Name of a stupa of a Mythical swan in the
Magadha, an ancient kingdom in North Indian.
Nhao Tac Hy Muc Than: Liking to Make Joyful
Eyes Deity (Spirit).
Nhao That Bo Tat: Satyarata (skt)Ten cua mot
v Bo TatName of a Bodhisattva.
Nhao Thuyet Chang Dt: Endless eloquence.
Nhao Thuyet Vo Ngai Tr: Pratibhana (skt)Tr
bien thuyet khong chng ngai, li le troi chay
hp vi chanh ly, mot trong t vo ngai theo giao
thuyet ai ThaTo have pleasure in speaking
or argument of the law (Pratibhana) or
unobstructed (unlimited) eloquence in delight or
pleasure in speaking or argument, one of the four
unobstructed eloquences according to Mahayana
DoctrineSee T Vo Ngai.
Nhao Tch Tnh Thien Vng: Delight in
TranquilityMot trong mi Quang Qua Thien
VngSee Quang Qua Thien Vng.
Nhao Trien Hue Thien Vng: Delight in Use of
IntellectMot trong mi Quang Qua
Thien VngSee Quang Qua Thien Vng.
Nhao T Duy Phap Bien Hoa Thien Vng:
Enjoyer of Meditation on the Truth and Creating
DemonstrationsMot trong mi Bien Tnh
Thien VngSee Bien Tnh Thien Vng.
Nhac Nh The Gian: To remind the mankind.
Nham Ba: Nimba (skt)Cay nham ba, co trai nho
va ang nh trai kho qua; ngi An nhai la cay
2768
nay trong tang leThe neemb tree, which has a
small bitter fruit; its leaves in India are chewed at
funeral ceremonies.
Nham: Mac keLetLet be.
Nham Chan: Tuy yAs one pleasesAt one's
discretion.
Nham ao Lam: Ten cua mot v danh Tang
Trung Hoa vao thi Bac Te (550-557)Name of a
Chinese famous monk who lived in the Northern
Ch'i Dynasty in China.
Nham Ma: Inmo (jap)1) Nh the: Like this, like
that; 2) Trang thai khong the ngh ban ngay luc
nay: The ineffable state at the moment of present.
Nham Tran Sam Pha (958-1055): Ringchen
Bjanpo (tib)Ten cua mot v danh Tang Tay
Tang vao the ky th XIName of a Tibetan
famous monk in the eleventh century.
chat t nhien cua van hu khong dnh dang g en
s tao tac cua tam. Hanh gia phai nen luon nh
rang ngoai tam ra khong co g na; tam, Phat va
chung sanh khong sai khac: The nature of things is
natural (things are happening naturally) and there
is nothing to do with the creation of the mind.
Practitioners should always remember that outside
the mind there is no other thing; mind, Buddha,
and all the living, these three are not different.
Nham Van Khi: Bam SinhCo huInnate.
Nhan:
1) Hetu (skt): ReasonSee Nguyen Nhan.
2) Nhan theo quan iem Phat giaoMen in
Buddhist point of view: Manusya (skt)
ManPhat giao xem con ngi la mot chung
sanh rat nho, khong ch ve sc manh ma con
ve tuoi tho. Con ngi khong hn g cac sinh
vat khac trong vu tru nay ngoai tr kha nang
hieu biet. Con ngi c coi nh la mot sinh
vat co van hoa, biet hoa hp vi sinh vat khac
ma khong huy hoai chung. Ton giao c con
ngi at ra cung vi muc ch ay. Moi sinh
vat song eu chia se cung lc song truyen cho
con ngi. Con ngi va nhng sinh vat khac
la mot phan cua sinh lc vu tru mang nhieu
dang thc khac nhau trong nhng kiep tai
sanh vo tan, chuyen t ngi thanh vat ti
nhng hnh thai sieu pham va roi tr lai trong
mot chu ky bat tan. Theo vu tru luan Phat
giao, con ngi ch n gian la mot c dan
 2769

tren mot trong nhng canh gii hien hu ma cho nhng muc tieu ch ky, bat thien, mot
cac chung sanh khac cung co the en sau khi hien hu suong rong, hay quyet nh danh i
chet. The gii con ngi la s pha tron va mnh cho viec thc hien cac viec thien lam
phai gia hanh phuc va kho au, con ngi cho ngi khac c hanh phuc. Trong nhieu
trong mot v tr thuan li e tao hay khong tao trng hp, con ngi cung co the co nhng
nghiep mi, va nh vay con ngi co the uon quyet nh sinh ong e uon nan i mnh
nan nh menh cua chnh mnh. Con ngi theo cach nay hay cach khac; con ngi co c
qua thc la ngi Sang Tao va ngi Cu hoi ngh en ao va giao ly cua Ngai hau het
Tinh cua chnh mnh. Nhieu ngi tin rang ton la nham cho con ngi, v con ngi co kha
giao t tri i xuong, nhng ngi Phat t biet nang hieu biet, thc hanh va i en chng ngo
rang Phat giao khi thuy t trai at va tien giao ly. Chnh con ngi, neu muon, ho co the
dan len tri, len Phat.Buddhism views chng nghiem giac ngo toi thng va tr
man as a tiny being not only in strength but thanh Phat, ay la hanh phuc ln khong phai
also in life span. Man is no more than just ch chng ac s an tnh va giai thoat cho
another creature but with intelligence that mnh, ma con khai th ao cho nhieu ngi
inhabit universe. Man is regarded as a khac do long t biThe sentient-thinking
cultured living being because he can being in the desire realm, whose past deeds
harmonize with other creatures without affect his present condition. Man occupies a
destroying them. Religion was founded by very important place in the Buddhist cosmos
men only for this purpose. Every creature that because he has the power of decision. Human
lives share the same life force which life is a mixture of the happy with a good dash
energizes man. Man and other creatures are of the bitter. According to the Buddha, a man
part of the same cosmic energy which takes can decide to devote himself to selfish,
various forms during endless rebirths, passing unskilful ends, a mere existence, or to give
from human to animal, to divine form and purpose to his life by the practice of skilful
back again, motivated by the powerful deeds which will make others and himself
craving for existence which takes them from happy. Still, in many cases, man can make the
birth to death and rebirth again in a never- vital decision to shape his life in this way or
ending cycle. In Buddhist cosmology, man is that; a man can think about the Way, and it
simply the inhabitant of one of the existing was to man that the Buddha gave most of his
planes that other sentient beings can go after important teachings, for men could
death. Human world is a good, well-balanced understand, practice and realize the Way. It is
mixture of pleasure and pain. Man is in a man who can experience, if he wishes,
favorable position to create or not to create Enlightenment and become as the Buddha
fresh karma, and thus is able to shape his own and the Arahants, this is the greatest blessing,
destiny. Man is in effect his own Creator and for not only the secure tranquillity of one
Savior. Many others believe that religion has persons salvation is gained but out of
come down from heaven but Buddhists know compassion the Way is shown in many others.
that Buddhism started on the earth and 4) C hoi c tai sanh lam con ngi rat la
reached heaven, or Buddha. han hu, chnh v the ma c Phat day:
3) Chung sanh con ngi co suy tng trong duc c sinh ra lam ngi la ieu vo cung quy
gii, nhng nghiep trong qua kh anh hng bau, mot c hoi ln lao khong nen e uong
en hoan canh hien tai. Con ngi chiem mot ph. Gia ty co mot ngi nem vao ai dng
v tr rat quan trong trong vu tru cua Phat giao, mot manh van, tren manh van co mot lo hong,
v con ngi co quyen nang quyet nh cho manh van troi dat do nhieu luong gio va nhieu
chnh ho. i song con ngi la s hon hp dong nc xo ay tren ai dng. Trong ai
cua hanh phuc va ang cay. Theo c Phat, dng co mot con rua chot mat, mot tram nam
con ngi co the quyet nh danh cuoc i mi ngoi len mat bien mot lan e th. Du cho

mat ca mot ai kiep, con rua cung kho ma troi
len mat nc va chui vao lo hong cua manh
van ay. Cung the, neu mot khi ngi ta a b
oa xuong ba canh gii ay thong kho hay ha
tam o, th viec c tai sanh lam ngi cung
that la hiem hoi.The opportunity to be
reborn as a human being is so rare; thus the
Buddha taught: Supposing a man threw into
the ocean a piece of wood with a hole in it
and it was then blown about by the various
winds and currents over the waters. In the
ocean lived a one-eyed turtle which had to
surface once in a hundred years to breathe.
Even in one Great Aeon it would be most
unlikely in surfacing, to put its head into the
hole in that piece of wood. Such is the rarity
of gaining birth among human beings if once
one has sunk into the three woeful levels or
three lower realms.
Nhan Ai: Kindness of heartCharity
Benevolence.
Nhan Ban: Humanism.
Nhan Bao: Phat la kho bao cua loai ngi
Buddha is the treasure of men.
Nhan Bat Hoc, Bat Tri Ly: Ngi khong hoc th
khong biet ly le phai traiIf men do not learn,
will never know what is right and wrong.
Nhan Bat Khuyen, Bat Thien: Ngi ma khong
c neu gng tot th khong biet lam ieu dieu ct gia bo nh s set cu anh tam ly nay, ay
thienIf a man is not urged by good example,
does no good.
Nhan Bat Tri Ky Qua: Ngi ta thng khong y
thc c loi lam cua chnh mnhMen are
usually not conscious of their faults.
Nhan Bien: Hetuparinama (skt)A cause that is
also an effectThe power in a cause to transform
itself into an effectS t chuyen bien t nhan
sang qua.
Nhan Cach Than: Than c nhan cach hoa
Embodied gods.
Nhan Canh Cau Bat oat: To snatch away
neither the person nor the objectTo eliminate
neither subjective nor objectiveay la mot
trong T Lieu Gian cua Thien S Lam Te. Chang
bo Chu Quan cung chang bo Khach Quan (chang
bo ngi chang bo canh). Nhan canh eu khong
dep, mot trong bon cach can nhac (t lieu gian)
cua tong Lam Te. Noi cach khac, 'nhan canh cau
2770
bat oat' co ngha la ong y vi ca ngi hoi lan
li cua ngi ay. Co mot v Tang hoi Thien s
Lam Te: "The nao la nhan canh eu khong oa t?"
Lam Te ap:
"Vng ang bao ien,
Da lao au ca."
(Vua bc len ngai,
Lao que ca hat).
Dau bai ke co phan ro rang, nhng ngi bnh
thng cung kho hieu c tinh yeu cua phng
phap t lieu gian nay. Theo Thien s To Nguyen,
tac gia bo sach Van Phap Qui Tam Luc, mot hom,
co mot v Tang hoi: "The nao la khong oat ca
nhan lan canh?" S ap: "Trong t chng phan,
tam cua hanh gia t tru ni tam, con canh th t tru
ni canh. V the khi thien s day e t thuoc can
c loai cao, th khong oat ca nhan lan canh." ay
la mot th du khac ve "Chang bo ngi cung chang
bo canh": Mot hom Lam Te ngoi trc trong Tang
ng, thay Hoang Ba en, lien nham mat lai.
Hoang Ba lay tch trng nen xuong san. Lam Te
ngang au len, thay Hoang Ba ng o, Lam Te
ben tiep tuc guc au xuong ngu tiep. Hoang Ba
lam the s, lien tr ve phng trng. S theo en
phng trng le ta. Khi Lam Te thay Hoang Ba
ti gan, S cot y nham mat lai, hoan toan khong
e y va gat bo v thay ton knh cua mnh. Hoang
Ba lai cang sau sac hn Lam Te. Ngai nhan o
la nhan canh cau bat oat. Y nh cua Lam Te b
vach tran, va nh vay cu anh tam ly cua S
khong trung ch. Lam Te b s sau sac cua Thay
mnh vt han, nen nh vay ma Lam Te c to
ngoThis is one of Lin-Chi's Four Distinctions.
Neither subjective nor objective, one of the four
considerations of Lin-Chih school. In other words,
'to snatch away neither subjective nor objective
means to approve both the person and his remark.
A monk asked Zen master Lin-chi, "What does it
mean to snatch away neither the person nor the
object?" Lin-chi replied:
"While the emperor ascends his royal throne
Old pleasants sing their songs."
Although the stanza is reasonably clear, the gist of
the fourfold method is still very difficult for
ordinary people to understand. According to Zen
master Tsu-yuan, author of the book titled "Mind,
the Source of All Dharmas," one day, a monk
 2771

asked, "What, then, does it mean to snatch away nhan lan canh?" S ap: "Trong t chng phan,
neither the person nor the object?" Tsu-yuan said, neu tam va canh cua hanh gia eu khong th vong
"In the realm of self-awareness, mind naturally tng t au ma co c? V the khi thien s day
remains as mind and objects as objects. The Zen e t thuoc can c loai kha, th oat ca nhan lan
Master therefore takes away neither the object canh." ay la mot th du khac ve "Bo ca ngi lan
nor the person when the disciple is highly gifted." canh": Mot hom, Thien s Lam Te c mot th
Here is another example on "Snatching away chu thnh ti Ha Phu thuyet phap. Khi S ang
neither the person nor object": One day, Lin-Chi an va sap sa thuyet giang th Ma Coc bc ti
was sleeping in the monks hall. Huang-Bo came hoi: "c ai Bi Quan The Am co ngan tay ngan
in and, seeing Lin-Chi lying there, struck the floor mat, vay th mat nao la mat chnh?" Lam Te ap:
with his staff. Lin-Chi woke up and lifted his head. "c ai Bi Quan The Am co ngan tay ngan mat,
Seeing Huang-po standing there, he then put his vay th mat nao la mat chnh. c ai Bi Quan
head down and went back to sleep. Huang-po The Am co ngan tay ngan mat, vay th mat nao la
struck the floor again and walked to the upper mat chnh Noi mau! Noi mau!" Ma Coc keo S ra
section of the hall. Lin-Chi went to Huang-po's khoi toa, roi ngoi len o. Lam Te en gan noi :
room to thank him and to pay his respect. When "Lao Tang Khong hieu ngai." Ma Coc va nh
Lin-Chi saw Huang-po coming he purposely ap lai, th b Lam TeLam Te keo xuong khoi toa,
closed his eyes, completely disregarding and roi Lam Te ngoi len toa. Ma Coc ben bo i ra.
rejecting his revered Master. Huang-po even more Lam Te cung ha toa. Cong an nay cho thay ca
profound than Lin-Chi, he mockingly pretended to Lam Te lan Ma Coc eu co "oat" nhau nh the
frightened by this psychological blow; this would nao, va ca ngi hoi lan ngi tra li co tc oat
snatch away both the person and object. Lin-Chi's khoi nhau tng manh kien thc khach quan va thai
intention was brought out into the open, and his o chu quan nh the nao. Cai quan trong ay la
psychological blow thus missed its mark. phan cuoi cua cau truyen: sau khi Lam Te thang
Surpassed by his Master in profundity and with his toa lan th nh. Ma Coc bo ra i. Khi Lam Te thay
understanding sharpenedSee T Lieu Gian. Ma Coc bo i, S cung ha toa, va chang thuyet
Nhan Canh Cau oat: To snatch away both the phap g ca. Neu Ma Coc khong bo ra i, hoac neu
person and the objectTo eliminate both Lam Te van c ngoi tren toa nh ngi thang
subjective and objectiveay la mot trong T cuoc, chac han moi ngi eu ri vao bay cua
Lieu Gian cua Thien S Lam Te. Ca Chu Quan nhau va a b vng mac trong nanh vuot cua
lan Khach Quan eu bo. Nhan canh eu dep, mot chap trcThis is one of Lin-Chi's Four
trong bon cach can nhac (t lieu gian) cua tong Distinctions. Both subjective and objective, one of
Lam Te. Bo ca ngi lan canh, bo ca Chu Quan the four considerations of Lin-Chih school. Zen
lan Khach Quan. Cac thien s dung cach nay e masters use this method to help disciples to get rid
giup e t pha tr ca nga chap lan phap chap. Noi of both attachment to the reality of the ego and
tom lai, 'nhan canh cau oat' co ngha la phan oi attachment to phenomena. In short, 'to snatch
hay bac bo ca ngi hoi lan li cua ngi ay. Co away both subjective and objective means to
mot v Tang hoi Thien s Lam Te: "The nao la reject (to refuse, to repudiate, disapprove, or steal
oat ca nhan lan canh?" Lam Te ap: away) both the person and his remark. A monk
"Tnh phan tuyet tn, asked Zen master Lin-chi, "What does it mean to
oc x nhat phng." snatch away both the person and the object?" Lin-
(Tnh phan bat tin tc, chi replied:
Mot mnh mot ni). "When no message comes from Ping and Feng
Bai ke rat b hiem va khong ro rang lam cho ngi At last one is alone."
bnh thng cc ky kho hieu c tinh yeu cua This stanza is very enigmatic and not reasonably
phng phap t lieu gian nay. Theo Thien s To clear, that makes the gist of the fourfold method is
Nguyen, tac gia bo sach Van Phap Qui Tam Luc, still very difficult for ordinary people to
mot hom, co mot v Tang hoi: "The nao la oat ca understand. According to Zen master Tsu-yuan,

author of the book titled "Mind, the Source of All
Dharmas," one day, a monk asked, "What does it
mean to snatch away both the person and the
object?" Tsu-yuan answered, "In the realm of self-
awareness, both the mind and the objects are
empty; whence, then, comes the delusion?
Therefore, the Zen Master should snatch away
both the person and the object when the disciple is
well-endowed." Here is another example on
"Snatching away both the person and object": One
day, Zen master Lin-chi was invited by his patron
to give a sermon. When he ascended to his seat
and was just about to preach, Ma-ku came forward
and asked him, "The All-merciful One
(Avalokitesvara) has a thousand arms and a
thousand eyes. Which is the main eye?" Lin-chi
answered, "The All-merciful One has a thousand
arms and a thousand eyes. Which is the main eye?
Say it! Say it!" Ma-ku then forcibly dragged Lin-
chi down from the seat and sat upon it himself.
Lin-chi walked very close to Ma-ku and said to
him very humbly, "I do not understand, sir." Ma-
ku was about to say something, when Lin-chi
immediately dragged him down from the seat and
again sat on it himself. Ma-ku then walked out of
the hall. After Ma-ku had left Lin-chi also
descended from the seat, and no sermon was
given. This koan shows how both Lin-chi and Ma-
ku tried to snatch away each other, and how both
the questioner and the answerer tried to strip off
from each other every bit of objective
understanding and subjective attitude. The
highlight is in the last part of the story: after Lin-
chi had ascended the seat for the second time, Ma-
ku went out of the hall. When Lin-chi saw Ma-ku
leave, he also descended from the seat, and no
sermon was given. If Ma-ku had not walked out,
or if Lin-chi had remained on his seat as a victor,
each of them would then have fallen into the trap
of the other and would have been caught in the
snare-of-clingingsSee T Lieu Gian.
Nhan Canh Lng Cau oat: To eliminate both RenyongSee Bao Ninh Nhan Dung Thien S.
subjective and objectiveSee Nhan Canh Cau
oat.
Nhan Can: Can tanh cua con ngiHuman La e DaRoot condition.
nature.
Nhan Chap: See Nga Chap.
2772
Nhan Chi Hoan Tai Hieu Vi Nhan S: Tai hai
ln nhat cho con ngi la ai cung muon lam thay
thien ha. Phat t nen nhn vao tam gng cua c
Phat, Ngai khong xng mnh la nhan s, nhng
nhng the he tng lai ton xng Ngai la Thien
Nhan S (bac thay cua coi tri va ngi), v Ngai
la bac co kha nang day do nhng luan ly thien
lanh va Ngai cung co kha nang cu o na The
biggest trouble with men is that everyone wants to
be a teacher. Buddhists should look at the
example of the Buddha; he never claimed to be a
teacher, but future generations revere Him as an
Unequalled teacher of Humans and Heavenly
beings because He reveals goodness and morality,
and he is able to save.
Nhan Chnh Nhan Phu: Hetu-pratyaya (skt)
Nhn chnh va nhn phuCauses and
conditionsPrimary causes and secondary
causesMain causes and subsidiary causesHat
giong ma cay c trong len la nhan chnh, trong
khi nhng yeu to khac nh cong sc, bon phan,
ti nc, van van c coi nh la nhng nhan
phu hay duyenThe seed out of which the plant
grows is an illustration of the main cause, whereas
other elements like labor, the quality of soil,
humidity and so on, are considered as subsidiary
causes or conditions.
Nhan Chung: Human race.
Nhan Cong: ay t hay ngi lam thue trong t
vienA servant or a laborer (work for wages) in a
monastery.
Nhan D Pham: Hetu-virudha (skt)In a
syllogism the example not accordant with the
reason.
Nhan Diet: Diet tan nhan duyen cua s tai sinh
Extinction of the chance of being reborn.
Nhan Duc: Human desire.
Nhan Dung: Goodness and courageHumanity
and courage.
Nhan Dung Bao Ninh Thien S (?-1046): Honei
Ninyu (jap)Pao-ning-Jen-yungBaoning
Nhan Duyen: Hetupaccayo (p)Hetu-pratyaya
(skt)Hetu-pratyaya (skt)Inn-En (jap)E Bat
1) Nhn va duyen (chanh va phu): Causes and
conditionsA directly responsible
circumstanceA causal connectionA
 2773

circumstance that is a direct causePrimary Nhan Duyen Quan: Quan sat ve nhan duyen
and secondary cause. Meditation on nidanasSee Quan Nhan Duyen.
2) Nhan duyen ngha la nguyen nhan hay Nhan Duyen va Quan Tam: Meditation of the
nguyen nhan tnh hay tnh nhan duyen. Hetu mind and nidanasNeu phap quan tam chnh t
va Pratyaya thc ra ong ngha vi nhau. Tuy tam nay sinh khi mot cach t nhien, th nhan
nhien, hetu c xem la mot nhan to tham sau duyen khong can thiet. Tam co mat do nhan va
va hieu qua hn Pratyaya: Hetupratyaya duyen. Tam khong co nang lc t phat sinh mot
means causation or causality. Hetu and cach t nhien. Tam khong the phat sinh mot cach
pratyaya are really synonymous; however, t nhien, nhng duyen cung khong the t phat sinh
hetu is regarded as a more intimate and mot cach t nhien. Neu nh tam va duyen, moi cai
efficient agency of causation than a Pratyaya. eu thieu t tanh, lam the nao lai la mot thc tai
3) Nhan can ban tao ra nghiep qua va s tai khi gap g nhau? Kho ma noi ve t tanh hoac noi
sanh. He gay nhan at gat qua: The original or ve s sinh khi khi ca hai gap nhau; khi cach ly th
fundamental cause which produces chung hoan toan khong sinh khi. Bay gi, neu
phenomena, such as karma or reincarnation. mot cai sinh khi thieu t tanh, lam cach nao
Every cause has its fruit or consequences. ngi ta co the noi en mot tram canh gii hay
4) Hetupratyaya-hetu (skt)Luat tong quat ve mot ngan nh th nh la co t tanh? Bi v tam
nhan duyen, nhan duyen hoat ong nh mot khong co t tanh, v vay bat c nhng g t tam
can nhan, khong co s phan biet nao gia can sinh cung la khongIf the contemplation of the
nhan va tr duyen, th du nc va gio tao ra mind arose spontaneously from the mind itself,
song. ay mot trong bon nhan duyen theo then causes and conditions are not necessary. The
Kinh Lang GiaThe general law of mind exists due to causes and conditions. The
causation, the cause sub-cause which acts as mind has no power to arise spontaneously on its
chief cause (hetu-pratyaya), there being no own. The mind has no power to arise
distinction between the chief cause and the spontaneously, but neither do conditions arise
secondary cause, i.e., the water and the wind spontaneously. If the mind and conditions each
cause a wave. This one of the four causations lack substantial being, how can they have Being
(hetupratyaya) according to the Lankavatara when they are joined together? It is difficult to
Sutra. speak of substantial Being, or of them arising
Nhan Duyen Ban S: Nidana-matrka (skt)Kinh when they are joined together; when they are
Can Ban Thuyet Nht Thiet Hu Bo Ni a Na separate they do not arise at all. Now, if just one
Muc ac Ca cua trng phai Nhat Thiet Hu Bo, arising is lacking in substantial Being, how can
hai trong mi hai bo Kinh PhatSutra dealing one speak of the hundred realms and the thousand
with nidanas, two of the twelve divisions of the suchlike characteristics as having substantial
sutras. Being? Since the mind is empty of substantial
Nhan Duyen Bch Chi Ca La: See oc Giac Being, therefore all things which arise dependent
Phat. on the mind are empty.
Nhan Duyen Cong Tap Hoi: Kalapah- Nhan Duyen Sanh: Causally-produced.
pratyayanam (skt)S noi ket cua cac chuoi nhan Nhan Duyen Sanh Phap: Phap khi len t nhng
duyen. c Phat day: Do s noi ket cua cac nhan trc tiep hay gian tiepReal entities that
chuoi nhan duyen ma co s sinh, co s diet.A arise from direct or indirect causes.
concatenation of causal chains. The Buddha Nhan Duyen Tam Luan Thch: Pratitya-
taught: Because of a concatenation of causal samutpada-hrdaya-vrtti (skt)Treatise on the
chains there is birth, there is disappearance. theory of causation which affects the mind.
Nhan Duyen Luan: Paticca-samuppada-sastra Nhan Duyen Tam Luan Tung: Pratitya-
(p)Pratitya-samutpada-sastra (skt)Treatise on samutpada-hrdaya-karika (skt)Verses of the
Dependent arisingTreatise on the theory of treatise on the theory of causation which affects
causation. the mind.
 2774

Nhan Duyen Thu Thang: Nhan duyen thu thang mi Tha Hoa T Tai Thien VngSee Tha
ngha la nguyen nhan tang thng hay vt troi Hoa T Tai Thien Vng.
Visesa-hetupratyaya means extraordinary Nhan a La Ni La Muc T: Indranila-Mukta
causation or causality. (skt)Vien ngoc bch cua tri e ThchIndras
Nhan Duyen Truyen: Nidana-katha (skt) blue or green stone, which suggests an emerald,
Stories of nidanas. Indranilaka.
Nhan Duyen Y: Hetupratyaya (skt)Moi phap 1) Ngoc bch: Indranila (skt)A sapphire.
eu da vao chung t cua mnh ma sinh khi (ba 2) Ngoc chau Mukta (skt)A pearl.
loai s y la nhan duyen y, tang thng duyen y va Nhan a La The La Cau Ha: Indrasailaguha
ang vo gian y)Dependent on cause, or the (skt).
cause or causes on which anything depends. 1) Xa Than Sn: The mountain of the snake god.
Nhan Duyen Y X: Nhng nhan duyen tao nen 2) See Tieu Co Thach Sn.
nen tangCauses and conditions that constitute 3) Hang ong cua e Thch: Indras cave at
the basis. Nalanda in MagadhaSee e Nham.
Nhan Dc Vng T: c Phat Thch Ca trong 4) Nhan a La Ba Tha Na: Indravadana (skt)
mot tien kiep, ngi ma chung ta ch can cham Indrabhavana (skt)Ten cua tri e Thch
vao la a co the tr c ba benhHuman-touch Name for IndraSee e Thch.
healing princeSakyamuni in a previous Nhan a La The a: Indraceta (skt)Th gia
incarnation, whose touch healed all diseases. cua tri e ThchIndras attendants.
Nhan a La: Indra (skt)Thch e Hoan Nhan a La Vong: Indra-jala (skt)Jewel Net of
NhanThien eThien Chu eTri e IndraSee Bao Vong.
ThchNhan e LeNhan eNhan at Nhan Nhan a La Vong Canh Gii Mon: Theory of
at LaNguyen thuy la than sam set hay ma, inter-reflectionNoi ve s phan chieu noi tai, nh
bieu hieu cua Kim Cang Thu, tr thanh Thien chu trong lanh vc c bao quanh bang li cua tri
cua ong o, ch sau co Pham ThienVisnu va e Thch (moi mat li la mot vien ngoc thach lap
SivaA god of the atmosphere, i.e. of thunder lanh), o nhng hat ngoc phan chieu rc r lan
and rain; his symbol is the vajra or thunderbolt; he nhau. Cung vay, nhng s kien thc te cua the
became lord of the gods of the sky, region of gii eu chen lan va chieu roi lan nhau. ay la
the east quarter, popularly chief after Brahma, mot trong mi nguyen tac can ban cua Hoa
Visnu, and Siva. Nghiem, nh o ma triet ly tong the cua Hoa
Nhan a La Ba Tha Na: Indravadana or Nghiem c giang giai va thuyet minh kha tnh
Indrabhavana (skt)Ten cua tri e Thch cua the gii S S Vo Ngai Phap GiiInter-
Name for Indra. reflection by the Indra net, as in the region
Nhan a La at Ba Mon Phat: Indradhvaja surrounded by the Indra net (a net decorated with
(skt)e TngTrong mot tien kiep c Phat a bright stone on each knot of the mesh), where
tai sanh lam con trai th bay cua c Phat ai the jewels reflect brilliance upon each other,
Thong Tr Thang. V Phat tr v pha tay nam vu according to which the real facts of the world are
tru cua chung ta, ngi ta noi v Phat nay cung mutually permeating and reflecting. This one of
thi vi Phat Thch Ca. Ngai la con trai th bay the ten basic principles (Ten Mysterious Gates) of
cua Phat ai Thong Tr ThangA Buddhas Hua-yen, by means of which the Hua Yen
incarnation of the seventh son of the Buddha philosophy of totality is expounded and to
Mahabhijnabhibhu. A Buddha, said to have been a elucidate the possibility of the realm of Fact and
contemporary of Sakyamuni, living south-west of fact world perfectly harmonized.See Thap
our universe, an incarnation of the seventh son of Huyen Mon.
Mahabhijnajnana-bhibhu. Nhan ao: 1) Long nhan ao: Humanity, to treat
Nhan a La Lc Dieu Trang Nghiem Quang people with humanity; 2) Nhan tha: The human
Minh Thien Vng: Light of Beautiful stage of the gati or states of existence (see Nhan
Adornments of the Power of IndraMot trong Tha); 3) Sanh vao canh ngi: To be born in the

realm of human beings; 4) S tai sanh lam ngi:
Rebirths as human beings; 5) Con ng hay
nguyen tac cua nhan: The way or principle or
causation.
Nhan at a La ai Tng: Indra (skt)Tri
e Thch nh mot v ai tng gi thap Phat Dc thng.
VngIndra as General who guards the shrine
of Bhaisajya.
Nhan ang Khi: Hetu-samutthana (p)Y
nghiep don ng cho nhan khiMental action
give way to the arising of causes.
Nhan a: Inchi (jap)Trang thai thc tap giao ly
nha Phat dan ti qua v PhatFundamental cause
or causal groundThe state of practicing the
Buddha religion which leads to the resulting
Buddhahood (qua a).
Nhan nh: Thi gian t 9 en 11 gi em,
khoang thi gian ma con ngi an nh cho ca
emThe third beat of the first watch from 9:00
PM to 11:00 PM when men are settled for the
night.
Nhan nh Thang Thien: Human determination
can overcome destinyNhan nh thang Thien
(long ngi a quyet nh th thang ca y tri). Tuy
nhien, theo giao ly nha Phat, khong co cai goi la
y tri ngoai luat nhan qua thoi However,
according to Buddhist teachings, there is no so-
called destiny besides the law of cause
and effect.
Nhan ong Pham: Of the same order as the
reason.
Nhan Gia Lam: Narasam-gharama (skt)Mot
ngoi gia lam (chua) co gan kinh o Ca Ty La
VeAn ancient monastery close to the capital of
Kapisa.
Nhan Gia Tam ong: Jinsha-Shindo (jap)
Good-hearted man, "You are the mind moving."
See Phi Phong Phi Phan.
Nhan Gian: In this world.
Nhan Gian ao: Manusyagati (skt)Path of
human beings.
Nhan Gian a Nguc: a nguc chon tran
gianHell on earth.
Nhan Gian Gii: Coi tranWorld of human
beings.
Nhan Gii: Coi ngiRealm of human beings
Realm of human existence.
2775
Nhan Hai (951-1049): Ten cua mot v danh Tang
Nhat Ban thuoc tong Chan Ngon vao the ky th
XIName of a Japanese famous monk of the
Shingon Sect in the eleventh century.
Nhan Hanh: Casual practicesTu tap bnh
Nhan Hanh Qua: Ba th nhan, hanh, va qua (hat
giong, s nay mam, va trai)Cause, action, and
effect (seed, germination, and fruit).
Nhan Hoa T: Ninwa (jap)Chua Nhan Hoa, ai
ban ton cua phai Ng That, tong Chan Ngon
Nhat BanNinwa-ji, the headquarters of the Yu-
Shih branch of the Japanese Shingon Sect.
Nhan Huan Tap Knh: Bat Khong Chan Nh
Theo ai Tha Khi Tn Luan, the tng bon giac
co bon ngha tng t nh mot cai knh. Giao the
chan nh co u vo lng c tnh, la nhan cua tnh
phap, giong nh the tnh cua gng, co kha nang
the hien muon van hnh tngAccording to the
Awakening of Faith, there are four resemblances
between a mirror and the bhutatathata. The
bhutatathata, like a mirror, reveals all objects
See T Knh.
Nhan Hung S T: See Nhan Trung S T.
Nhan Hu: S hien hu cua con ngiHuman
bhava or existenceIn the human beings.
Nhan Hu Nhan Ngon, Thu Hu Thu Ngon:
Ngi tot co ngon ng cua ngi tot, ke xau cung
co ngon ng rieng cua hoGood and bad people
do not speak the same language. If men have
spoken languages, beasts also have theirs.
Nhan Ket Th: Manusa-krtya (skt)Loai quy co
hnh thu giong nh loai ngiDemons shaped
like men.
Nhan Khach: Khach khaGuests.
Nhan Khong: Emptiness of person
ImpersonalityCai khong ni con ngiCon
ngi ch la mot phoi hp tam thi bi ngu uan,
luc ai (at, nc, la, gio, h khong va tam thc),
va 12 nhan duyen, ch khong co thc nga hay mot
linh hon trng tonMan is only a temporary
combination formed by the five skandhas, the six
elements (earth, water, fire, air, space and mind),
and the twelve nidanas, being the product of
previous cause, and without a real self or
permanent soul.
Nhan Khong Quan: Quan sat hay thien quan ve
nhng ieu kien gia tam cua con ngiTo

contemplate or meditate on the temporary
conditions of man.
Nhan Kien Li Nhi Bat Kien Hai; Ng Kien
Thc Nhi Bat Kien Cau: Ngi ta thng ch
thay cai li ch khong thay cai hai, cung giong
nh loai ca thng ch thay mieng moi ch khong
thay li cau ang ch sanLike fish, which only
see the bait and not the hook, people only see
what serves their purpose and are blind to what
does not.
Nhan La Ba Na: Airavana (skt)E La Diep
Nhan Na Ba NaY La Ba NoY La Bat a
LaY La Bat NaY Lan.
1) Vua cua loai voi: A king of the elephants.
2) Ten mot con voi cua vua tri e Thch:
Indras white elephants.
3) Ten mot loai co: Name of a certain tree or
herb.
4) Ten cua mot v long vng: Name of a naga.
Nhan Loai: Manusya-gati (skt)Humanity
Human-beingsChung sanh con ngiNhan
LoaiNhan ao hay canh gii cua con ngi,
hay the gii cua chung ta, ni ma nhng chung
sanh nao tho tr ngu gii se c tai sanh vao (coi
nay chung sanh kho vui lan lon, tuy nhien, thng
b canh kho s thieu thon, oi khat, lanh nong, s
set, van van. Ben canh o lai phai b nhng lo au
s set ve sanh, lao, benh, t, chia ly, thng ghet.
Kho th co tam kho nh kho kho, hoai kho, hanh
kho; hoac ngu kho nh sanh kho, gia kho, benh
kho, chet kho, kho v pham cac toi ma b troi
buoc; hoac bat kho nh sanh, gia, benh, chet, ai
biet ly, oan tang hoi, cau bat ac, ngu am thanh
suy. Tuy cung co nhng niem vui, nhng ay ch
la niem vui tam b, vui e ch buon ch kho.
Chung sanh sanh vao coi ngi, ma lai gap c
Phat phap th theo li Phat day la mot ai hanh, v
ay la c hoi ngan nam mot thu cho cuoc tu giai
thoat)The state of human-beings, our earth,
place where those who keep the basic five
precepts are reborn.
Nhan Loai Kho au Va Cuong Loan: Suffering
and distracted humanity.
Nhan Lc: Power of the causes.
1) Sc manh cua nhan: Power of the causes.
2) oi lai vi duyen lc. ay la nguyen nhan
chnh sinh ra s vatThe causal force, as
2776
contrasted with environmental or secondary
force (duyen lc).
Nhan Ma Sa: See Nhan Mang Sa.
Nhan Man a La: 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 LaThe
Garbhadhatu mandala, which is east; in contrast
with Vajradhatu mandala, which is west (qua man
a la).
Nhan Mang Sa: Da thtHuman mamsa or flesh.
Nhan Mau Thuan: Causes of contradiction.
Nhan Menh Bat nh: Sinh mang con ngi la
mot tien trnh thay oi khong ngng nghHuman
life is a process of non-stop changing.
Nhan Menh e Nhat: Mang song con ngi la
quy bau hn het, v rat kho e c sanh lam mot
chung sanh con ngiLife is most precious
because it is difficult to be born as a human
beingSee Nhan Than Nan ac.
Nhan Menh Vo Thng, Qua Sn Thuy. Kim
Nhat Tuy Ton, Minh Nhat Nan Bao: Mang song
con ngi con mau hn nc chay t tren nui
xuong; hom nay dau con, ngay mai kho gi, du
cho s vo thng tren coi i nay. Ch hanh vo
thng la phap sinh diet. Moi phap eu khong co
thc nga, tat ca eu phai le thuoc vao luat nhan
quaA man's life is like water rushing down a
mountain; although he is very much alive today,
he might find it most difficult to preserve it
tomorrow, i.e., the impermanence of everything
on earth. Whatever is phenomenal is
impermanent. Nothing has an ego, or is
independent of the law of causation.
Nhan Minh: Hetuvidya (skt)Tieng Phan la
Hetuvidya, thuoc ve khoa ly luan hoc, lap ra phap
ba chi (tong, nhan va du)The logically
reasoning of a causeThe science of cause or
logical reasoning or logic with its syllogistic
method of the proposition, the reason, the
example.
1) Tong: The method of proposition.
2) Nhan: The method of reason.
3) Du: The method of example.
Nhan Minh Bat Mon: Tam phap mon hay tam ly
luan khon ngoan trong ly luan Phat giaoEight
kinds of syllogisms in Buddhist logicSee Bat
Mon.

Nhan Minh Chanh Ly Mon Luan: Nyaya-
dvaratarka-sastra (skt)Bo luan ve ly luan hoc
c Ngai Tran Na bien soan va ngai Ngha Tnh
dch sang Hoa Ng vao thi nha ngA
treatise composed by Dignaga, translated into
Chinese by I-Ching during the Tang dynasty.
Nhan Minh Luan: Hetuvidya-sastra (skt)Mot
trong Ngu Minh Luan, ly luan ve ban chat cua s
that va s sai lamOne of the Pancavidya-sastra,
a treatise explaining causality, or the nature of
truth and error.
Nhan Minh Nhap Chanh Ly Luan: Nyayadva-
rataraka (skt)Nyayapravesa SastraBo Luan
c Ngai Do Thng Kiet La Chu soan, noi ve
Luan Ly hocThe sastra was composed by
Sankarasvamin, written on Introduction to
Logic.See Luan Nhap Nhan Minh Chanh Ly.
Nhan Minh Thuyet: Hetuvidya (skt)E o Ph
aNhan MinhTieng Phan Hetuvidya, thuoc
ve khoa ly luan hoc, lap ra phap ba chi: tong, nhan
va duThe logically reasoning of a cause. The
science of cause or logical reasoning or logic with
its syllogistic method of the proposition, the
reason, the example.
Nhan Nang Bien: Hetuparinama (skt)A cause
that is also an effectThe power in a cause to
transform itself into an effectS t chuyen bien
t nhan sang qua.
Nhan Nang Tac: Karanahetu (skt)Active
causeSee Nang Tac Nhan.
Nhan Nga: 1) Ca tanh: Personality, the human
soul2) See nga Chap.
Nhan Nga Chap: Cach nhn chap vao cai toi hien
hu bam sinhView of attachment to an
inherently existent self.
Nhan Nga ao: Puggala-magga (p)Pudgala-
marga (skt)Way of Personality.
Nhan Nga Kien: Ta kien sai lam cho rang co mot
cai nga oc lap va thng hangThe erroneous
(false) view that there is an independent and
permanent human personality or soul (that every
man has a permanent lord within).
Nhan Nga Phap Nga: Nhan nga chap phap nga
chapNhan nga chap la cach nhn chap vao cai
toi hien hu bam sinh; trong khi phap nga chap
cho rang s vat hien hu vi mot ban chat oc
lapView of attachment to an inherently existent
2777
self; while the erroneous (false) attachment that
anything exists with an independent nature.
Nhan Ngha: 1) Long nhan t va ao ngha
chanh trc: Love and righteousness, charity and
justice; 2) Y ngha (ngha ly) cua nguyen nhan:
Meaning of cause.
Nhan Nghiep: S hoat ong cua nhanS hoat
ong phoi hp trc tiep hay gian tiep cua nhan
chnh hay nhan phu (nhan tc la lc ch than sinh
ra qua, nghiep la s tac tr duyen sinh qua; hai th
nay hoa hp vi nhau ma sanh ra van phap)The
work or operation of causesThe co-operation of
direct and indirect causes, of primary and
environmental causes.
Nhan Nguyen: CauseCause and origin.
Nhan Nhan: Nhng e t Phat cha at c Phat
qua ma van con tao nghiep va lan troi trong luan
hoi sanh tFollowers of Buddha who have not
yet attained Buddhahood, but are still producers of
karma and reincarnation.
Nhan Nhan Bon Cu: Moi ngi eu co Phat
tanhEvery man has by origin the perfect
Buddha-nature.
Nhan Nhat: Theo tong Thien Thai giai thch qua
Kinh Phap Hoa, co bon th duy nhat. Nhan Nhat
la ngi ch y theo Phat tri kien ma tu hanh, ngi
o ch la Bo TatAccording to the Tien-Tai sect
in the Lotus sutra, there are four ones or four
kinds of unity. It's men all and only as
BodhisattvasSee T Nhat.
Nhan Nhng: To make concessions.
Nhan Noi Nh Minh: Nhan Minh va Noi Minh
Reason and authoritySee Ngu Minh.
Nhan Phap: 1) Con ngi va van hu: Men and
things; 2) Con ngi va Phat phap hay giao phap
cua Phat: Men and the Buddhas law or Buddhas
teaching.
Nhan Phap Gii: Phap gii cua con ngiThe
Dharma Realm of humans.
Nhan Phap Vo Nga: Pudgaladharma (skt)S vo
nga hay khong co linh hon ca nhan lan cac s vat
ben ngoaiThe egolessness of both the individual
soul and external objects.
Nhan Pham Cua Chnh Mnh: Self-respect.
Nhan Phan: Nhan phan oi lai vi qua phan
Cause as contrasted with effect.
Nhan Phan Kha Thuyet, Qua Phan Bat Kha
Thuyet: Nhan phan a en qua v Phat cua Phat
 2778

co giang thuyet c, nhng tnh hai ma Phat la do tra qua xau kiep nao, dau kiep nay ngi
chng ngo la phap cua Phat t biet, chang the ay khong lam g ang trachLaw of cause and
dung ngon t ma dien atThe causes that give effect or the relation between cause and effect in
rise to the Buddhas Buddhahood may be stated, the sense of the Buddhist law of Karma. Cause
that is, such part as is humanly manifested; but the is a primary force that produces an effect; effect is
full result is beyond description. a result of that primary force. The law of causation
Nhan Phi Nhan: KinnaraNon-Human Angels governs everything in the universe without
Mot chung sanh giong nh con ngi, Mot loai exception. The law of causation (reality itself as
chung sanh co dang ve nh ngi nhng lai co cac cause and effect in momentary operation). Every
bo phan trong c the cua loai thu, mot nhac s action which is a cause will have a result or an
huyen thoai cua coi tri, co au nga vi mot effect. Likewise every resultant action or effect
sng, va than hnh giong nh hnh ngi. Con nam has its cause. The law of cause and effect is a
th ca con con n th muaA being resembling fundamental concept within Buddhism governing
but not a human being. A being having the all situations. The Moral Causation in Buddhism
appearance of humans but possessing parts of means that a deed, good or bad, or indifferent,
animals. A kind of mythical celestial musician. It brings its own result on the doer. Good people are
has a horse-like head with one horn, and a body happy and bad ones unhappy. But in most cases
like that of human. The males sing and the happiness is understood not in its moral or
females dance. spiritual sense but in the sense of material
Nhan Phong Xuy Hoa: Mn the gio thoi bung prosperity, social position, or political influence.
ngon la. Trong thien, t nay co ngha la thien s For instance, kingship is considered the reward of
tuy theo can c cua e t ma giao hoa ho tren ones having faithfully practiced the ten deeds of
bc ng tu aoTo take advantage of the goodness. If one meets a tragic death, he is
wind to blaze up a fire. In Zen, the term means thought to have committed something bad in his
Zen masters base on disciples' abilities to instruct past lives even when he might have spent a
them along the Path. blameless life in the present one.
Nhan Qua: Hetuphala (skt)Inga (jap)Law of Nhan Qua Ba i: Cause and effect permeates
cause and effectRelation between cause and all three life spansNhan qua bao ng thong ca
effectLuat nhan qua hay s tng quan gia ba i: hien bao, sanh bao, va hau bao The law
nguyen nhan va ket qua trong luat ve Nghiep of karma and its retribution permeates all three
cua Phat giao. Luat nhan qua hay s tng quan life spans: immediate retributions, rebirth
gia nguyen nhan va ket qua trong luat ve retributions (next life retributions), and future
Nghiep cua Phat giao. Nhan la nguyen nhan, la retributions.
nang lc phat ong; qua la ket qua, la s hnh Nhan Qua D Thi: Cause with result at different
thanh cua nang lc phat ong. nh luat nhan qua times.
chi phoi van s van vat trong vu tru khong co Nhan Qua ong Thi: Cause is result, result is
ngoai le Moi hanh ong la nhan se co ket qua hay causeSimultaneity of Cause and EffectNhan
hau qua cua no. Giong nh vay, moi hau qua eu la qua, qua la nhan. Nhan co qua nh la nhan cua
co nhan cua no. Luat nhan qua la luat can ban chnh no, gieo hat cho qua, roi qua lai cho hat
trong Phat giao chi phoi moi hoan canh. Luat ay The cause has result as its cause, while the result
day rang ngi lam viec lanh, d hoac vo ky se has the cause as its result. It is like planting seeds;
nhan lay hau qua tng ng. Ngi lanh c the seeds produce fruit, the fruit produces seeds.
phc, ngi d b kho. Nhng thng thng Nhan Qua Giai Khong Tong: Tong phai ta giao
ngi ta khong hieu ch phc theo ngha tam chu trng nhan qua eu khong (con goi la Khong
linh, ma hieu theo ngha giau co, a v xa hoi, Kien Luan, at ra chu thuyet khong nhan khong
hoac uy quyen chanh tr. Chang han nh ngi ta qua)A sect of heretics who denied cause and
bao rang c lam vua la do qua cua mi nhan effect both in regard to creation and morals.
thien a gieo trc, con ngi chet bat ac ky t
 2779

Nhan Qua Kinh: Qua kh hien tai nhan qua thc khi khong co s tr giup cua ngoai lc.
kinhKinh noi ve tien than cua c Phat Dau khong the t no chay ra ngoai hat tr phi
Causality of past and present sutra. nao no c ep bi mot may ep. Neu no can
Nhan Qua Lch Nhien: Ly nhan qua that ro rang en s tr giup cua ngoai lc nh vay th a
de thayLaw of cause and effect (relation khong co cai c goi la t sanh san. ieu
between cause and effect) is obvious and easy to nay co ngha la phai loai bo han thuyet nhan
see. trung hu qua; (iii) Neu nguyen nhan va ket
Nhan Qua Nghiep Bao: S ap tra lai cho cac qua la ong nhat, th khong the phan biet
nhan nghiep ac va thienRetribution of good and c cai nao la cai a tao sanh cai kia. V the
evil karma. quan iem nhan trung hu qua t gay kho
Nhan Qua Nhat Nh: Nhan va qua tuy noi la hai khan cho chnh no vi s t mau thuanThis
nhng lai la motCause and effect are the same. means that the cause and effect are identical,
Nhan Qua Sai Biet e: ao ly thang ngha that things are produced out of themselves.
ePostulates on cause and effect. Nagarjuna had evidently in view the
Nhan Qua The Gian: Cause and effect in the Satkaryavada of Samkhya while criticizing
present lifeKho e la qua va tap e la nhan the autogenous theory of causality. The
Suffering is the effect or fruit; and accumulation Madhyamikas criticism of this theory may be
(samudaya) or the truth of the arising of suffering summarized thus: (i) If the effect is already
is the cause. present in the cause, not purpose would be
Nhan Qua T Quan iem: Four views of served by its re-production. The Samkhya
causalityTheo Ngai Long Tho trong Trung Quan may say that though the effect may be present
Luan, co bon loai quan iem ve luat nhan qua in the cause, its manifestation is something
According to Nagarjuna in the Madhyamaka new. This, however, does not mean that the
Sastra, there are four views about causality. effect is a new substance. It only means that it
1) Thuyet t than ma sinh ra: The theory of self- is a new form or state goes against the
becomingT than sanh ra co ngha la identity of the underlying substratum; (ii) If it
nguyen nhan va ket qua ong nhat, s vat is said that the cause is partly actual, and
c sanh ra bi t than. Ro rang ngai Long partly potential, it would amount to accepting
Tho ngh rang ay la thuyet nhan trung hu opposed natures in one and the same thing. If
qua luan cua trng phai So Luan khi ngai the cause is wholly potential, it cannot by
phe bnh ve quan iem cua nhan qua t sanh itself become actual without an extraneous
nay. S phe bnh cua Trung Quan oi vi ly aid. The oil cannot be got out of the seed,
luan nay co the tom tat nh the nay: (i) Neu unless it is pressed by a crusher. If it has to
qua a co trong nhan, th s tai sanh san depend on an external aid, then there is no
khong the co c. So Luan co the cho rang self-production (svata-utpattih); (iii) If the
tuy qua co the hien hu trong nhan, s bieu lo cause and effect are identical, it would be
cua no la ieu mi me. Tuy nhien, ieu nay impossible to distinguish one as the producer
khong co ngha rang qua la mot thc chat mi. of the other. The identity view of cause and
No ch co ngha la mot hnh thc hoac trang effect is, therefore, troubled itself with self-
thai mi cua thc chat ma thoi, nhng s sai contradiction.
biet tren hnh thc hay trang thai nay lai i 2) San sanh bi vat khac: Production from
ngc vi s ong nhat cua tang lp can ban; another (Parata-Utpattih)Thuyet san sanh
(ii) Neu bao rang nguyen nhan la mot phan bi vat khac co ngha la nguyen nhan va ket
cua hien thc, va mot phan tiem tang, th qua la khac nhau. Thuyet nay c goi la
chang khac nao tha nhan rang trong cung nhan trung vo qua luan, chu trng cua
mot s vat a co tnh chat oi nghch nhau. nhng ngi thuoc phai Nhat Thiet H u Bo va
Neu nguyen nhan la mot cai g hoan toan Kinh Lng Bo, hoac cua Phat giao Nguyen
tiem tang, th t no khong the tr thanh hien Thuy noi chung. Khi ngai Long Tho phe bnh

ve quan iem ve nhan qua khac tanh chat
nay, ro rang ngai a nham en nhng bo phai
o. S phe bnh ve nhan trung vo qua luan
cua ngai gom nhng iem quan trong sau ay:
(i) Neu nhan qua khac nhau th khong mot
lien he nao gia nhan va qua co the ton tai.
Trong trng hp o th bat th g cung co the
la san pham cua bat c th g khac; (ii) Nhng
ngi thuoc phai Nguyen Thuy cho rang nhan
sau khi sanh ra qua th khong con ton tai.
Nhng gia nhan va qua co mot loai quan he
nhan qua ng nhien. Tr phi nao nhan
qua cung ton tai th chung mi co the co lien
he vi nhau. Neu chung khong the lien he vi
nhau, th luat nhan qua tr thanh vo ngha;
(iii) Nhng ngi thuoc phai Nguyen Thuy tin
rang qua c san sanh bi s ket hp cua
mot so yeu to. Bay gi s ket h p cua cac yeu 4) Vo nguyen nhan hay ngau nhien ma sanh ra:
to nay oi hoi phai co nhng yeu to khac, va
ke o s ket hp mi nay lai se oi hoi mot so
yeu to khac na. ieu nay se dan en tnh
trang dan lan bat tan (c tiep tuc mai khong
ngng ngh)This means that the cause and
effect are different. This view is known as
Asatkaryavada. This was held by the
Sarvastivadins and Sautrantikas or the
Hinayanists in general. Nagarjuna had
obviously these in view while criticizing this
heterogeneous view of causality. His criticism
of this view makes out the following
important points: (i) If the cause is different
from the effect, no relation can subsist
between the two. In what case anything can
be produced from anything. (ii) The
Hinayanist believed that with the production
of the effect the course ceased to exist. But
ex-hypothesis causality is a relation
between two. Unless the cause and effect co-
exist, they cannot be related. If they cannot be
related, causality becomes meaningless. (iii)
The Hinayanist believed that the effect is
produced by a combination of factors. Now
for the co-ordination of these factors, another
factor would be required, and again for the
co-ordination of the additional factor with the
previous one, another factor be required. This
would lead to a regressus ad infinitum.
2780
3) Do ca hai ma sanh ra do t no va do th
khac: Production from both itself and
another (Duabhyam-Utpattih)Ly luan nay
tin rang qua va nhan va giong nhau lai va
khac nhau. ay la s ket hp cua nhan trung
hu qua luan va nhan trung vo qua luan,
nen bao gom s mau thuan cua ca hai. Ngoai
ra, loai ly luan nay a bao trum thc tai vi
hai loai oi lap tanh (ong nhat va khac nhau)
cung mot lucThis theory believes that the
effect is both identical with and different from
the cause. This is a combination of both
Satkaryavada and Asatkaruavada, and so
contains the inconsistencies of both. Besides
this would invest the real with two opposed
characters (identity and difference) at one and
the same time.
Production without any cause or production by
chance (Ahetutah-Utpattih)Ly luan nay cho
rang s vat san sanh mot cach ngau nhien,
khong co nguyen nhan. Nhng ngi tin vao
T tanh luan la nhng ngi theo chu ngha
t nhien hay chu ngha hoai nghi tin vao ly
luan nay. Loai ly luan nay neu khong neu ra
c ly do th chang khac nao mot ly lua n oc
oan hoan toan hoang ng. Va neu co mot
ly do c neu ra th chang khac nao no a
tha nhan mot nguyen nhanThis theory
maintains that things are produced without a
cause, or produced by chance. The Naturalists
and Sceptics (Svabhavaadins) believed in
such a theory. If no reason is assigned for the
theory, it amounts to sheer, perverse
dogmatism. If a reason is assigned, it amounts
to accepting a cause.
Nhan Qua Ty Lng: Inference from cause and
effectThay cai nhan ma suy ra cai ly cua qua.
Nhan Qua Uy: S nhan quaFear of cause and
Effect.
Nhan Qua ng Bao: S ap tra lai cho cac nhan
nghiep ac va thien. Theo Phat giao, nhng ai phu
nhan luat nhan qua luan hoi se huy hoai tat ca
nhng trach nhiem luan ly cua chnh mnh
Retribution of good and evil karma or cause and
effect in the moral realm have their corresponding
relations. According to Buddhism, whoever denies

the rule of cause and effect will destroy all
moral responsibility.
Nhan Qua Xuat The Gian: Cause and effect in
the futureDiet e la qua va ao e la nhan
Mortality or extinction is the effect or fruit; and
the path is the cause.
Nhan Quy: Ngi va quyMen and disembodied
spirits (demons or disembodied ghosts).
Nhan Sinh: Human lifeNhan the (kiep con
ngi)Life of a human being.
(I) Tong quan ve Nhan SinhAn overview of
Human Life: Co 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 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
2781
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 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 ta nh mat, tai, mui, li, than, y, van
van 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
ta ang song la chuan b cho s chet va nhng
kiep tng lai. Bang cach o, chung ta co the
chet mot cach thanh than vi y thc rang tam
thc chung ta se tai sinh vao canh gii tot ep.
Mot muc ch khac ma chung ta co the hng
ti trong viec s dung kiep song nay la at
en s giai thoat hay giac ngo. Chung ta co
the chng qua v A La Han, giai thoat khoi
vong luan hoi sanh t; hoac chung ta co the
tiep tuc tu tap e tr thanh v Phat Chanh
ang Chanh giac, co kha nang lam li lac cho
moi ngi mot cach co hieu qua nhat. at en
s giai thoat, dong tam thc cua chung ta se
c hoan toan thanh tnh va khong con
nhng tam thai nhieu loan. Chu ng ta se khong
con san han, ganh t hay cao ngao na; chung
ta cung se khong con cam thay toi loi, lo lang
hay phien muon na, va tat ca nhng thoi h
tat xau eu tan bien het. Hn the na, neu co
ch nguyen at en s giac ngo v li ch cho
tha nhan th luc ay chung ta se phat khi long
t ai oi vi chung sanh muon loai, va biet
lam nng viec cu the e giup ho mot cach
thch hp nhat. Cung con mot cach khac nham
li dung cai than quy bau nay la phai song
mot i song vien man nhat trong tng giay
tng phut. Co nhieu cach e lam c nh
vay. Th nhat la phai song trong chanh niem
trong tng giay tng phut, tc la hien hu tron
ven ay va ngay bay gi trong tng hanh
ong. Khi chung ta an chung ta tap trung trong
viec an, cam nhan c mui v va o nhu
nhuyen cua thc an; khi bc i chung ta at
tam y trong nhng c ong lien quan en viec
di chuyen, khong e cho tam thc chung ta
long bong vi nhng tap niem. Khi chung ta
len lau, chung ta co the suy ngh, Ta nguyen
giup cho moi ngi c sinh vao canh gii
tot ep, c thang hoa, c giai thoat va
giac ngo. Khi chung ta ra chen hay giat o,
chung ta co the tam niem, Ta nguyen giup
cho moi ngi co c tam thc thanh tnh,
khong con nhng tam thai nhieu loan va u
me. Khi trao vat g cho ai, chung ta co the
tam niem, Nguyen rang ta co kha nang ap
2782
ng moi nhu cau cua chung sanh. Chung ta
co the chuyen hoa mot cach sinh ong trong
tng hanh ong vi mong c mang lai hanh
phuc cho ngi khacThe 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
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, bad habits will be gone. In addition, if we
eyes, ears, mental... are intact, we are able to aspire to attain enlightenment for the benefit
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 wander to any other thoughts. When we go
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 (II) Ngha cua Nhan SinhThe meaning of
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
2783
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
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
others.
Human Life: Co 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 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
 2784

chung ta thanh lap trong hien tai. V vay muc noi: Ong cha hieu ao. c Phat lai hoi
ch cua chung ta ngay trong kiep nay hoac la mot v khac: Sinh mang con ngi ton tai bao
giai thoat khoi luan hoi sanh t, hoac la tr lau? V kia ap: Bach The Ton, khoang mot
thanh mot bac chanh ang chanh giac. Va hn hi th. Phat khen: Hay lam! Ong la ngi
het, la chung ta bien cuoc song quy bau nay hieu ao.According to the Sutra In Forty-
thanh mot i song vien man nhat trong tng Two Sections, Chapter 38, the Buddha asked
phut tng giay. Muon c nh vay, khi lam a Sramana: How long is the human
viec g mnh phai y thc c mnh ang lam lifespan? He replied: A few days. The
viec ay, ch khong vong ongThe Eastern Buddha said: You have not yet understood
ancient said: Man is the most sacred and the Way. The Buddha asked another
superior being, however, to Buddhism, any Sramana: How long is the human lifespan?
living beings life is precious and of the same The other replied: The space of a meal. The
value. That is to say no beings life is more Buddha said: You still have not yet
precious than the others. According to the understood the Way. The Buddha then asked
Upasaka Sutra, Buddhism agrees that in all another Sramana: How long is the human
living beings, man is endowed with all lifespan? The last one replied: The length
necessary faculties, intelligence. Buddhism of a single breath. The Buddha said:
also agrees that conditions of human beings Excellent! You understand the Way.
are not too miserable as those beings in the (IV) "Nhan Sinh" theo quan iem cua Thien s
hell or the hungry ghosts. To Buddhism, ao NguyenZen master Dogen's point of
human life is difficult to obtain. If we are born view on "Human Life": Theo Thien s ao
as human beings with many qualities, difficult Nguyen Hy Huyen (1200-1253) trong quyen
to attain. We should try to make our lives Anh Trang Trong Giot Sng, sanh ra i
meaningful ones. Besides, human beings have cung giong nh ang i tren mot chiec thuyen.
intelligence. This precious quality enables us Ban dong buom va cam cheo ma cheo. Dau
to investigate the true meaning of life and to ban la ngi ra tay cheo, chnh chiec thuyen
practice the path to enlightenment. Devout a ban i va khong co chiec thuyen, khong
Buddhists should always remember that what ai co the i c. Nhng ban i bang thuyen
rebirth we will take depends on our present va chnh s i c cua ban lam chiec thuyen
actions and habits. Thus, our purpose in this tr thanh chiec thuyen. Hay suy ngh ma xem,
very life is to attain liberation or trong khoanh khac nay, khong con co g ngoai
enlightenment, either becoming liberated the gii cua chiec thuyen. Bau tri, vung
from cyclic existence (Arhats), or becoming nc, va ca b song eu thuoc ve the gii cua
fully enlightened Buddhas. Most of all, we chiec thuyen. Va the gii cua chiec thuyen
should be able to take advantage of our khong giong nh the gii khong thuyen. Khi
precious human lives to live to the fullest, ban ngoi thuyen ma i, than va tam cung nh
moment by moment. To achieve this, we must moi trng quanh ban la hanh tng khong
be mindful of each moment, not being in the the nao phan chia c cua chiec thuyen.
here-and-now when we act. Toan bo mat at va bau tri, ca hai cung eu
(III) Sinh mang cua con ngi ton tai bao lau? la hanh tng khong the nao phan chia c
How long is the human lifespan?: Theo Kinh cua chiec thuyen. Nh the cuoc song la chnh
T Thap Nh Chng, Chng 38, c Phat ban, va ban chnh la cuoc song cua ban
hoi mot v Sa Mon: Sinh mang cua con ngi According to Zen Master Dogen in the "Moon
ton tai bao lau? V Sa Mon ap: Bach The In A Dewdrop", birth is just like riding a boat.
ton, trong vai ngay. Phat noi: Ong cha hieu You raise the sails and row with the oar.
ao. c Phat hoi mot Sa mon khac: Sinh Although you row, the boat gives you a ride
mang con ngi ton tai bao lau? V kia ap: and without the boat no one could ride. But
Bach The Ton, khoang mot ba an. Phat you ride in the boat and your riding makes the
 2785

boat what it is. Investigate a moment such as Nhan Sinh Nan ac: Its difficult to be born in the
this. At just such a moment, there is nothing human realmIts difficult to be reborn (in the
but the world of the boat. The sky, the water, human realm) as a human beingSee Kho Sanh
and the shore all are the boat's world, which is Lam Ngi.
not the same as a world that is not the boat's. Nhan Sinh Nh Ky: i song cua con ngi nh
When you ride in a boat, your body and mind cho tam giA man's life is most ephemeral
and the environs together are the undivided (lasting for a short time).
activity of the boat. The entire earth and the Nhan Sinh Nh Mong: i song cua con ngi
entire sky are both the undivided activity of nh cn mongA man's life is but a dream.
the boat. Thus birth is nothing but you; you Nhan Sinh Quan: Quan niem ve i song cua con
are nothing but birth. ngiPhilosophy of human lifePhilosophy of
(V) Nhng li Phat day ve Nhan Sinh trong Kinh life.
Phap CuThe Buddhas teachings on Human Nhan Sinh Quan Vu Tru Quan Phat Giao:
Life in the Dharmapada Sutra: Buddhist outlook on life and worldThat la sai
1) c sinh lam ngi la kho, c song con la lam khi ngh rang nhan sinh quan va vu tru quan
kho, c nghe Chanh phap la kho, c gap cua ao Phat la mot quan niem bi quan, rang con
Phat ra i la khoIt is difficult to obtain ngi luon song trong tinh than bi quan yem the.
birth as a human being; it is difficult to have a Ngc lai, ngi con Phat mm ci khi ho i suot
life of mortals; it is difficult to hear the cuoc i. Ngi nao hieu c ban chat that cu a
Correct Law; it is even rare to meet the cuoc song, ngi ay hanh phuc nhat, v ho khong
Buddha (Dharmapada 182). b ien ao bi tnh chat h ao, vo thng cua van
2) Mua ma ta ay, ong ha ta cung ay, vat. Ngi ay thay ung that tng cua van phap,
ay la tam tng cua hang ngi ngu si, ch khong thay nh cai chung dng nh. Nhng
khong t giac nhng g nguy hiemHere I xung ot phat sanh trong con ngi khi ho oi au
shall live in the rainy season, here in the vi nhng s that cua cuoc i nh sanh, lao,
winter and the summer. These are the words benh, t, van van, nhng s ien ao va that vong
of the fool. He fails to realize the danger (of nay khong lam cho ngi Phat t nao nung khi ho
his final destination) (Dharmapada 286). san sang oi dien vi chung bang long can am.
3) Ngi am yeu con cai va suc vat th tam Quan niem song nh vay khong bi quan, cung
thng me hoac, nen b t than bat i nh khong lac quan, ma no la quan niem thc tien.
xom lang ang say ngu b cn nc lu loi Ngi khong biet en nguyen tac hang chuyen
cuon ma khong hayDeath descends and trong van phap, khong biet en ban chat noi tai
carries away that man of drowsy mind greedy cua kho au, se b ien ao khi ng au vi
for children and cattle, just like flood sweeps nhng thang tram cua cuoc song, v ho khong
away a sleeping village (Dharmapada 287). kheo tu tap tam e thay cac phap ung theo thc
4) Mot khi t than a en, chang co than thuoc tng cua chung. Viec xem nhng lac thu la ben
nao co the the thay, du cha con than thch vng, la dai lau cua con ngi, dan en biet bao
chang lam sao cu hoNothing can be saved, nhieu noi lo toan, khi moi chuyen xay ra hoan
nor sons, nor a father, nor even relatives; toan trai ngc vi s mong i cua ho. Do o,
there is no help from kinsmen can save a man viec trau doi, tu tap mot thai o xa ly oi vi cuoc
from death (Dharmapada 288). song, vi nhng g lien quan en cuoc song that la
Nhan Sinh Chi Tien Ha X Lai? Nhan T Chi can thiet. Thai o xa ly hay than nhien vo chap
Hau Ha X Kh?: Where did you come from nay khong the tao ra nhng bat man, that vong va
before your birth? Where shall you go after your nhng xung ot noi tam, bi v no khong chap
death?See Ha X Lai? Ha X ao? trc vao th nay hay th khac, ma no giup chung
Nhan Sinh oan Diet: S diet het nguyen nhan ta buong bo. ieu nay qua la khong de, nhng no
cua tai sinhDestruction of the chance of being la phng thuoc hu hieu nhat nham che ng, neu
reborn. khong muon noi la loai tr nhng bat toai nguyen
 2786

hay kho au. c Phat thay kho la kho, hanh phuc vex him when he is ready to face them with a
la hanh phuc, va Ngai giai thch rang moi lac thu brave heart. This view of life is neither pessimistic
the gian, giong nh cac phap hu vi khac, eu phu nor optimistic, but the realistic view. The man who
du va h ao. Ngai canh tnh moi ngi khong nen ignores the principle of unrest in things, the
quan tam qua ang en lac thu phu du ay, v intrinsic nature of suffering, is upset when
khong sm th muon cung dan en kho au phien confronted with the vicissitudes of life. Mans
nao. Xa la phng thuoc giai oc hu hieu nhat recognition of pleasures as lasting, leads to much
cho ca hai thai o bi quan va lac quan. Xa la trang vexation, when things occur quite contrary to his
thai quan bnh cua Tam, khong phai la trang thai expectations. It is therefore necessary to cultivate
lanh am th . Xa la ket qua cua mot cai tam a a detached outlook towards life and things
c an nh. That ra, gia thai o bnh than khi pertaining to life. Detachment can not bring about
xuc cham vi nhng thang tram cua cuoc song la frustration, disappointment and mental torment,
ieu rat kho, the nhng oi vi ngi thng because there is no clinging to one thing and
xuyen trau doi tam xa se khong en noi b no lam another, but letting go. This indeed is not easy, but
cho ien ao, Hanh phuc tuyet oi khong the phat it is the sure remedy for controlling, if not
sinh ni nhng g do ieu kien va s ket hp tao eradicating, unsatisfactoriness. The Buddha sees
thanh (cac phap hu vi). Nhng g chung ta ap u suffering as suffering, and happiness as happiness,
vi bao noi han hoan vao giay phut nay, se bien and explains that all cosmic pleasure, like all other
thanh au kho vao giay phut ke. Lac thu bao gi conditioned attachings, is evanescent, is a passing
cung thoang qua va khong ben vng. S thoa man show. He warns man against attaching too much
n thuan cua giac quan ma chung ta goi la lac, la importance to fleeing pleasures, for they sooner or
thch thu, nhng trong y ngha tuyet oi cua no th later beget discontent. Equanimity is the best
s thoa man nh vay khong phai la ieu ang antidote for both pessimism and optimism.
mng. Vui cung la kho, la bat toai nguyen, v no Equanimity is evenness of mind and not sullen
phai chu s chi phoi cua luat vo thng. Neu co indifference. It is the result of a calm,
cai nhn ay tr tue nh vay, chung ta se thay c concentrated mind. It is hard, indeed, to be
cac phap ung theo tnh chat cua no, trong anh undisturbed when touched by the realities of life,
sang chan that cua no, co the chung ta se nhan ra but the man who cultivates truth is not upset.
rang the gian nay chang qua ch la tuong ao hoa, Absolute happiness can not be derived from things
no dan nhng ai dnh mac vao no i lam ng lac conditioned and compounded. What we hug in
loi. Tat ca nhng th goi la lac thu eu la phu du, great glee this moment, turns into a source of
la s m man cho au kho ma thoi. Chung ch nhat dissatisfaction the next moment. Pleasures are
thi xoa du nhng vet l loi tham hai cua cuoc short-lived, and never lasting. The mere
i. ay chnh la nhng g thng c hieu la gratification of the sense faculties we call
kho trong ao Phat. Do bien hoai, chung ta thay pleasure and enjoyment, but in the absolute sense
rang kho khong bao gi ngng tac ong, no van of the world such gratification is not happy. Joy
hanh di dang thc nay hay dang thc khac It is too is suffering, unsatisfactory; for it is transient. If
wrong to imagine that the Buddhist outlook on life we with our inner eye try to see things in their
and the world is a gloomy one, and that the proper perspective, in their true light, we will be
Buddhist is in low spirit. Far from it, a Buddhist able to realize that the world is but an illusion that
smiles as he walks through life. He who leads astray the beings who cling to it. All the so-
understands the true nature of life is the happiest called mundane pleasures are fleeting, and only
individual, for he is not upset by the evanescent an introduction to pain. They give temporary relief
(extremely small) nature of things. He tries to see from lifes miserable ulcers. This is what is known
things as they are, and not as they seem to be. as suffering produced by change. Thus, we see
Conflicts arise in man when he is confronted with that suffering never ceases to work, it functions in
the facts of life such as aging, illness, death and so some form or other and is always at work.
forth, but frustration and disappointment do not

Nhan Sinh Thien a Chi Gian, Nhc Bach
Cau Chi Qua Khch: i song cua con ngi nh
bong nga lt qua ca so ma thoi (i qua qua
mau)A man's life is like the white colt passes
the crack, i.e., as a sunbeam through a crack or
time flies quickly.
Nhan Sinh Trieu Lo: i song cua con ngi nh
giot sng buoi ban mai (i qua qua mau)A
man's life is like the morning dew.
Nhan Sinh T Co Thuy Vo T: T xa en nay
co ai la khong chet. Ngi Phat t phai luon nh
phai rang nng vao i nay e tien tu giac ngo
va giai thoatSince the beginning of time, no one
has escaped death. Buddhists should always
remember to rely on this lifetime to cultivate until
attaining enlightenment and emancipation.
Nhan Sn (1887-1951): Ten cua mot v danh Tang
Trung Hoa vao the ky th XXName of a
Chinese famous monk in the twentieth century.
Nhan S: Thay cua loai ngiThe leader or
teacher of men.
Nhan S T: Phat la bac thay hay hng ao s
cua loai ngiThe Lion of men, Buddha as
leader and commander.
Nhan S: Ninji (jap)1) Viec giao tiep qua lai:
Relationships; 2) Hien tang: To offer; 3) See Le
Bai.
Nhan Tac Phat: Nin-Sabutsu (jap)Mot chung
sanh con ngi ang t mnh tu tap thanh PhatA
human being making (himself or herself) into
Buddha.
Nhan Tai Knh Trung: i song cua con ngi
nh hnh anh trong gng, y noi kiep ngi h ao,
thoang co thoang khongA man's life is like a
reflection in a mirror, i.e., life is only an illusion,
lasting for just a short time.
Nhan Tanh:
1) Ban the nh la nguyen nhan: Sivali (p)
Nature as cause.
2) Ban tanh (chat) cua con ngi: Manusya
(skt)Human natureCon ngi co nhieu
loai ban tanh khac nhau; tuy nhien, theo Phat
giao, co bon loai: Th nhat la hang ngi t
lam kho lay mnh v mu quang thc hanh ta
ao kho hanh. Th nh la hang ngi v s tan tu e at thanh qua v Phat; trong khi cac coi khac
bao, bang trom cap, hay bang giet choc lam
kho ngi khac. Th ba la hang ngi lam
kho mnh kho ngi. Th t la hang cha ng
2787
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 tueThere are various
kinds of human-nature; however, according to
Buddhism, there are four basic kinds of
human-nature: First, those who suffer
themselves due to blindly practicing of wrong
teachings and austerities. Second, those, by
their cruelty, by stealing, by kiling, or by other
unwholesome acts, cause others to suffer.
Third, those who cause other people suffer
along with themselves. Fourth, 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.
Nhan Tanh T Tanh: Hetu-svabhava (skt)
Svahetulakshana (skt)See Nhan T Tnh.
Nhan Tam: Human heartKind-hearted
Human mindTam con ngiTam ngi,
khong ngng thay oi, nh dong song nc chay,
ngon nen ang chay; nh vn chuyen cay, no
nhay mua khong ngng, du ch trong choc lat
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.
Nhan Te: Purusamedha (skt)Lay con ngi lam
vat te leTo sacrifice a human being in offering
ceremony.
Nhan Than: Than the con ngi. Ch Bo Tat va
ch Phat hien lam than ngi e giao hoa tat ca
loai ngiThe human body or person.
Bodhisattvas and Buddhas manifest in human
bodies to teach humans.
Nhan Than Nan ac: It is difficult to be born
(reborn) as a human beingThan Ngi Kho
cCoi ngi sng kho lan lon, nen de tien
nh coi tri th qua sng nen khong mang tu tap,
coi suc sanh, nga quy va a nguc th kho s ngu
toi, nh nhp, an uong lan nhau nen cung khong tu
 2788

c. Nhan than nan ac, Phat Phap kho gap; Thus, if you are able to maintain your livelihood,
c than ngi, gap Phat phap ma khong chu tu someday you will be able to rebuild your life.
tap, e mot phen mat i than Ngi, muon kiep However, everything in life, if it has form
kho tm lai c. Trong cac tran bao, sinh mang la characteristics, then, inevitably, one day it will be
hn, neu mang mnh con la con tat ca. Ch mong destroyed. A human life is the same way, if there
sao cho than mang nay c song con, th lo chi is life, there must be death. Even though we say a
khong co ngay gay dng nen c nghiep. Tuy hundred years, it passes by in a flash, like
nhien, van vat tren i neu a co mang cai lightening streaking across the sky, like a flowers
tng hu vi, tat phai co ngay b hoai diet. i blossom, like the image of the moon at the bottom
ngi cung the, he co sanh la co t; tuy noi tram of a lake, like a short breath, what is really
nam, nhng mau nh anh chp, thoang qua ta eternal? Sincere Buddhists should always
sng, nh hoa hien trong gng, nh trang long remember when a person is born, not a single
ay nc, hi th mong manh, ch nao co ben dime is brought along; therefore, when death
lau? Phat t chn thuan nen luon nh rang khi arrives, not a word will be taken either. A lifetime
sanh ra a khong mang theo mot ong, nen khi of work, putting the body through pain and torture
chet roi cung khong cam theo mot ch, suot i in order to accumulate wealth and possessions, in
lam lung kho than tch cha cua cai, rot cuoc vo the end everything is worthless and futile in the
ch cho ban than mnh trc cai sanh lao benh t. midst of birth, old age, sickness, and death. After
Sau khi chet di, cua cai ay lien tr qua tay ngi death, all possessions are given to others in a most
khac mot cach phu phang. Luc ay khong co mot senseless and pitiful manner. At such time, there
chut phc lanh nao e cho than thc nng cay are not even a few good merits for the soul to rely
ve kiep sau, cho nen phai oa vao tam o ac ao. and lean on for the next life. Therefore, such an
Co c co day: Thien nien thiet moc khai hoa d, individual will be condemned into the three evil
nhat that nhn than van kiep nan. Ngha la cay paths immediately. Ancient sages taught: A steel
sat ngan nam ma nay n hoa cung cha lay lam tree of a thousand years once again blossom, such
kinh d, ch than ngi mot khi a mat i th muon a thing is still not bewildering; but once a human
kiep cung kho ma tai hoi. V the, Phat t chn body has been lost, ten thousand reincarnations
thuan nen luon nh nhng g Phat day: Than may not return. Sincere Buddhists should always
ngi kho c, Phat phap kho gap. c than remember what the Buddha taught: It is difficult
ngi, gap Phat phap, ma ta n e cho th i gian to be reborn as a human being, it is difficult to
luong qua vo ch, qua la uong cho mot kiep encounter (meet or learn) the Buddha-dharma;
ngi.Human beings have both pleasure and now we have been reborn as a human being and
suffering, thus its easy for them to advance in encountered the Buddha-dharma, if we let the
cultivation and to attain Buddhahood; whereas the time passes by in vain we waste our scarce
beings in the Deva realm enjoy all kinds of joy lifespan.
and spend no time for cultivation; beings in the Nhan Than Ngu: Trau nga trong lp con ngi
realms of animals, hungry ghosts and hells are (ngu, si va khong biet lam viec thien)Cattle in
stupid, living in filth and killing one another for human shape (stupid, ignorant and heedless).
food. They are so miserable with all kinds of Nhan Than Tieu Thien a: Than the cua con
sufferings that no way they can cultivate. It is ngi nh mot tieu thien aThe body of man is
difficult to be born as a human being, it is difficult the universe in miniature.
to encouter the Buddha-dharma; now one has Nhan Thap T Qua: Mi bon s sai lam ve
been born as a human being and has had a chance nhanThe fourteen possible errors or fallacies in
to encounter the Buddha-dharma, but does not the reasons in the syllogism.
zealously practice what one knows, once losing Nhan The: Human life.
human body, it is hard to have it back throughout Nhan The: Puggala (skt)Human body.
the eons. Of all precious jewels, life is the Nhan Thi Thiet Luan: Puggala-paatti (p)Mot
greatest; if there is life, it is the priceless jewel. trong nhng chng trong tang luan A Ty at Ma,

ch danh cac loai nhan the. ay la tap th t trong
trong bay tap cua A Ty at Ma noi ve chung loai
nhan theConcepts of Persons, one of the
chapters in Abhidharma Pitaka. Designation of
human types, the fourth book of seven books of
the Abhidharma on various ways of classifying
types of people.
Nhan Th Thuyet: See Nhan Thi Thiet Luan.
Nhan Th Toi Linh: Man is the most sacred of
any creatureMan is the most highly endowed of
all creaturesSee Nhan Vi Van Vat Chi Linh.
Nhan Thien: 1) Con ngi va coi tri: Men and
devas; 2) Trong nha thien, ngi ta goi ai chung
trong phap ng la Nhan Thien: In Zen, People
who listen to the dharma in the Dharma Hall are
called "men and devas."
Nhan Thien Thang Dieu Thien Qua: Qua tai
sanh thang thien gia ngi va triThe highest
forms of reincarnation, those among men and
devas.
Nhan Thien Tha: Nhan Tha va Thien Tha,
hai trong ngu thaMen and Deva vehicles, two
of the five Vehicles.
Nhan Thu: Neo cua chung sanh con ngi, mot
trong sau neo (luc ao)Human stage of the six
gati or states of existenceSee Nhan Tha.
Nhan Thuc Vo Qua: Lam con ngi khong ai la
khong pham loiPeople make mistakes.
Nhan Thuyet: Puggala-Pannatti (skt)Ch danh
nhng ca tnhThe Book on Individuals.
Nhan Th: Generosity.
Nhan Tha: Manussa-yana (p)ManMot 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 ngiThe 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
men.
Nhan Tien: 1) Con ngi a at c kha nang men. The Buddha who provided the bodhi tree as
bat t: Human genii, humans who have attained
the powers of immortals (immortal among men);
2) Ten cua vua Bnh Sa Vng trong kiep tai sanh:
A name for Bimbisara in his reincarnation; 3)
Phat: The Buddha.
Nhan Tnh: Human nature.
Nhan Tnh The Thai: Long ngi va thoi i
The ways of this world.
2789
Nhan Ton:
1) Benevolent and honouredKindly honoured
one.
2) Phat: BuddhaSee Nhan Trung Ton.
Nhan Ton Ngu Vng: The Buddha, the Lord of
the herd.
Nhan Trang Nghiem: S trang nghiem cua cac
Thanh Van, Duyen Giac va Bo TatAdornment
of Sravakas, Pratyeka-buddhas, and
BodhisattvasSee Tam Trang Nghiem.
Nhan Trung: Khoang gia mui va moi tren
Space between the nose and the upper lip.
Nhan Trung Hu Qua: Satkaryavada (skt)See
Nhan Trung Thuyet Qua.
Nhan Trung Lan Phung: Ngi t co trong the
gian, hiem nh con lan va con phung vay, ch cho
c PhatAn outstanding and remarkable man,
who is as rare as the unicorn or the phoenix, i.e.,
the Buddha.
Nhan Trung Phan a Li Hoa: 1) Theo Kinh
Niet Ban, Phat la mot bong sen gia cac chung
sanh con ngi: According to the Nirvana Sutra,
the Buddha is a Lotus among men; 2) Tat ca
nhng ai tr niem hong danh Phat A Di a: All
who invoke Amitabha.
Nhan Trung S T: Phat la S T trong loai
ngiThe Buddha, a Lion among men.
Nhan Trung Tam Ac:
(A) Ba cai ac cua loai ngi: tham, san, va si
The three most wicked among men: desire,
hatred, and ignorance.
(B) Ba cai ac khac: nhat xien e, nhng ke pha
gii, va nhng ke pha hoa hp TangThree
other most wicked among men: the slanderers
of Mahayana, those who break Buddhist
precepts, and those who break the harmony of
the Sangha.
Nhan Trung Thu: Phat la mot tang cay ln (cay
Bo e) cho nhan loaiThe Buddha, a tree among
a shelter for men.
Nhan Trung Thuyet Qua: Satkaryavada (skt)
c Phat va Tang gia cua ngai la nhng
bac thuyet giang ve luat nhan qua nham cu o
con ngiThe Buddha and his Sangha are the
ones who preach about the theory of cause and
effect to save people.
 2790

Nhan Trung Ton: Phat la bac ang ton qu trong Buddha about his appearance before sentient
loai ngiThe Honored One among or of men beings (one of the thirty-two response bodies) as
The Buddha follow: If there are living beings who like being
Nhan Trung Vo Qua: Asatkaryavada (skt) people and want to continue to be people, I will
Effectless causeA cause that has no effect. appear before them in the body of a person and
Nhan Tu: S tu hanh nh la nhan e thanh Phat speak Dharma for them, enabling them to
The practice of Buddhism as the cause of accomplish their wishSee Tam Thap Nh ng
Buddhahood. Than.
Nhan Tung Kieu Thng Qua, Kieu Lu Nhan Vi Van Vat Chi Linh: Nhan Th Toi Linh
Thuy Bat Lu: Ngi i qua tren cau; cau troi Man is the most sacred of any creatureMan is
nc chang troiWhen I pass over the bridge, the the most highly endowed of all creaturesCon
bridge, but not the water, flows!See Thien Hue ngi la mot tao vat linh thieng nhat. Tuy nhien,
ai S. loai ngi chung ta, vi nhng nang khieu phong
Nhan T Tanh: Hetu-svabhava (skt)Cause or phu hn moi tao vat nao khac, chung ta la nhng
reasonNguyen nhan hay ly doTanh t tanh sinh vat duy nhat tren trai at noi rang: "Chung toi
lam sanh khi cac phapNature of ones own khong biet y ngha cuoc i cua chung toi. Chung
original nature, which originates all thingsSee toi khong biet chung toi co mat ay e lam g?"
Nhan T Tng. Khong mot tao vat nao, han khong phai la cac te
Nhan T Tng: Hetu-svabhava (skt) bao trong c the chung ta, t dan vat mnh nh
Svahetulakshana (skt)ac tnh t la nguyen vay. Nhng te bao nay lam viec khong moi met
nhan, tc la thc tnh. Trong Kinh Lang Gia, c cho chung ta. No ben trong than xac chung ta, ca
Phat day: Phan biet suong cung giong nh sng i song no lam va lam cong viec cho than nay.
tho, ch khong co nhng dau hieu thc s cua t Va d nhien o ch la mot trong mot tram ngan
tnh.Self-cause-characteristic, that is, reality. chc nang khac trong c the mot con ngi thong
In the Lankavatara Sutra, the Buddha taught: A minh cua chung ta. Nhng vi mot bo oc o so,
mere discrimination is the hares horn, there are c cho e thc hien nhng chc nang o, chung
no real signs of selfhood. ta co gang thc hien sai nhng nang khieu bam
Nhan Tng: Human appearanceChap cai nga sinh va pham phai nhng sai lam khong co li g
la con ngi hay cai nga nay khac vi nhng cho cuoc song. Co c kha nang t duy, chung ta
chung sanh khac. Mot trong bon tng (sanh, tru, a dung sai no va b lac ng. Chung ta khong t
d, diet), ban chat hay nguon goc cua van hu duy theo cach "phai lam viec v cuoc song," ma
CausationMan is different from other lam theo cach "lam the nao e co the phuc vu cai
organisms. The ego of a man or that this ego is a toi rieng le cua chung ta," mot y tng khong bao
man and different from beings of the other paths. gi en vi mot te bao. Ch trong khoang thi gian
One of the four kinds of forms or characteristics of ngan, cuoc song cua te bao trong than the cua
Alaya-vijnana, the character of the origin of all chung ta cham dt; nhng te bao khac se thay the
things. vao ngay. Nhng nhng te bao ay khong suy ngh.
Nhan Tng Duc: Cai duc do nhan tng No ch lam cong viec cua no. Hanh gia tu Thien
Desire for featuresSexual attraction to human chung ta hay nen luon tu tap giong nh phong thai
features. cua mot te bao trong c the mnh vay!Man is
Nhan ng Than: The body of a personTheo the most sacred of any creature; however, we
Kinh Thu Lang Nghiem, quyen Sau, c Quan humans, with probably the most immense gifts of
The Am Bo Tat a bach trc Phat ve ng than any creature, are the only beings on earth that say,
(mot trong ba mi hai ng than) cua ngai nh "We don't know the meaning of our life. We don't
sau: Neu co ngi a coi ngi, toi se hien than know what we're here for." No other creature,
ngi noi phap, khien ho c thanh tu certainly not a cell in our body, is confused like
According to The Surangama Sutra, book Six, that. The cell in our body works tirelessly for us;
Avalokitesvara Bodhisattva vowed in front of the it's inside of us, working and working as long as it
 2791

lives. And of course that's just one of a hundred oneself and others. Buddhists should always keep
thousand functions that take place within this this point of view in their cultivation.
enormous intelligence that we are. But because Nhan Vo Nga Tr: Pudgalanairatmyajnana (skt)
we have a large brain, which is given to us so we The wisdom that recognize there is no such ego
can function, we manage to misuse our native gifts nor soul.
and to do mischief that has nothing to do with the 1) Tr hue cua mot con ngi vo nga: The
welfare of life. Having the gift of thinking, we knowledge or wisdom of a man without ego
misuse it and go astray. We think not in terms of (anatman).
work that that needs to be done for life, but in 2) Cai tr biet rang khong co cai nga hay linh
terms of how we can serve our separate self, an hon: The knowledge that there is no ego-soul.
enterprise that never occurs to a white blood cell. Nhan Vo Thap Toan: Ngi ta khong ai la toan
In a short time its life will be over; it will be hao, nen phai co gang tu tap cho c toan hao
replaced by others. It doesn't think; it just does its Nobody is perfect, so we must try to cultivate to
work. Zen practitioners should always practice in perfect ourselves.
the same manner as a cell in the body does! Nhan Vng: 1) Vua nhan t: The benevolent
Nhan V: 1) Pham v ca nhan: Personalism; 2) a king; 2) Phat: Buddha.
v tu hanh Phat Nhan t khi phat tam cho en luc Nhan Vng Bat Nha Kinh: Karunikaraja-
thanh Phat: The causative position, i.e. that of a Prajnaparamita-Sutra (skt)Ninnohannakyo
Buddhist, for he has accepted a cause, or (jap)Nhan Vng Bat Nha Kinh nhan manh en
enlightenment, that produces a changed outlook; Tr hue Phat trong viec duy tr an ninh phuc li
3) Con ng hay ieu kien ma hanh gia phai trong quoc gia. Kinh c Ngai Cu Ma La Thap
chap nhan cho en khi nhan chan ra c qua v: dch ra Han tThe sutra stressed on the
Causal condition. Buddha wisdom for rulers to maintain security
Nhan V Van Hanh: Van hanh can phai tu tap and welfare for the country. The sutra was
Ten thousand conducts (ten thousand chances) translated into Chinese by Kumarajiva.
should be cultivated (practiced). Nhan Vng Kinh: Karunikaraja-Prajnaparamita-
Nhan Vien: Nhn duyen tron ay gop phan a Sutra (skt)Kinh Nhn Vng Bat Nha Ba La
ti qua v PhatComplete cause or perfect cause. MatBenevolent king sutraSee Kinh Nhan
Nhan Vien c: Perfection of Buddhas causative Vng.
or karmaic worksQua ba a tang ky kiep, nhan Nhan Vng ng Than: The body of a human
duyen tron ayKarmaic works during the kingTheo Kinh Thu Lang Nghiem, quyen Sau,
Buddhas three great kalpas of preparation. c Quan The Am Bo Tat a bach trc Phat ve
Nhan Vien Qua Man: Nhan tu hanh ay u va ng than (mot trong ba mi hai ng than) cua
Phat qua vien man (theo Kinh Tam a Quan: Ba ngai nh sau: Neu co chung sanh a lam vua coi
tang ky kiep o chung sanh, sieng tu tam van Ba ngi, toi se hien than Nhan Vng trc nhng
La Mat, nhan vien qua man thanh chanh giac, tru ngi o noi phap, khien ho c thanh tu
tho ngng lai khong en i)The cause perfects According to The Surangama Sutra, book Six,
and the effect completes (the practice of Avalokitesvara Bodhisattva vowed in front of the
Buddhism). Buddha about his appearance before sentient
Nhan Vo Nga: Pudgalanairatmya (skt) beings (one of the thirty-two response bodies) as
Egolessness of personSelflessness of person follow: If there are living beings who would like
Con ngi khong co s thng hang cua cai nga to be kings of people, I will appear before them in
Man as without ego or permanent soulNo the body of a human king and speak Dharma for
permanent human ego or soul. them, enabling them to accomplish their wish
Nhan Vo Nga Chi Kien: Quan iem khong phan See Tam Thap Nh ng Than.
biet ngi vi mnh hay mnh vi ngi. Ngi Nhan Yet a: Angajata (skt)Ten cua mot v e
Phat t nen luon gi quan iem nay trong tu tap t cua c Phat, mot trong 16 v A La Han vang
cua mnhWithout making distinctions between li Phat day tru the gian gi gn chanh phap
 2792

Name of a disciple of the Buddha, one of the 16 Nhan ieu: Lay cai tam nhan (kien nhan, kien tr,
great Arhats who obeyed the Buddha's instructions nhan nhuc) e ieu khien hay che ng s tc
to stay in Samsara world to preserve the correct gianPatiently to harmonize, i.e. the patient heart
dharma. tempers and subdues anger and hatred.
Nhan: Ksanti (skt)ConstancyEndurance Nhan o: Ksanti-pramta (skt)Land of
PatiencePerseverenceRepressionNhan nai tolerancePlace of patienceCoi nc cua nhan
chu ng. Nhan la mot c tanh quan trong ac nhucNi ma chung sanh co the kham nhan hay
biet trong Phat giao. c Phat thng day t the gii Ta BaThe place of patience or
chung rang: Neu cac ong cha xat hai manh cay enduranceThis world.
vao nhau e lay la, nhng trc khi co la, cac Nhan Gia Hanh: Application of patienceS
ong a ngng e lam viec khac, sau o du co co thc hien nhan nai hay s nhan nhuc trong viec tr
tiep roi lai ngng gia chng th cung hoai cong gii, mot trong t gia hanh cua Tieu va ai
ph sc. Ngi tu cung vay, neu ch tu vao nhng ThaThe discipline of patience, one of the four
ngay an c kiet ha hay nhng ngay cuoi tuan, con disciplines of both Hinayana and MahayanaSee
nhng ngay khac th khong tu, chang bao gi co T Hanh.
the at c ket qua lau daiEndurance is an Nhan Gii: Saha or Sahloka or Sahalokadhatu
especially important quality in Buddhism. The (skt)1) S nhan nhuc anh hng en luan hoi:
Buddha always teaches his disciples: If you try to The universe of persons subject to transmigration;
rub two pieces of wood together to get fire, but 2) The gii Ta Ba hay the gii cua s kham nhan:
before fire is produced, you stop to do something The universe of endurance, world of patience.
else, only to resume later, you would never obtain Nhan Hanh: Khama-patipada (p)Patient
fire. Likewise, a person who cultivates progress.
sporadically, e.g., during retreats or on weekends, Nhan Khong: Khantisunnam (p)Emptiness of
but neglects daily practice, can never achieve Patience.
lasting results. Nhan Lc: Khanti-bala (p)Kshanti-bala (skt)
Nhan Ba La Mat: The patience paramitaSee Patience strengthPower of tolerance
Nhan Nhuc Ba La Mat. (forebearance or patience)Powers of patient
Nhan Ba La Mat Bo Tat: The patience paramita enduranceCo tam loai nhan nhuc hay sc nhan
Bodhisattva. nhuc trong duc gii, sac gii va vo sac gii. Bat
Nhan Bat oa Ac Thu: Nhan nhuc bao am nhan c dung e oan tr kien hoac trong tam
khong b ri vao nhng ng dThe stage of gii va at en tam loai tr hue Bat NhaThere
patience ensures that there will be no falling into are eight ksanti or powers of patient endurance, in
the lower paths of transmigration. the desire realm and the two realms above it. The
Nhan a: Level of patienceThe stage of eight powers of endurance are used to cease false
patienceBac a giac ngo vo sinh phap nhan. or perplexed views in trailokya and acquire eight
ay la mot trong t gia hanh. Tam va Phat ong kinds of prajna or wisdomSee Bat Nhan.
nhau, th kheo c trung ao. Nh ngi nhan Nhan Nhuc: Ksanti (skt)To digest or suffer an
viec, chang phai mang s oan, ma cung chang insultEnduranceForebearancePatience
phai vt han s ay. o goi la nhan aThe Tolerance1) Than nhan: Endurance of human
stage of enlightenment separating from assaults and insults; 2) Phap nhan: Endurance of
transmigration. This is one of the four kinds of the assaults of nature, heat, cold, etc; 3) Nhan
wonderfully perfect additional practices. When nhuc hoan canh ngang trai: Endurance in adverse
the mind and the Buddha are two and yet the circumstances; 4) Nhan v muon kien tr ao ly:
same, he has well obtained the middle way. He is Endurance in the religious state; 5) Nhan nhuc la
like someone who endures something when it mot trong nhng c tanh cua ngi tu Phat. Kien
seems impossible to either hold it in or let it out. nhan la mot trang thai tnh lang cung vi ngh lc
Therefore it is called 'he level of patience.' noi tai giup chung ta co nhng hanh ong trong
sang khi lam vao bat c hoan canh kho khan nao:
 2793

Patience is one of the most attributes of a cha lanh benh cho me cha ma khong to chut gian
Buddhist practitioner. Patience is inner calm and hn kho chuThe patient prince, of Varanasi
strength that enables us to act clearly in any (Benares), who gave a piece of his flesh to heal
difficult situation. his sick parents, which was efficacious because he
Nhan Nhuc Ba La Mat: Khanti-paramita (p) had never given way to anger.
Ksanti-paramita (skt)Perfection of Nhan Nhuc Than Tam: Patience of the Body and
forebearanceNhan nhuc Ba La Mat co ngha la the mindChung ta ch co the o lng ao lc
luon tru trong tanh nhan nhuc cua bac giac ngo. va s nhan nhuc than tam khi chung ta b khinh
Nhan nhuc Ba la mat la Ba La Mat th ba trong huy, chi mang, vu oan gia hoa, cung nh moi
Luc Ba La Mat. Nhan nhuc Ba La Mat la nhan chng ngai khac. Neu muon thanh tu qua v Bo
nhuc nhng g kho nhan, nhan s ma l ma khong Tat, chung ta phai thc hanh than nhan y nhan
he oan han. Nhan nhuc Ba la mat con la ca ngo We can only measure our level of attainment and
i vao hao quang ch phap, v nh o ma chung ta patience of the body and mind when we are
co the xa ri c san han, nga man cong cao, contempted, slandered, under calamities, under
nnh hot, va ngu xuan, va cung nh nhan nhuc Ba injustice and all other obstacles. If we want to
la mat ma chung ta co the day do va hng chung accomplish the Bodhisattvahood, we should
sanh vi nhng tat xau ke trenTranscendental always be forebearing in both the body and the
tolerance means abiding in the tolerance and mind.
forbearance characteristic of the enlightened. Nhan Nhuc Thien: Ksanti-deva (skt)San e
Endurance-paramita, or forebearance paramita, BaPatience-deva.
patience paramita, or ksanti-paramita is the third Nhan Nhuc Tien: Ksantyrsi (skt)V tien nhan
of the six paramitas. It means to bear insult and nhuc trc moi lang nhuc ma l, nh c Thch
distress without resentment, It is also a gate of Ca Mau Ni trong tien kiep, thi ngai con la mot v
Dharma-illumination; for with it, we abandon all tien tu hanh nhan nhuc, tng nhan nhuc trc s
anger, arrogance, flattery, and foolery, and we loc tht xe da bi vua Ca Li ma khong sanh long
teach and guide living beings who have such oan hanThe rsi who patiently suffers insult, i.e.
vices. Sakyamuni, in a former life, suffering mutilation
Nhan Nhuc Ba La Mat Bo Tat: Khanti-paramita- to convert Kaliraja.
bodhisatta (p)Ksanti-paramita-bodhisattva Nhan Nhuc Y: Ninniku-E (jap)Enduring-
(skt)Bodhisattva of forebearance-paramita. humiliation robeChiec ao nhan nhuc, cai tam
Nhan Nhuc a: a v nhan nhuc. Co hai loai nhan nhuc, gat bo moi toi loi ben ngoai. Ten goi
The stage of patience. Two kinds are chung cho ao ca sa cua ch Tang NiThe robe of
distinguished. patience, a patient heart which, like a garment,
1) Sinh Nhan: Chu ng moi lang nhuc nh tc wards off all outward sin. A general name for the
gian, chi bi, anh ap cua loai hu tnh kasaya, or monks robe.
Insult originating from men such as abuse or Nhan Phap: Stage of patienceSee Nhan V.
hatred. Nhan Phap V: Stage of patience in regard to
2) Phap Nhan: Chu ng nhng hoa hai khong phenomenaSee Nhan V.
do loai hu tnh gay ra cho mnh, nh chu Nhan Tanh Lng Quan (1217-1303): Ninsho
ng s nong lanh, ma gio, oi khat, gia Ryokan (jap)Ten cua mot v Tang Nhat Ban
benh, van vanDistress arising from natural vao the ky th XIIIName of a Japanese monk in
causes such as heat, cold, age, sickness, etc. the thirteenth century.
Nhan Nhuc o: The stage of patienceSee Nhan Nhan Thien: 1) S nhan nhuc va thien nghiep:
Nhuc a. The patience and good; 2) S nhan nhuc trong khi
Nhan Nhuc Tam: Tam nhan nhucThe mind of hanh thien nghiep: The patience in doing good.
patience or endurance. Nhan Tho Thien Can: Nhan tho thien can cua
Nhan Nhuc Thai T: V thai t cua thanh mnh la ao xuat sanh Phat phap, v biet nghiep
Varanasi, Ba La Nai, ngi a cat tht mnh e chang matRecognize ones own roots of
 2794

goodness, a way of generating qualities of births and deaths. One must always realize that
Buddhahood, because they know their action is there is an immeasurable suffering which is one of
not wrong. the central notion of the Buddhas teachings: No
Nhan Thuy: Nhan sau va rong nh nc matter how rich you are, when passing away you
Patience in its depth and expanse compared to will leave all empty handed and not to know
water. where we are going.
Nhan Tien: 1) V Tien nhan nhuc: The patient sri Nhan Danh Nhan Cu: Nhan thc tm cau thien
(see Nhan Nhuc Tien); 2) c Phat: Immortal of phap trong danh t ngon cu. Hanh gia tu thien nen
patience, i.e. the Buddha. luon nh rang: "Thien la bat lap van t, giao ngoai
Nhan Tr: Nhan nhuc va tr tuePatience and biet truyen, trc ch nhan tam, kien tanh thanh
wisdom. Phat."To comprehend Zen through words and
1) Theo Tieu Tha Hu Bo th nhan la nhan, speeches. Zen practitioners should always
con tr la qua: In the Hinayana, patience is remember that Zen is not established by words. It
cause, wisdom effect. is a special transmission outside the teachings. It
2) Theo ai Tha th nhan va tr khong khac directly points to the human mind, and through it
nhau, du nhan co trc tr (tue tam an tru one sees ones own nature and becomes a
phap goi la nhan, oi canh quyet oan goi la Buddha.
tr; hay nhan la khong chng ngai, con tr la Nhan Diep Ch e: Nhan la vang la tien ong, ty
giai thoat): In Mahayana, the two are merged, du cua s nhan gia lam chan. Trong thien, t nay
though patience precedes wisdom. ch mot hanh ong ngu onTo mistaken yellow
Nhan V: Stage of patienceThi ky nhan nhuc, leaves for coins, an example of taking the unreal
y noi cac bac a chng ngo chan ly, bac th sau for the real. In Zen, the term indicates an ignorant
trong bay bac hien, hay v th ba trong t thien action.
canThe method or stage of patience, the sixth of Nhan Lang Vi Khuyen: Tng lam cho soi la cho
the seven stages of the Hinayana in the attainment nha, hay nhan mot ten vo lai lam ngi lng
of Arahanship or sainthood, or the third of the four thien, ty du cua viec nhan gia lam chanTo
roots of goodness. mistake a wolf for a dog, i.e., to take a scoundrel
Nhan Biet: To recognize. for an honest man, an example of taking the
Nhan Biet Va Phan Biet: S nhan biet tien hanh unreal for the real.
bang thc, trong khi s phan biet ve nhng g Nhan Nhieu Phc Bao: To receive good blessed
bay ra nh mot the gii ben ngoai c thc hien rewardsTo collect good fruits.
bi nam thc (nhan, nh, ty, thiet, than, y) Nhan No Tac Lang: Nhan lam ke ay t lam ong
Cognition goes on by Vijnana, whereas the chuTo mistaken a servant for a masterTo
discrimination of what is presented as an external reverse the top and the bottom.
world is done by the five Vijnanas. Nhan Quat B Vi Manh Hoa: Nhan lam vo qut la
Nhan Chan: To realize. la o, ty du cua viec nhan gia lam chanTo
Nhan Chan Kiep Nhan Sinh: Realization of the mistaken tangerine peel for red fire, an example
true nature of lifeNhan chan cuoc iNhan of taking the unreal for the real.
chan c i la mot be kho vo tan, la gia tam, Nhan Quy Tac Miet: Cho rua la con ba ba. Trong
nen dong manh phat tam cau ao giac ngo, thoat thien, t nay ch phap nhan con m mt, hay nhan
khoi luan hoi sanh t. Nhan chan c li Phat thc sai lamTo mistaken a tortoise for a
day rang du giau co cua cai chat ay ca Tam thien trionychid turtle. In Zen, the term indicates a
ai thien the gii, khi nham mat cung ra i vi hai clouded dharma-eye or a wrong comprehension.
ban tay trang. Lai khong biet mnh i ve au mi Nhan Tac Tac T: Nhan giac lam con, ty du cua
la ieu ang sau khoUpon realizing that life is viec nhan gia lam chanTo mistake a robber for
an ocean of sufferings and ephemeral, one would a son, an example of taking the unreal for the real.
courageously make up his mind to reach out to Nhan Tac Vi T: See Nhan Tac Tac T.
enlightenment and the liberation from the cycle of Nhan Thay: To perceiveTo notice.

Nhan Thc: To recognizeTo knowTo
perceiveTo conceiveTo ackowledge.
Nhan Thc Hoc: Pramanavada (skt)Lng
HocLogical surveyStudy of the theory of
knowledgeSee Nhan Thc Luan.
Nhan Thc Luan: Pramana-vada (skt).
1) "Pramana-vada" la t Bac Phan dung e ch
Nhan Thc Luan. Truyen thong triet hoc
Phat giao ma v khai sn thng c xem
nh la Tran Na va ngi dan giai noi tieng
nhat la e t cua ngai la ngai Phap Xng.
Nhng triet gia cua trng phai nay khai trien
mot he thong ly luan va nhan thc luan co anh
hng rong rai, ma s giai thch rong rai phan
ln nh vao nhng cuoc tranh luan cua ho vi
truyen thong Nyaya cua triet hoc An o. Tran
Nh (Tran Na) va Phap Xng, cung nh
nhng ngi dan giai sau nay cua truyen
thong nh cac v Prajnakaragupta,
Santaraksita, Kamalasila, va Ratnakirti,
thng quan tam en chng c luan da tren Nhap A Ty at Ma Luan: Abhidharma vatara
chng c theo kinh nghiem, hn la chap nhan
giao ien khong phe bnh. Nhng van kinh
thuoc ve hat giong cua trng phai la Toat
Yeu ve Tri Thc Co Hieu Lc cua Tran Na va
tap phe bnh cua Phap Xng ve tap Toat yeu
nay cua Tran NaA Sanskrit term for
Epistemology. Tradition of Buddhist
philosophy whose founder is generally
considered to be Dignaga (480-540) and
whose most celebrated exponent was his
disciple Dharmakirti (530-600).
philosophers of this school developed a
widely influential system of logic and
epistemology, the elaboration of which owed
a great deal to their debates with Nyaya
tradition of Indian philosophy. Dignaga and
Dharmakirti, as well as later exponents (ngi
dan giai) of the tradition such as
Prajnakaragupta (850), Santaraksita (eighth
century), Kamalasila (eighth century), and
Ratnakirti (eleventh century), were primarily
concerned with reasoned proofs based on
emperical evidence, rather than uncritical
acceptance of scripture. The seminal texts of
the school are Dignagas Compendium of
Valid Cognition (Pramana-samuccaya) and
Dharmakirtis Commentary on Dignagas
2795
Compendium of Valid Cognition (Pramana-
varttika).
2) Tri thc hoc: EpistemologyTheo van
chng Phat giao th c Phat phe bnh nhng
nghi thc me muoi cua nhng ngi Ba La
Mon va to giac cac ao s a at ra nhng tap
tuc nay ch vi ly do la moi tien cua ngi
giau va chiem c quyen hanh ma thoi
According to Buddhist literature, the Buddha
ridiculed all deluded rituals of the Brahmans
and accused the priests of fabricating them for
no better reason than to make money from the
wealthy and to manipulate the power.
Nhan Thc Thien Hu Ac Hu: Nhan ra ban tot
va ban xauTo recognize good and bad friends.
Nhap: Chng hoi hay hieu biet s vatTo
enterEntranceBring or take inEntry
Awaken to the truthBegin to understandTo
relate the mind to reality and thus evolve
knowledge.
(skt)Book of RecitationsTen cua mot bo luan
c ngai Tac Kien a La bien soan vao the ky
th namName of a work of commentary written
by Skandila in the fifth century.
Nhap Am thanh a La Ni: Power to rise superior
to external praise or blame.
Nhap Bat Nh Mon: Ly the vo nh hay ly va the
khong sai khacEnter the gate of non-duality
To enter the school of monism (One great reality
is universal and absolute without differentiation).
The Nhap Bat Nh Phap Mon: Bc vao phap mon
bat nhEnter the gate of the principle of non-
duality.
Nhap Bien Hoa S: Senge (jap)Entering
transformationi vao s bien hoaTrong thuat
ng Nhat Ban co t "Senge" co ngha la s chet,
nhat la s chet cua mot v Tang. Phat giao khong
coi cai chet la mot s ket thuc, ma ch la mot s
bien hoa cua hnh thc ben ngoai; trong khi thc
chat cua con ngi hay ban tnh Phat la vnh hang,
phi thi gian, va vt ra ngoai nhng khai niem
sanh dietIn Japanese, the term "senge" is an
expression referring in Buddhism to a person's
death, particularly that of a Buddhist monk. This
expression reflects the fact that Buddhism does
not regard death as an end but rather only a
change in outer form; while the essence of a

human being, his or her Buddha-nature is eternal,
timeless and beyond becoming and passing away.
Nhap Bo e Hanh Luan: See Nhap Bo Tat Hanh
Luan.
Nhap Bo Tat a: Entry into the state by
Enlightening Beings.
Nhap Bo Tat Hanh Luan: Bodhisattva-carya-
vatara (skt)Sastra on Entrance of Bodhisattvas
practices.
Nhap Bo Tat Kiep: Nhap kiep cua ch ai Bo
TatEntry into ages by Enlightening Beings.
Nhap Bo Tat Tam Muoi: Nhap tam muoi cua ch
ai Bo TatEntry into concentration of Great
Enlightening Beings.
Nhap Chanh nh: Entry into correct dhyana.
Nhap Chan: Bc vao thc taiEnter into
reality.
Nhap Chung: To enter the assembly of monks
See Nhap Chung Ngu Phap.
Nhap Chung Ngu Phap: Five rules for the
entrantNam quy luat nhap chung: tuan phuc,
nhan t, ton trong, ton ti trat t , va ch noi chuyen
aoEntrant must respect five rules: submision,
kindness, respect, recognition of rank or order, and
non but religious conversation.
Nhap Cot: e cot vao thap hay mo huyet To
inter the bones into a stupa or grave.
Nhap Diet: Parinibbati (p)Parinirvati (skt)
Enter into extinctioni vao tch dieti vao
coi Niet BanTo enter into rest (nirvana)To
dieQuite extinguished, quite brought to an end;
the final extinction of the individualSee Niet
Ban.
Nhap ai Tam Muoi Thien Xao Tr: Knowledge
of skills in entry into great concentration.
Nhap ai Tha Luan: Entering into Abhidharma
of the MahayanaNhap ai Tha Luan la ten
mot bo luan, c soan bi Kien Tue hay Kien
Hue Bo Tat, mot nha triet hoc thuoc trng phai
Du Gia (Yogachara), mot trong mi v thay noi
tieng cua trng phai Duy Thc HocEntering
into Great vehicle abhidharma, name of a treatise,
composed by Sthiramati, a philosopher of the
Yogachara, one of the ten great masters of the
Consciousness-Only School.
Nhap an: i en an trang e nhan le quan
anhTo go to the altar for Baptism.
2796
Nhap an Gia Hanh: Gia hanh c tu trc khi
i en an trang e nhan le quan anh cua Mat
giaoEarnest endeavour (added progress, full
effort, intensified effort) is practiced before going
to the altar for Tantric Baptism.
Nhap ao:
1) Xuat gia i vao giao oan e tr thanh Tang
sTo enter into a religionTo become a
monkTo leave home and enter the Way.
2) To get into the WayNh To hoi To Bo e
at Ma: "Lam the nao nhap ao c?" To
Bo e at Ma ap bang mot bai ke:
"Ngoai dt ch duyen;
Trong bat ngh tng.
Tam nh tng a;
Mi vao c ao."
(Ngoai tc h duyen;
Noi tam vo oan.
Tam nh tng bch,
Kha d nhap ao)
Bai ke y ngha cao sieu nay la mot trong cac
loai cong an b truyen ma cac Thien s khong
thch ban luan hay giai thch t m. Bat chap
cai phong v "than b" ro ret va y ngha sau xa
cua no, bai ke nay rat minh bach va trc ch.
No mo ta phan minh cai kinh nghiem hien
thc cua trang thai tien ngoThe Second
Patriarch asked Bodhidharma, "How can one
get into the Way?" Bodhidharma replied with
a verse:
"Outwardly, all activities cease;
Inwardly, the mind stops its panting.
When one's mind has become a wall,
Then he may begin to enter into the
Way."
This highly significant stanza is one of the
esoteric type of koans that the Zen masters
are disinclined to discuss or elaborate.
Despite its apparent "mystic" flavor and
profound significance, it is very explicit and
straightforward. It describes plainly the actual
experience of the pre-enlightenment state.
Nhap au: 1) Tnh ngo: To awake to reality; 2)
Giac ngo ly thc tng, hay nhap vao ly thc
tng: To apprehend or perceive and enter into
the idea of reality.
Nhap a: i vao mot giai oan ac biet cua mot
trong ba giai oan nhap, tru va xuat.To enter
 2797

the state or a particular stage of one of the three Nhap Hien Tai Kiep: Nhap kiep hien taiEnter
stages of entrance, stay and exit. into present ages.
Nhap a Nguc Nh Tien Xa: i vao a nguc Nhap Hoi: Gia nhap phap hoiTo enter an
nhanh nh ten ban. Trong thien, t nay dung e assembly for worship or preaching.
ch trch ngi tu thien ma chang hieu y ch nha Nhap Hue: Vao hue cung nh co nhng ly luan
thien, en khi chet se nhanh chong ri vao a sang suotEntry into wisdom and into clear
ngucTo enter into hells as fast as a shooting discernment or clear reasoning.
arrow. In Zen, the term is used to criticize Zen Nhap Hu Phat The Gii: Nhap the gii co
practitioners who don't comprehend the important PhatEnter the worlds where there are Buddhas.
meaning or aim of Zen, when passing away will Nhap Khong: Pariyogahanasunnam (p)
quickly fall into hells. Penetrative EmptinessSee Hai Mi Lam Cach
Nhap nh: Nhap QuanEnter into Giai Thch Ve Tanh Khong.
concentrationEnter into samadhiTo Nhap Kien: Penetrative insight.
meditateA complete stillness of the mindTo Nhap Lang Gia Kinh: See Kinh Lang Gia.
enter dhyanaTo enter into samadhi (utmost Nhap Lang Gia Tam Huyen Ngha: Luat ve kinh
concentration)i vao thien quan e t tam tch Lang GiaCommentary on the Lankavatara
tnh va t quan chieu ly. Nhap nh bang thanh Sutra.
tnh than, khau va yComplete stillness of the Nhap Lo: Phng cach ngo nhapPhng cach
mind and thought for enlightenment (thought and giac ngo ly thc tng, hay nhap vao ly thc
study for enlightenment in regard to truth). To tngMethods of perceiving and entering into
enter into meditation by tranquilizing the body, the idea of reality.
mouth and mind. Nhap Lu: Srota-apanna (skt)Stage of stream-
Nhap nh Thi: During meditative absorption winnerStream entererStream-enteringSee
Thi gian nhap nh. D Lu.
Nhap nh Trng Lao: Sammuti-thero (p)An Nhap Lu ao Ngu Tam: Five types of path
elder by convention. consciousness of steam-entryTheo Ngai Ty
Nhap ng: See Nhap Chung. Khu Bo e trong Vi Dieu Phap, co nam loai
Nhap ng Bat Gia: Tam v s Nhat Ban en Tam Nhap Lu aoAccording to Bhikkhu
Trung Hoa vao thi nha ng e tu hoc Mat Bodhi in Abhidhamma, there are five types of
GiaoThe eight Japanese monks who came to path consciousness of stream-entry:
China in the Tang dynasty and study the esoteric 1) Tam Nhap Lu ao S Thien, ong phat sanh
doctrine. cung Tam, Sat, Ph, Hy, Lac va Nhat iem:
Nhap Gia Tuy Tuc: When in Rome, do as the The first Jhana path consciousness of stream-
Romans do. entry together with initial application,
Nhap Giac Tri Kien: Enter the enlightened sustained application, zest, happiness, and
knowledge and vision. one-pointedness.
Nhap Giac Tri Kien Phat: Enter the enlightened 2) Tam Nhap Lu ao Nh Thien, ong phat
knowledge and visionOne of the four divisions sanh cung Sat, Ph, Hy, Lac va Nhat iem:
of the Enlightened KnowledgeSee T Mon Tri The second Jhana path consciousness of
Kien Phat. stream-entry together with sustained
Nhap Gii: Enter into precepts. application, zest, happiness and one-
Nhap Ha: Enter a summer retreatSee An C pointedness.
Kiet Ha. 3) Tam Nhap Lu ao Tam Thien, ong phat
Nhap Hai Toan Sa: em cat trong bien ca, ch sanh cung Ph, Hy, va Nhat iem: The third
viec lam uong cong vo chTo count the sand in Jhana path consciousness of stream-entry
the ocean, the term indicates a useless and together with zest, happiness and one-
wasteful task. pointedness.
Nhap Hanh: Enter into practices.
 2798

4) Tam Nhap Lu ao T Thien, ong phat sanh and sandals which may be lighter and more
cung Hy va Nhat iem: The fourth Jhan path comfortable.
consciousness of stream-entry together with Nhap Ne Nhap Thuy: Vao bun vao nc. Trong
happiness and one-pointedness. Thien, t nay co ngha la v thien s tan tnh ch
5) Tam Nhap Lu ao Ngu Thien, ong phat day e t. Dau noi bat lap van t, nhng v thay
sanh cung Xa va Nhat iem: The fifth jhana cung quyen bien dung van t ma giup e t ngo
6) path consciousness of stream-entry together nhap tri kien PhatTo enter mud and water. In
with equanimity and one-pointedness. Zen, the term means a Zen master whole-
Nhap Lu ao Tam: Path consciousness of heartedly teaches his disciples. Even though Zen
stream-entry. is not established by words, the master still utilizes
Nhap Lu Gia: Bac nhap lu hay bac mi bc words and speeches in a skilful manner to help his
vao dongStream enterer. disciples enter into the Buddhas knowledge.
Nhap Lu Qua: Sotapatti (p)Srotapanna (skt) Nhap Ne Thuy: Vao bun nc, ch li noi rac roi,
Stream-entererStream-entrySee Tu a Hoan. vng macTo enter muddy water, the term
Nhap Lu Qua Tam: Fruition consciousness of indicates complicated and entangled words.
stream-entry. Nhap Nga Nga Nhap: Nh Lai nhap vao ta va ta
Nhap Mon: To enter a sect (school)Initiation nhap vao Nh LaiHe in me and I in him (the
Trong Thien, nhap mon co ngha la mot v Tang indwelling of the Buddha).
c nhan vao cong ong cua mot Tang oan co Nhap Ngo: Tongdosa (kor)Nhap vao Giac
lien he vi mot Thien vien. Thi ky tap s nay oi NgoNhap Ngo TT ng Nhap Ngo la ten
hoi v Tang mi nay mot so giai oan. Trc tien, cua mot ngoi chua ln nhat Trieu Tien, tien khi
v Tang phai c cap mot giay chng nhan la mot c nha s ten Chajang xay dng vao nam 646
thien sinh a tho gii chnh thc t mot Thien s. di thi N Hoang Sondok. ay la mot trong ba
Sau o, v Tang se c trang b mot so cac vat Tam Bao T cua Trieu Tien, hai ngoi chua khac
dung can thiet cho mot v hanh cc Tang du la chua Haeinsa, tieu bieu cho Phap Bao, va chua
phng hoc Thien. Nhng vat dung cho mot v Songgwangsa tieu bieu cho Tang Bao. Ten Phat
hanh cc Tang th rat t va de dang c mang Bao T co le do s kien trong chua co xa li cua
tren oi vai. Vi mot cai non tre, sau va rong vanh c Phat. Trong chua co khoang 220 v Tang va
che tren au, mot oi dep rm va v e bao ve oi 200 v Ni vi tong cong 65 toa nha trong khu
chan. Ngay nay, thay v dung non tre va giay rm, chnhThe term Entry into Awakening is the
ngi ta dung non va giay cong nghe, co le nhe va name of the largest temple in Korea, originally
tien li hnIn Zen, entering a Zen monastery or built in 646 during the reign of Queen Sondok by
initiation is meant a monk's being taken into the the monk Chajang. It is one of Koreas Three
communal body of a Zen Brotherhood connected Jewels Temples, and represents the Buddha, the
with a given Zen monastery. This presenting others are Haeinsa, representing the Dharma, and
himself as a noviciate requires some preliminary Songgwangsa, representing the Samgha. The
steps. He must first be provided with a certificate name Buddha Jewel Temple is probably due to
as a regularly ordained disciple of a Zen monk, the fact that it has a relic of the Buddha in its main
and then he is to be equipped with all the articles temple. It houses about 220 monks and 200 nuns
which belong to the make-up of a monk travelling and has 65 buildings in the main complex.
for the study of Zen. The articles a monk needs Nhap Nhan Minh Chanh Ly Luan: Nyaya-
are very few in number, and easily carried by him pravesa (skt)Treatise on logicSee Luan Nhap
over the shoulders. With a bamboo hat, deep and Nhan Minh Chanh Ly.
large, over his head and a pair of straw-sandals Nhap Nh Lai: Entering Enlightenment.
and cotton leggings securely protecting his legs Nhap Niet Ban: Parinirvana (skt)Yongs su mya
and feet. Nowadays, instead of using a bamboo ngan las das pa (tib)Bat Ne HoanTo pass
hats and straw-sandals, people use industrial hats (enter) into Nirvana.
 2799

Nhap Niet Ban Tng: c Phat nhap Niet Ban Nhap Quan: i vao thien quan e t tam tch tnh
nam 80 tuoi tai thanh Cau Thi NaThe Buddha va t quan chieu ly (complete stillness of the mind
enters nirvana (Parinirvana) at the age of 80 in and thought for enlightenment)To enter into
KusinagaraSee Tam Thi Ky Trong Cuoc i meditationThought and study for enlightenment
c Phat. in regard to truthSee Nhap nh.
Nhap Phan ai Bo Tat: Hachiman-Daibosatsu Nhap Sai Biet Nguyen: Enter into different
(jap)Nhap Phan ai la mot trong nhng v than undertakings.
pho thong nhat trong Than ao. Ong c chnh Nhap Sac nh: Nhap vao sac nh ma chang bo
thc cong nhan vao the ky th 8. Ngi ta th tho sanh ni duc giiEnter concentration in the
phng ong nh mot v ai Bo Tat va nhiem vu realm of form. Yet without abandoning life in the
cua ong la v ho phap Nhat BanHachiman is realm of desire.
one of the most popular Shinto deities. He gained Nhap Tam Muoi Sai Biet Tr: Knowledge of
official recognition in the eighth century. He was differentiation of entry into concentration.
worshiped as a great Bodhisattva and functioned Nhap Tam: Giai oan au trong ba giai oan
as a protector of Buddhism in Japan. nhap, tru va xuat cua moi a Bo Tat To enter
Nhap Phap Gii: Dharma-dhatu-pravesa (skt) the heart or the mindTo fix in the memory
InterpenetrationInterpenetration of all things The first stage in the three stages of Entrance,
Trong Kinh Hoa Nghiem, nhap phap gii co ngha stay and exit in each stage of Bodhisattva.
la mot phap du nho nh mot vi tran van cha ng Nhap Thai Tng: c Phat nhap thai ni Hoang
cai ln nhat va ngc lai. Tam chung sanh, vu tru Hau Ma DaThe Buddha enters into his mothers
va Phat khong sai khac. Ky that, tam, chung sanh womb (Queen Maha Maya)See Tam Thi Ky
va Phat la motBasic teaching of Avatamsaka Trong Cuoc i c Phat.
Sutra (Kinh Hoa Nghiem) which reveals the Nhap Thanh: Tr thanh mot v A-La-HanEnter
Interpenetration of all dharmas, the smallest sagehoodTo become an Arahant.
dharma contains the largest and vise versaThe Nhap Thao: Ngi the tucMundane people
human mind is the universe itself and is identical Ordinary people.
with the Buddha, indeed, that Buddha, mind and Nhap Thap: e xng cot hay thi the cua mot v
all sentient beings and things are one and the s vao thapTo enter the bones of body of a
same. monk in a pagodaEnter the bones of a monk
Nhap Phap Mon Pho: Freedom of entry into all into a stupa.
forms of truth. Nhap That: Kyol-che (kor)Nyushitsu (jap).
Nhap Phap Vo Tranh: Enter the state of 1) Vao buong thay e hoi ao hay c s ch
noncontention. dan: To enter the masters study for
Nhap Phat: Rc tng PhatThe bringing in of examination or instruction.
an image of a Buddha. 2) C hanh le quan anh e tr thanh Nhap that
Nhap Phat Bnh ang Gii : Vi Phat giao, moi e t, nhng ch danh cho nhng e t cao
chung sanh eu co the at thanh Phat quaThe capTo enter the status of a disciple, but
Buddha-law by which all may attain to strictly of an advanced discipleTo receive
Buddhahood. consecration.
Nhap Phat Cung Dng: Le thnh tng Phat 3) Nhap that va t be mon trong phong e t
The ceremony of bringing in a Buddhas image. thanh tnh va tang trng nh lc To enter
Nhap Phat Vo Phan Biet Giai Thoat: Phat khi and shut off oneself up in the room to purify
tat ca hanh Bo Tat nhap Phat vo phan biet giai and strengthen ones concentration power.
thoatLiberation rising from the practices of 4) Nhap that tu tap keo dai t 21 en 90 ngay:
Enlightening Beings into the stage of An extensive retreat of 21 to 90 days in which
nondiscrimination of Buddhas. one shuts off oneself to cultivate.
Nhap Qua Kh Kiep: Nhap kiep qua khEnter Nhap That e T: V e t than can vi thien s,
into past ages. c ra vao buong thay e hoi ao hay c s

ch danA dear and close disciple who is
permitted to enter the masters room for
examination or instruction.
Nhap The: Genso (jap)i vao iTo enter
into the worldReturning.
Nhap The Gian Thu Thang Tr Mon: i vao tr
tue thu thang nhat cua the gianTo enter into the
highest knowledge in the world.
Nhap Thien nh: Vao thien hay vao nh
Entry into meditation.
Nhap Thi Luan: Kalacakra-vatara (skt)Mot bo
luan do A Bat Da Ca La Cuc a bien soan vao
au the ky th XIIA work written by
Abhayakaragupta in the beginning of the twelfth
century.
Nhap Tch: i vao coi Niet BanTo enter into
rest or nirvana.
Nhap Tieu The Gii: Nhap the gii nhoEnter
small worlds.
Nhap Tn: Tin tngTo enter into beliefTo
believe.
Nhap Tnh: Enter into quietudeat en tch
tnh.
Nhap Tnh L: i vao tham thienEnter into
meditationSee Tham Thien.
Nhap Tnh The Gii: Nhap the gii tnhEnter
pure worlds.
Nhap Tr Hue Cau Phap: V nhap tr hue ma cau
phap, chang v van tQuest for truth to enter
knowledge of wisdom, not taking pleasure in
literature.
Nhap Trien Thuy Thu: Thong tay vao ch
Return to the marketplace with blissing bestowing
handsMot hanh gia tu Thien thuan thanh phai la
mot ngi co phong cach thong tay vao ch, mot
ngi ung dung bc chan vao ni th t, the hien
tam the t tai cua mot ngi a hoan toan giac
ngo, ch khong phai la mau ngi yem the, hoan
toan am mnh trong i song vien ly. Suot cuoc
i, ngi ay phai co kha nang song chan hoa vi
moi ngi, khong phan biet a v hay tang lp xa
hoi cua ho, t ngi chu at, nong dan, thng
nhan, ngi hanh khat, ngi ban ca, cho en tre
con va nhng ngi vo gia c, van van. Tat ca eu
c ngi ay oi x vi mot tam long t ai, chan Nhap Tc Xuat Tc Niem, c Phat day: Nay
thanh va vo tA Zen practitioner must have a
manner of returning to the marketplace with
blissing bestowing hands, displaying his freedom
2800
of action of a completely enlightened one, not
being indulged in a state of going-far, being
mingled with all manner of human beings from
lords, farmers, merchants, beggars, children and
homeless people, etc., without condescension or
vevulsion.
Nhap Trong (Trung) Huyen Mon:
1) Bo Tat i vao ca sanh t, ngay ca a nguc
e cu o chung sanh au kho: Bodhisattvas
enter again through the dark gate into
mortality, even into the hells, to save
suffering beings.
2) S tr lai i cua mot v Bo Tat e tien them
tren ng ai giac cung nh cu o chung
sanh: The return of a Bodhisattva to common
life for further enlightenment or salvation of
others.
Nhap Tru Xuat Tam Tam: Ba tam nhap, tru va
xuat trong thien nhThree mental states of
entering, abiding and departing.
1) Ba tam nhap, tru va xuat Enter, stay and
exit.
2) Trong moi a cua Thap a Bo Tat, hanh gia
phai kinh qua ba tam nhap, tru, va xuat trc
khi tien len a ke tiepIn each stage of the
ten stages of Bodhisattva, one must
experience three minds of entrance, staying
and exiting before advancing to the next
stage.
Nhap Trung Luan: Madhyamaka-vatara (skt)
Entering the Middle View, a commentary on the
MadhyamikaMot bo luan ve viec i vao Trung
Luan.
Nhap Trung Luan Thch: Madhyamaka-vatara-
bhasya (skt)Commentary and Interpretation on
"Entering the Middle View"Mot bo luan va giai
thch ve viec i vao Trung Luan, c viet bi
ngai Nguyet XngA commentary and
interpreation on the Madhyamika, written by
Candrakirti.
Nhap T: Nhap sn monEnter the temple.
Nhap Tc: Inhale (v)Th vao.
Nhap Tc Xuat Tc Niem: Mindfulness of the
breathingTnh thc trong hi thTheo kinh
cac Ty Kheo, nh the nao la tu tap Nhap Tc Xuat
Tc Niem? Nh the nao lam cho sung man? Nh
the nao la qua ln, cong c ln? ay, nay cac

Ty Kheo, Ty Kheo i en khu rng, i en goc
cay, hay i en ngoi nha trong, va ngoi kiet gia,
lng thang va tru niem trc mat. Chanh niem, v
ay th vo; chanh niem v ay th ra. Th vo dai, v
ay biet mnh ang th vo dai. Hay th ra dai, v ay
biet mnh ang th ra dai. Hay th vo ngan, v ay
biet mnh ang th vo ngan. Hay th ra ngan, v
ay biet mnh ang th ra ngan. V ay tap: Cam
giac toan than, toi se th vo. V ay tap: An tnh
toan than toi se th vo. V ay tap: An tnh toan
than, toi se th ra. V ay tap: Cam giac hy tho, toi
se th vo. V ay tap: Cam giac hy tho, toi se th
ra. V ay tap: Cam giac lac tho, toi se th vo. V
ay tap: Cam giac lac tho, toi se th ra. V ay tap:
Cam giac tam hanh, toi se th vo. V ay tap:
Cam giac tam hanh, toi se th ra. V ay tap:
Cam giac an tnh tam hanh, toi se th vo. V ay
tap: Cam giac an tnh tam hanh, toi se th ra. V
ay tap: Cam giac ve tam, toi se th vo. V ay
tap: Cam giac ve tam, toi se th ra. V ay tap:
Vi tam han hoan, toi se th vo. V ay tap: Vi
tam han hoan, toi se th ra. V ay tap: Vi tam
nh tnh, toi se th vo. V ay tap: Vi tam nh
tnh, toi se th ra. V ay tap: Vi tam giai thoat,
toi se th vo. V ay tap: Vi tam giai thoat, toi se
th ra. V ay tap: Quan vo thng, toi se th vo.
V ay tap: Quan vo thng, toi se th ra. V ay
tap: Quan ly tham, toi se th vo. V ay tap:
Quan ly tham, toi se th ra. V ay tap: Quan
oan diet, toi se th vo. V ay tap: Quan oan
diet, toi se th ra. V ay tap: Quan t bo, toi se
th vo. V ay tap: Quan oan t bo, toi se th
ra. Nhap Tc Xuat Tc Niem, nay cac Ty Kheo,
tu tap nh vay, lam cho sung man nh vay, c
qua ln, c cong c ln. Va nh the nao, nay
cac Ty Kheo, la nhap tc xuat tc niem c tu
tap? Nh the nao lam cho sung man, khien bon
niem x c vien man? Khi nao, nay cac Ty
Kheo, Ty Kheo th vo dai, v ay biet la mnh ang
th vo dai. Hay khi th ra dai, v ay biet la mnh
ang th ra dai. Hay th vo ngan, v ay biet la
mnh ang th vo ngan. Hay th ra ngan, v ay
biet la mnh ang th ra ngan. V ay tap: Cam
giac toan than, toi se th vo. V ay tap: Cam giac
toan than, toi se th ra. V ay tap: An tnh than
hanh, toi se th vo. V ay tap: An tnh than hanh,
toi se th ra. Trong khi tuy quan than the tren
than the, nay cac Ty Kheo, v Ty Kheo tru, nhiet
2801
tam, tnh giac, chanh niem e che ng tham u
i. Nay cac Ty Kheo, oi vi cac than, Ta ay
noi la mot, tc la th vo th ra. Do vay, nay cac
Ty Kheo, trong khi tuy quan than the tren than
the, v Ty Kheo tru, nhiet tam, tnh giac, chanh
niem e che ng tham u i. Khi nao, nay cac
v Ty Kheo, v Ty Kheo ngh: V ay tap: Cam
giac hy tho, toi se th vo. V ay tap: Cam giac hy
tho, toi se th ra. V ay tap: Cam giac lac tho, toi
se th vo. V ay tap: Cam giac lac tho, toi se th
ra. V ay tap: Cam giac tam hanh, toi se th vo.
V ay tap: Cam giac tam hanh, toi se th ra. V
ay tap: An tnh tam hanh, toi se th vo. V ay
tap: An tnh tam hanh, toi se th ra. Trong khi
tuy quan tho tren cac tho, nay cac Ty Kheo, Ty
Kheo tru, nhiet tam, tnh giac, chanh niem e che
ng tham u i. Nay cac Ty Kheo, oi vi cac
tho, Ta ay noi la mot, tc la th vo th ra. Do
vay, nay cac Ty Kheo, trong khi tuy quan tho tren
cac tho, v Ty Kheo tru, nhiet tam, tnh giac,
chanh niem e che ng tham u i. Khi nao,
nay cac Ty Kheo, Ty Kheo ngh: V ay tap: Cam
giac tam, toi se th vo. V ay tap: Ca m giac tam,
toi se th ra. V ay tap: Vi tam han hoan, toi se
th vo. V ay tap: Vi tam han hoan, toi se th
ra. V ay tap: Vi tam Thien nh, toi se th vo.
V ay tap: Vi tam Thien nh, toi se th ra. V
ay tap: Vi tam giai thoat, toi se th vo. V ay
tap: Vi tam giai thoat, toi se th ra. Trong khi
tuy quan tam tren tam, nay cac Ty Kheo, Ty Kheo
tru, nhiet tam, tnh giac, chanh niem e che ng
tham u i. Nay cac Ty Kheo, s tu tap nhap
tc xuat tc niem khong the en vi ke that niem,
khong co tnh giac. Do vay, nay cac Ty Kheo,
trong khi tuy quan tam tren tam, v Ty Kheo tru,
nhiet tam, tnh giac, chanh niem e che ng tham
u i. Khi nao nay cac Ty Kheo, Ty Kheo ngh:
V ay tap: Quan vo thng, toi se th vo. V ay
tap: Quan vo thng, toi se th ra. V ay tap:
Quan ly tham, toi se th vo. V ay tap: Quan ly
tham, toi se th ra. V ay tap: Quan oan diet, toi
se th vo. V ay tap: Quan oan diet, toi se th
ra. V ay tap: Quan t bo, toi se th vo. V ay
tap: Quan t bo, toi se th ra. Trong khi tuy quan
phap tren phap, nay cac Ty Kheo, Ty Kheo tru,
nhiet tam, tnh giac, chanh niem e che ng tham
u i. V ay, do oan tr tham u, sau khi thay
vi tr tue, kheo nhn s vat vi niem xa ly. Do
 2802

vay, nay cac Ty Kheo, trong khi tuy quan phap Kheo, trong khi Ty Kheo co than khinh an, an lac,
tren cac phap, v Ty Kheo tru, nhiet tam, tnh giac, tam v ay c nh tnh, trong khi ay nh giac chi
chanh niem e che ng tham u i. Nhap tc bat au khi len ni v Ty Kheo nay. Trong khi ay
xuat tc niem, nay cac Ty Kheo, c tu tap nh nh giac chi c Ty Kheo tu tap. trong khi ay
vay lam cho sung man nh vay, khien cho bon nh giac chi c Ty Kheo lam cho i en sung
niem x c vien man. Va Bon niem x, nay cac man. V ay vi tam nh tnh nh vay, kheo nhn
Ty Kheo, tu tap nh the nao, lam cho sung man s vat vi y niem xa ly. Nay cac Ty kheo, trong
nh the nao, khien cho that giac chi c vien khi Ty Kheo lam vi tam nh tnh nh vay, kheo
man? Nay cac Ty Kheo, trong khi tuy quan than nhn s vat vi y niem xa ly, trong khi ay xa giac
tren than, Ty Kheo tru, nhiet tam, tnh giac, chanh chi c Ty Kheo tu tap. Trong khi ay xa giac chi
niem e che ng tham u i, trong khi ay, niem c v Ty Kheo lam cho i en sung man. Nay
khong hon me cua v ay c an tru. Trong khi cac Ty Kheo, trong khi quan tho tren cac cam tho
niem khong hon me cua v ay cung c an tru, nh tren, quan tam tren tam, quan phap tren cac
nay cac Ty Kheo, trong khi ay niem giac chi c phap, Ty Kheo an tru, nhiet tam, tnh giac, chanh
bat au khi len vi Ty Kheo, trong khi a y, Ty niem vi muc ch ieu phuc tham u i, trong
Kheo tu tap niem giac chi. Trong khi ay niem giac khi ay niem cua v ay c an tru, khong co hon
chi c Ty Kheo tu tap i en vien man. Nay cac me. Nay cac Ty Kheo, trong khi niem cua Ty
Ty Kheo, trong khi tru vi chanh niem nh vay, Kheo c an tru, khong co hon me, nie m giac chi
Ty Kheo vi tr tue suy t, t duy, tham sat phap trong khi ay c bat au khi len trong v Ty
ay. Nay cac Ty Kheo, trong khi tru vi chanh Kheo nay. Niem giac chi trong khi ay c v Ty
niem nh vay, Ty Kheo vi tr tue suy t, t duy, Kheo tu tap lam cho i en sung man. V ay an tru
tham sat phap ay, trong khi ay trach phap giac chi vi chanh niem nh vay, suy t, t duy, tham sat
c bat au khi len vi Ty Kheo. Trong khi ay, phap ay vi tr tue. Nay cac Ty Kheo, trong khi an
Ty Kheo tu tap trach phap giac chi. Trong khi ay tru vi chanh niem nh vay, v ay suy t, t duy,
trach phap giac chi c Ty Kheo tu tap i en tham sat vi tr tue. Trach giac chi trong khi ay bat
vien man. Nay cac Ty Kheo, trong khi tru vi au khi len trong v Ty Kheo. Trach phap giac
chanh niem nh vay, Ty Kheo vi tr tue suy t, t chi trong khi ay c v Ty Kheo tu tap e i en
duy, tham sat phap ay, s tinh tan khong thu ong sung man, tinh tan khong thu ong bat au khi
bat au khi len vi v Ty Kheo. Nay cac Ty len ni v ay. Nay cac Ty Kheo,trong khi Ty Kheo
Kheo, trong khi Ty Kheo vi tr tue suy t, t duy, suy t, t duy, tham sat phap ay vi tr tue, va tinh
tham sat phap ay, s tinh tan khong thu ong c tan khong thu ong bat au khi len ni v Ty
bat au khi len vi Ty Kheo ay. Trong khi ay Kheo ay, tinh tan giac chi trong khi ay bat au
tinh tan giac chi c Ty Kheo tu tap i en vien khi len ni v Ty Kheo. Tinh tan giac chi c
man. Hy khong lien he en vat chat c khi len Ty Kheo tu tap lam cho i en sung man. oi vi
ni v tinh tan tinh can. Nay cac Ty Kheo, trong v ay tinh can tinh tan, hy khong lien he en vat
khi hy khong lien he en vat chat khi len ni Ty chat khi len. Nay cac Ty Kheo, trong khi Ty
Kheo tinh tan tinh can, trong khi ay hy giac chi Kheo tinh can tinh tan va hy khong lien he en vat
bat au khi len trong v Ty Kheo. Trong khi ay chat khi len, hy giac chi khi ay bat au c khi
hy giac chi c v Ty Kheo tu tap i en vien len ni Ty Kheo. Hy giac chi trong khi ay c Ty
man. Than cua v ay c tam hoan hy tr thanh Kheo tu tap lam cho i en sung man. Than cua v
khinh an, tam cung c khinh an. Nay cac Ty ay c tam hoan hy tr thanh khinh an, tam cung
Kheo, trong khi Ty Kheo vi y hoan hy c than c khinh an. Nay cac Ty Kheo, trong khi Ty
khinh an, c tam cung khinh an, trong khi ay, Kheo noi vi y hoan hy c than khinh an, c
khinh an giac chi bat au khi len ni Ty Kheo. tam cung khinh an, trong khi ay khinh an giac chi
Trong khi ay, khinh an giac chi c Ty Kheo tu bat au khi len ni Ty Kheo. Trong khi ay khinh
tap. Trong khi ay, khinh an giac chi c Ty Kheo an giac chi c v Ty Kheo tu tap lam cho i en
lam cho i en sung man. Mot v co than khinh an, sung man. Mot v co tam khinh an, an lac, tam v
an lac, tam v ay c nh tnh. Nay cac Ty ay c nh tnh. Nay cac Ty Kheo, trong khi v

ay co than khinh an, an lac, tam v ay c nh
tnh, trong khi ay nh giac chi bat au khi len
ni v Ty Kheo. Trong khi nh giac chi c v Ty
Kheo tu tap lam cho i en sung man. V ay vi
tam nh tnh nh vay, kheo nhn s vat vi y formation. He trains thus: I shall breathe in
niem xa ly. Nay cac Ty Kheo, trong khi Ty Kheo
vi tam nh tnh nh vay, kheo nhn s vat vi y I shall breathe out tranquilizing the mental
niem xa ly, trong khi ay xa giac chi bat au khi
len ni Ty Kheo. Trong khi ay xa giac chi c v
Ty Kheo nay tu tap lam cho i en sung man. Nay
cac Ty Kheo, bon niem x c tu tap nh vay,
c lam cho sung man nh vay khien cho that
giac chi c sung man. Nay cac Ty Kheo, that
giac chi tu tap nh the nao, lam cho sung man nh
the nao, khien cho minh giai thoat c vien man.
ay, nay cac Ty Kheo, Ty Kheo tu tap niem
giac chi, lien he en vien ly, lien he en ly tham,
lien he en diet, hng en xa ly, tu tap trach
phap giac chi, tu tap tinh tan giac chi, tu tap hy
giac chi, tu tap khinh an giac chi, tu tap nh giac
chi, tu tap xa giac chi, lien he en vien ly, lien he
en ly tham, lien he en diet, hng en xa ly.
Nay cac Ty Kheo, that giac chi c tu tap nh
vay, c lam cho sung man nh vay, khien cho
minh giai thoat c vien manAccording to the
Anapanasatisuttam, the Buddha
Bhikkhus, is mindfulness of breathing developed
and cultivated, so that it is of great fruit and great
benefit? Here a Bhikkhu, gone to the forest or to
the root of a tree or to an empty hut, sits down;
having folded his legs crosswise, set his body
erect, and established mindfulness in front of him,
ever mindful he breathes in, mindful he breathes
out. Breathing in long, he understands: I breathe
in long; or breathing out long, he understands: I
breathe out long. Breathing in short, he
understands: I breathe in short; or breathing out
short, he understands: I breathe out short. He
trains thus: I shall breathe in experiencing the
whole body of breath; he trains thus: I shall
breathe out experiencing the whole body of
breath. He trains thus: I shall breathe in
tranqilizing the bodily formation; he trains thus:
I shall breathe out tranquilizing (quieting) the
bodily formation. He trains thus: I shall breathe in
experiencing rapture; he trains thus: I shall
breathe out experiencing rapture. He trains thus:
I shall breathe in experiencing pleasure; he
2803
trains thus: I shall breathe out experiencing
pleasure. He trains thus: I shall breathe in
experiencing the mental formation; he trains this:
I shall breathe out experiencing the mental
tranquilizing the mental formation; he trains thus:
formation. He trains thus: I shall breathe in
experiencing the mind; he trains thus: I shall
breathe out experiencing the mind. He trains
thus: I shall breathe in gladdening the mind; he
trains thus: I shall breathe out gladdening the
mind. He trains thus: I shall breathe in
concentrating the mind; he trains thus: I shall
breathe out concentrating the mind. He trains
thus: I shall breathe in liberating the mind; he
trains thus: I shall breathe out liberating the
mind. He trains thus: I shall breathe in
contemplating impermanence; he trains thus: I
shall breathe out contemplating impermanence.
He trains thus: I shall breathe in contemplating
fading away; he trains thus: I shall breathe out
contemplating fading away. He trains thus: I
shall breathe in contemplating cessation; he trains
thus: I shall breathe out contemplating cessation.
taught: He trains thus: I shall breathe in contemplating
relinquishment; he trains thus: I shall breathe out
contemplating relinquishment. Bhikkhus, that is
how mindfulness of breathing is developed and
cultivated, so that it is of great fruit and great
benefit. And how, Bhikkhus, does mindfulness of
breathing, developed and cultivated, fulfill the
four foundations of mindfulness? Bhikkhus, on
whatever occasion a Bhikkhu, breathing in long,
understands: I breathe in long; or breathe out
long, understands: I breathe out long; breathing
in short, understands: I breathe in short;
breathing out short, understands: I breathe out
short. He trains thus: I shall breathe in
experiencing the whole body of breath; he trains
thus: I shall breathe out experiencing the whole
body of breath; he trains thus: I shall breathe in
tranquilizing (quieting) the bodily formation; he
trains thus: I shall breathe out tranquilizing the
bodily formation. On that occasion, a Bhikkhu
abides contemplating the body as a body, ardent,
fully aware, and mindful, having put away
covetousness and grief for the world. I say that
 2804
this is a certain body among the bodies, namely,
in-breathing and out-breathing. That is why on that
occasion a Bhikku abides contemplating the body
as a body, ardent, fully aware, and mindful, having
put away covetousness (envy) and grief for the
world. Bhikkhus! On whatever occasion a Bhikkhu
thinks this: He trains thus: I shall breathe in
experiencing rapture. He trains thus: I shall
breathe out experiencing rapture. He trains thus:
I shall breathe in experiencing pleasure. He
trains thus: I shall breathe out experiencing
pleasure. He trains thus: I shall breathe in
experiencing the mental formation. He trains
thus: I shall breathe out experiencing the mental
formation. He trains thus: I shall breathe in
tranquilizing the mental formation. He trains thus:
I shall breathe out tranquilizing the mental
formation. On that occasion, a Bhikhu abides
contemplating feelings as feelings, ardent, fully
aware, and mindful, having put away
covetousness (envy) and grief for the world. I say
that this is a certain feeling among the feelings,
namely, giving close attention to in-breathing and
out-breathing. This is why on that occasion a
Bhikkhu abides contemplating feelings as
feelings, ardent, fully aware, and mindful, having
put away covetousness (envy) and grief for the
world. Bhikkhus, on whatever occasion. A
Bhikkhu trains thus: I shall breathe in
experiencing the mind. He trains thus: I shall
breathe out experiencing the mind. A Bhikkhu
trains thus: I shall breathe in gladdening the
mind. A Bhikkhu trains thus: I shall breathe out
gladdening the mind. A Bhikkhu trains thus: I
shall breathe in gladdening the mind. A Bhikkhu
trains thus: I shall breathe out concentrating the
mind. A Bhikkhu trains thus: I shall breathe in
liberating the mind. A Bhikkhu trains thus: I shall
breathe out liberating the mind. On that occasion
a Bhikkhu abides contemplating mind as mind,
ardent, fully aware, and mindful, having put away
covetousness (envy) and grief for the world. I do
not say that there is the development of
mindfulness of breathing for one who is forgetful,
who is not fully aware. That is why on that
occasion a Bhikkhu abides contemplating mind as
mind, ardent, fully aware, and mindful, having put
away covetousness (envy) and grief for the world.
Bhikkhu, on whatever occasion, a Bhikkhu thinks:
He trains thus: I shall breathe in contemplating
impermanence. He trains thus: I shall breathe
out contemplating impermanence. He trains thus:
I shall breathe in contemplating fading away. He
trains thus: I shall breathe out contemplating
fading away. He trains thus: I shall breathe in
contemplating cessation. He trains thus: I shall
breathe out contemplating cessation. He trains
thus: I shall breathe in contemplating
relinquishment. He trains thus: I shall breathe
out contemplating relinquishment. On that
occasion a Bhikkhu abides contemplating mind-
objects as mind-objects, ardent, fully aware, and
mindful, having put away covetousness (envy) and
grief for the world. Having seen the wisdom the
abandoning of covetousness (envy) and grief, he
closely looks on with equanimity. That is why on
that occasion a Bhikkhu abides contemplating
mind-objects as mind-objects, ardent, fully aware,
and mindful, having put away covetousness (envy)
and grief for the world. Bhikkhus, that is how
mindfulness of breathing, developed and
cultivated, fulfills the four foundations of
mindfulness. And how, Bhikkhus, do the four
foundations of mindfulness, developed and
cultivated, fulfill the seven enlightenment factors?
Bhikkhus, on whatever occasion a Bhikkhu abides
contemplating the body as a body, ardent, fully
aware, and mindful, having put away
covetousness (envy) and grief for the world, on
that occasion unremitting mindfulness is
established in him. On whatever occasion
unremitting mindfulness is established in a
Bhikkhu, on that occasion the mindfulness
enlightenment factor is aroused in him, and he
develops it, and by development, it comes to
fulfillment in him. Abiding thus mindful, he
investigates and examines that state with wisdom
and embarks upon a full inquiry into it. On
whatever occasion, abiding thus mindful, a
Bhikkhu investigates and examines that state with
wisdom embarks upon a full inquiry into it. On
that occasion, the investigation-of-states
enlightenment factor is aroused in him, and he
develops it, and by development it comes to
fulfillment in him. In one who investigates and
examines that state with wisdom and embarks
 2805
upon a full inquiry into it, tireless energy is
aroused. On whatever occasion, tireless energy is
aroused in a Bhikkhu who investigates and
examines that state with wisdom embarks upon a
full inquiry into it. On that occasion, the energy
enlightenment factor is aroused in him, and he
develops it, and by development it comes to
fulfillment in him. In one who arouses energy,
worldly rapture arises. On whatever occasion,
unworldly rapture arises in a Bhikkhu who has
aroused energy, on that occasion, the rapture
enlightenment factor is aroused in him, and he
develops it, and by development it comes to
fulfillment in him. In one who is rapturous, the
body and mind become tranquil. On whatever
occasion, the body and mind become tranquil in a
Bhikkhu who is rapturous, on that occasion, the
tranquility enlightenment factor is aroused in him,
and he develops it, an by development it comes to
fulfillment in him. In one whose body is tranquil
and who feels pleasure, the mind becomes
concentrated. On whatever occasion, the mind
become concentrated in a Bhikkhu who is tranquil
and feels pleasure, on that occasion, the
concentration enlightenment factor is aroused in
him, and he develops it, and by development it
comes to fulfillment in him. He closely looks on
with equanimity at the mind thus. On whatever
occasion, a Bhikkhu closely looks on with
equanimity at the mind thus, on that occasion, the
equanimity enlightenment factor is aroused in
him, and he develops it, and by development it
comes to fulfillment in him. Bhikkhus, on
whatever occasion a Bhikkhu abides
contemplating feelings as feelings, ardent, fully
aware, and mindful, having put away
covetousness (envy) and grief for the world, on
that occasion unremitting mindfulness is
established in him. On whatever occasion
unremitting mindfulness is established in a
Bhikkhu, on that occasion the mindfulness
enlightenment factor is aroused in him, and he
develops it, and by development, it comes to
fulfillment in him. Abiding thus mindful, he
investigates and examines that state with wisdom
and embarks upon a full inquiry into it. On
whatever occasion, abiding thus mindful, a
Bhikkhu investigates and examines that state with
wisdom embarks upon a full inquiry into it. On
that occasion, the investigation-of-states
enlightenment factor is aroused in him, and he
develops it, and by development it comes to
fulfillment in him. Bhikkhus, while the Bhikkhu
investigates and examines that state with wisdom
and embarks upon a full inquiry into it, tireless
energy is aroused in that Bhikkhu. On that
occasion, the energy enlightenment factor is
aroused in him, and he develops it, and by
development it comes to fulfillment in him. In one
who arouses energy, unworldly rapture arises. On
whatever occasion, unworldly rapture arises in a
Bhikkhu who has aroused energy, on that
occasion, the rapture enlightenment factor is
aroused in him, and he develops it, and by
development it comes to fulfillment in him. In one
who is rapturous, the body and mind become
tranquil. On whatever occasion, the body and
mind become tranquil in a Bhikkhu who is
rapturous, on that occasion, the tranquility
enlightenment factor is aroused in him, and he
develops it, an by development it comes to
fulfillment in him. In one whose body is tranquil
and who feels pleasure, the mind becomes
concentrated. Bhikkhus, on whatever occasion, the
mind become concentrated in a Bhikkhu who is
tranquil and feels pleasure, on that occasion, the
concentration enlightenment factor is aroused in
him, and he develops it, an by development it
comes to fulfillment in him. With the concentrated
mind, a Bhikkhu closely looks on with equanimity.
Bhikkhus! On whatever occasion, a Bhikkhu
closely looks on with equanimity at the mind thus,
on that occasion, the equanimity enlightenment
factor is aroused in him, and he develops it, and by
development it comes to fulfillment in him.
Bhkkhus, that is how the four foundations of
mindfulness, developed and cultivated, fulfill the
seven enlightenment factors. And how, Bhikhus,
do the seven enlightenment factors, developed
and cultivated, fulfill the true knowledge and
deliverance. Here, Bhikkhus, a Bhikkhu develops
the mindfulness enlightenment factor, which is
supported by seclusion, dispassion, and cessation,
and ripens in relinquishment. He develops the
investigation-of-states enlightenment factor, the
energy enlightenment factor, the rapture
 2806

enlightenment factor, the tranquility ng hay ong tac ni than, hoac nhe nhang hoac
enlightenment factor, the concentration manh liet, e kham nghiem kha nang cua nhau.
enlightenment factor and the equanimity Theo Bch Nham Luc, tac 23, ngoc em la th,
enlightenment factor, which is supported by vang lay a th, kiem dung long th, nc dung
seclusion, dispassion (lack of passion or free of gay do, en trong ca Thien, mot li mot cau, mot
passion), and cessation, and ripens in c mot canh, mot ra mot vao, mot xo mot ay, cot
relinquishment. Bhikkhus, that is how the seven thay sau can, cot thay hng boiOne side is
enlightenment factors, developed and cultivated, pushing, and the other side is pulling. In Zen, the
fulfill true knowledge and deliverance. That is term means a Zen master and his disciple utilize
what the Blessed One said. The Bhikkhus were either speeches or body languages, light or fierce,
satisfied and delighted in the Blessed Ones to examine one another's abilities. According to
words. the Pi-Yen-Lu, example 23, jewels are tested with
Nhap Van Giai Thch: Phng phap giai thch fire, gold is tested with a stone; a sword is tested
Kinh van bang cach cho biet ai y trc khi i vao with a hair, water is tested with a pole. In the
chi tietThe method in expounding scriptures of school of Zen, in one word, one phrase, one act,
giving the main idea before proceeding to detail one state, one exit, one entry, one encounter, one
exposition. response, you must see whether someone is deep
Nhap Vi Te The Gii: Nhap the gii vi teEnter or shallow, you must see whether he is facing
subtle worlds. forwards or backwards.
Nhap Vi Tran The Gii: Nhap the gii vi tran Nhat Am Giao: Hoc thuyet c sang lap bi Cu
Enter worlds within atoms. Ma La Thap va Bo e Lu ChiThe totality of
Nhap Vien: V thien s en nhan chc vu tru tr Buddhas doctrineThe one-sound teaching
tai mot thien vien nao oA Zen master who which was founded by Kumarajiva and Bodhiruci.
arrives to take up an appointment as a new abbot Nhat An: Mot anA sealSignSymbol.
at a Zen monastery. Nhat Ba Mao Cai au: To cover the head with a
Nhap Vo Bien The Gii: Entry into boundless bundle of thatchMot nam tranh che au, y noi v
worlds. tru tr t vien. Theo Canh c Truyen ang Luc,
Nhap Vo Phat The Gii: Nhap the gii khong quyen XVII, Van C hoi ong Sn: The nao la y
PhatEnter the worlds where there are no To S? ong Sn ap: Sau nay Xa Le co ni
Buddhas. chon yen, cht co ngi en hoi nh the, phai
Nhap Vo Sac nh: Nhap nh vao coi vo sac ap lam sao? Van C noi: "Loi tai con." Ve sau
Enter into the formless concentration. Van C i cat thao am ni Tam Phong, trai qua
Nhap Vng Cung Tu Lac Y: Y cua ch Tang, tuan nhat khong xuong trai ng. ong Sn thay
mac mot cach bnh ang khi vao cung vua hay khi la hoi: May ngay nay sao ngi khong en tho
i khat thc trong thon xomThe monks robe, trai? S tha: Moi ngay co Thien Than cung
worn equally for a palace or for begging in town dng. ong Sn bao: Ta bao ngi la ke van
or hamlet. con kien giai. Ngi ranh chieu lai. Chieu, s
Nhap Xuat Nh Mon: Hai ca vao raVao ca t en. ong Sn goi: ng am chu! S len tieng:
thanh tnh va ra ca cu o chung sanhThe two Da! ong Sn bao: Chang ngh thien, chang
doors of ingress and egressEnter the gate of ngh ac la cai g? S tr ve am ngoi yen lang le,
self-purification and then go forth to benefit and Thien Than tm mai khong thay, trai ba ngay nh
save others. the mi thoi en cung dng.To cover the
Nhap X: Cho vao, loi ngo nhap toan giacAn head with a bundle of thatch, implies an abbot of a
entrance of a complete enlightenment. monastery. According to the Records of the
Nhat: Eka (skt)MotOneUnityThe Transmission of the Lamp (Chuan-Teng-Lu),
sameOnce. Volume XVII, Yun-Ju asked Tong-Shan: What
Nhat Ai Nhat Tat: Ben xo ben ay. Trong thien, was the First Ancestors intention? Tong-Sha
t nay co ngha la v thien s va e t dung ngon answered: Behind him as a reed hat. Yun-Ju
 2807

said: My fault. Later, Yun-Ju went to build a Nhat Bach Ngu Thap Tan Phat Tung: Sata-
cottage on nearby San-Feng peak. For ten days pancasatkastotra (skt)Ten mot bo luanOne
thereafter he didnt return to the monk hall. hundred-fifty hymns, name of a work of
Tong-Shan asked him: Why haven you come to commentary.
meals lately? Yun-Ju said: Everyday a heavenly Nhat Bach ng ng Hoc Phap: Siksakaraniya
spirit brings me food. Tong-Shan said: I say (skt)Bach chung hoc phapMot tram gii tieu
youre a person. Why do you still have such an bieu ma ch Tang Ni phai tu niem (v gii nay
understanding? Come see me tonight! That nghiem ngat kho gi, de sai pham)One hundred
evening when Yun-Ju came to see Tong-Shan, typical rules which all monks and nuns learn, the
Tong-Shan called out to him: Hermit-Ying! offence against which is dustra.
Yun-Ju answered: Yes? Tong-Shan said: Nhat Bach Tam Kiet Ma: Trong nghi le tho gii,
Nothing of good and not thinking of evil, what is v s c tho gii se tra li ba lan moi cau hoi
it? Yun-Ju went back to his cottage and sat in Zen cua s chng minhOne announcement and three
meditation. Because of this the god couldnt find responsesIt is the mode of ordaining monks,
him, and after three days did not come again. three responses to the one call of the abbot.
Nhat Bach: Sata (skt)Mot tramOne hundred. Nhat Ban: Mot th, mot nhomA groupA
Nhat Bach Bat Ty Kim Cang Tang Vng Bo kind.
Tat: Astottarasatabhuja-vajradhara-bodhisattva Nhat Ban am Ban ac Nhan Tang: Mot loai
(skt)Kim Cang Tang Vng Bo TatSee Kim ngi ch ky b moi ngi ghet bo, bi v ho khong
Cang Tang Vng. biet tuy thuan cung khong biet tuy duyenA kind
Nhat Bach Bat Trang Hat: Mot tram le tam of selfish people whom everybody dislikes,
trang hatOne hundred and eight pearls (beads). because they are not accord with anyone, neither
Nhat Bach Ho iep: Nhat Bach Ho iep la ten are they accord with any conditions.
cua mot quyen sach c viet bi Peter Levitt, Nhat Bao: Mot bao vat (s linh man cua tam
trong o co mot bai ke noi tieng so sanh gia tanh)The one precious thingThe spirit or
"Nhng qua da hau va nhng Thien sinh"One intelligent mind or nature.
Hundred ButterfliesTheo Peter Levitt trong Nhat Bao Vong Bach C: Mot lan an no quen
quyen Nhat Bach Ho iep, mat tram lan oi. Trong thien, t nay co ngha la
"Nhng qua da hau va nhng Thien sinh mot khi triet ngo th hanh gia t ay u tat ca To
Ln len theo cung mot cach. eat one's fill just one time, one can forget a
Ngoi lau ang ang hundred times of starving. In Zen, the term means
Cho en khi chn ruc it is completely sufficient for practitioners in just
Ben trong mong nc one time of enlightenment.
Nhng khi go len au Nhat Bat Tien Chuyen: Va ay mot cai lien
e xem a at cha chuyen ong. Trong thien, t nay co ngha la mot
Nghe nh ben trong chang co g." khi c v thien s khi gi ngi hoc lien lanh
One Hundred Butterflies is the title of a book hoi hoan toan yeu ch nha thienMoving in one
which is written by Peter Levitt. There's a famous pushing. In Zen, the term means practitioners
verse which compares the similarities between obtain an absolute comprehension of the important
water melons and Zen students: meaning or aim of Zen in just one conversation
"Watermelons and Zen students with the master.
Grow pretty much the same way. Nhat Bat oan S: One continuous process
Long periods of sitting Tien trnh ong nht, lien tuc va khong t oan
Till they rippen cua thien nhien (van hu ch la mot tien trnh lien
And grow all juicy inside, tuc)The unity or continuity in the unbroken
But when you knock them on the head processes of nature (all being is but one
To see if they're ready, continuous process).
Sounds like nothing's going on."
 2808

Nhat Bat Kh Nh Bat Tru: Bat Kh Bat Tru mind created by the six gunas. Conditioning
Mot khong i, hai khong . Trong thien, t nay environment and natural powers in which
c dung e ch ao ly t nhien trong vu tru environment plays a main role.
Neither going nor staying (the first thing is not Nhat But Tam Le: Moi net hoa hnh cua The
going, and the second one is not staying). In Zen, Ton, le lay ba lanThree salutions at each
the term indicates natural principles in the drawing or painting of a picture of the Buddha.
universe. Nhat Ca Ban Ca: Mot ngi va na ngi. Thien
Nhat Bien: Mot lan niem hong danh cua Phat tong dung t nay e ch cho mot ngi u tu hiem
One recital of Buddhas name. coOne and a half person. Zen uses this term to
Nhat Bien Thng Nhan: Ippen (1239-1289)V indicate a rare and outstanding person.
thay cua trng phai Tnh o Nhat Ban, noi tieng Nhat Ca Hon Than Vo X Trc: Toan than
v a tao ra phng thc thc hanh khieu vu niem khong cho dnh. Trong thien, t nay co ngha la
Phat, trong o ong va cac e t se va khieu vu mot khi khai ngo th toan than ngi ay bao trum
vui ve, va niem Phat A Di a. Ong noi rang s tu ca vu tru, du ay khap h khong, nhng khong
tap nay nham bieu lo s vui ve va long biet n cua dnh mac mot ni naoThere is no place for
mnh en c Phat A Di a, v ong biet chac cha n attachment in the whole body. In Zen, the term
rang ong a c c Phat A Di a cu roi means even though the body of an enlightened
Japanese Pure Land teacher, best known for person will cover the whole universe, but there is
creating the practice of dancing nembutsu, in no place for attachment.
which he and his followers would dance for joy Nhat Ca Quan Tai Lng Ca T Han: One
while chanting the NEMBUTSU (Namu Amida coffin for two corpsesMot cai quan tai hai cai
Butsu or Praise to Amitabha Buddha). He said that xac chet. Thien tong dung t nay e ch cho cach
the practice was intended to demonstrate his joy day sai trai (kien giai sai) dung e day ngi hoa
and gratitude toward Amitabha, because he was ra lam hai ca thay lan tro. Theo Bch Nham Luc,
certain that he was already saved by him. tac 20, co mot v Tang hoi Thien s ai Mai:
Nhat Bien Hng: Mot nen hngAn incense "Viec trng lao en t Tay phng co y ngha
stick. nh the nao?" ai Mai ap: "Viec trng lao en
Nhat Bong: anh mot gayTo strike with a staff t phng Tay chang co y ngha g ca." Diem
(stick) in just one time. Quan nghe ben noi: "Mot cai quan tai hai cai xac
Nhat Bong a Sat: anh mot gay cho chet. chet." Huyen Sa noi: "Ngai Diem Quan la bac tac
Trong thien, t nay co ngha la v thien s co the gia." Tuyet au noi: "Co en ba t thi."One
dung phng cach manh liet e khai th cho e t, coffin for two corpses. In Zen, the term means a
e t o ho co the quet sach moi vong t ng va ac wrong method of teaching (wrong understanding)
kienTo kill by striking with a staff in just one can cause damage to both the master and the
time. In Zen, the term means a Zen master may student. According to the Pi Yen Lu, example 20,
utilize a fierce method to enlighten his disciples so a monk asked Ta Mei, "What is the meaning of
that they can eradicate all deluded thoughts and the patriarch's coming from the west?" Ta Mei
evil (heterodox, wrong or perverse) views. said, "The patriarch's coming from the west has no
Nhat But Cau: Mot net la xoa het. Trong thien, t meaning." Yen-kuan Ch'i-an (750-842) heard of
nay c dung e ch viec pha tr het tran duyen. this and said, "One coffin, two dead men." Hsuan
Hanh gia nen luon nh canh cua luc tran (sac, Sha heard of this then said, "Yen-kuan is indeed
thanh, hng, v, xuc, phap) la nhng s duyen an adept." To which Hsueh Tou said, "There are
lam nh ban tam tnh; hay s phoi hp gia luc even three dead men."
can va luc tran, ma luc tran la yeu to chnhOne Nhat Canh: One regionOne realm.
stroke of a brush. In Zen, the term is used to Nhat Cam Nhat Tung: Mot ben nam mot ben
indicate a complete elimination of external buongOne side is grasping, the other side is
conditions. Practitioners should always remember realeasingMot ben nam mot ben buong. Trong
that circumstances or conditions environing the th du th 49 cua Bch Nham Luc, Tam Thanh noi:
 2809

"Mot ra mot vao, mot xo mot ay, cha phan enlightenment in just one strike on a board from
thang bai." Nh vay, trong thien, t nay co ngha the master.
la dau co vng ve nguyen tac, nhng cac v thien Nhat Chuyen: A complete transformation.
s lai linh ong ve phng cach nham giup hanh Nhat Chuyen Ng: Ichitengo (jap)A turning
gia lanh ngo hoan toan yeu ch nha thienOne wordMot ch lam chuyen oi. No co kha nang
side is grasping, the other side is realeasing. In giup cho hanh gia dep bo me muoi cua the gii
example 49 of the Pi-Yen-Lu, San Sheng said, luan hoi sanh t e bc vao giac ngo niet ban
"One exit and one entry, one thrust and one parry, A word when spoken and heard just at the right
there is no division into victory and defeat." So, in time and place has the power to serve as a turning
Zen, the term means even though Zen masters point in one's life. It has the ability to help
keep strickly to the principles, they are so flexible practitioners reject the illusion of the
as to the methods of carrying them out to help transmigrational worlds and enter into nirvana
their disciples attaining an absolute enlightenment.
comprehension of the important meaning or aim of Nhat Chng Nhat Thiet Chng: One realization
Zen. includes allSee Nhat Thanh Nhat Thiet Thanh.
Nhat Chan: Nhat nhNhat thatOne truth Nhat Chng Nhat Thiet Chng: One
The whole of reality (bhutatathata). obstruction includes all obstructions.
Nhat Chan a: Giai oan nhan chan ra c cai Nhat C: C duyen cung loaiSame
tuyet oiStage of realization of the absolute opportunities and conditions.
The state of meditation on the absolute. Nhat C Nhat Canh: One subjective corresponds
Nhat Chan Nh: See Chan Nh (B). to one objectiveTac dung cua tam ben trong
Nhat Chan Phap Gii: One true realm of hay chu quan oi lai vi vat chat co hnh the ben
realityPhap gii cua chan thcThe dharma ngoai (khach quan). Trong Bch Nham Luc, tac 3,
realm of the one reality. mot c mot canh mot li mot cau van mong co cho
Nhat Chan Vo Vi: One true unconditioned. vao. Tren da tht lanh khoet thanh thng tch
Nhat Chau: See Diem Phu e. thanh o thanh hang, ai dung hien tien chang con
Nhat Chi Hoa: Canh hoa kim ba laSee Niem phep1 tac, lai mong co viec hng thng che tri
Hoa Vi Tieu. che at, do tm chang c, that be nho thay. The
Nhat Ch Thien: Chu-chih Raises One Finger ay cung chang c, chang the ay cung chang
See Cau Chi Thu Ch. c, rat cao vot thay. Chang ket hai ben, lam sao
Nhat Chch Nhan: Chnh Nhananh Mon mi phai? Cung theo Bch Nham Luc, tac 3, mot
NhanHoat NhanMinh NhanMat tr hueA hom khi Ma To co benh, vien chu en tham, hoi:
wisdom eye. 'Dao nay than the Hoa Thng the nao?' Ma To
Nhat Chieu: Divakara (skt)a Ba Ha LaSee ap: 'Mat tri Phat, mat trang Phat.' Mai en ngay
Nhat Chieu. nay van co ngi hieu lam noi rang Ma To a day
Nhat Chung: Tat ca moi ngiEverybody. vien chu: 'Mat trai la mat tri, mat phai la mat
Nhat Chung: Giong nhJust likeJust the trang.' Ky that, chung ta khong ro co phai Ma To
same as. muon day vien chu hay khong; tuy nhien, khi noi
Nhat Chuy: Mot duiCai dui co hnh bat giac, nh vay co the la chung ta a hieu sai lam y cua
lam bang go dung e thong bao gi tho thc hay To muon g. Chnh v vay ma hanh gia nen luon
chap tac trong t vienA stick, an instrument nh rang con ng hng thng ngan thanh
made of wood with an octagonal shape for calling chang truyen, ma chung ta lai nhoc hnh nh kh
to meals or physical labor in a Zen monastery. bat bong. Cai cau 'Nhat Dien Phat, Nguyet Dien
Nhat Chuy Tien Thanh: Sau mot dui la thanh Phat' that la kho thay, ma chnh ngay thien s
cong. Trong thien, t nay co ngha la mot khi c Tuyet au cung thay kho ma xac nhan c no la
v thien s khi gi ngi hoc lien tc th giac the nao. Hanh gia tu thien phai lui ve vi chnh
ngoSucceeding in just one strike. In Zen, the mnh va xem xet cho ky trc khi chung ta muon
term means practitioners obtain an immediate tm xem Ma To muon noi g. Tuy nhien, trc khi

lam chuyen nay, chung ta hay lang nghe li
khuyen cua thien s Tuyet au qua hnh anh 'hai
mi nam ang cay dung cong tu hanh' cua chnh 3) Y ch huyen dieu cua thien: The wonderful
ong thay v bo th gi i tm y ngha cua cong an meaning of Zen.
nayOne subjective corresponds to one
objective: C is the subjective (fire), and Canh is
the objective (smoke). In the Pi-Yen-Lu, example
3, one device, one object; one word, one phrase -
the intent is that you'll have a place to enter; still
this is gouging a wound in healthy flesh - it can
become a nest or a den. The Great Function
appears without abiding by fixed principles - the
intent is that you'll realize there is something
transcendental; it covers the sky and covers the
earth, yet it cannot be grasped. This way will do,
not this way will do too - this is too diffuse. This
way won't do, not this way won't do either - this is
too cut off. Without treading these two paths, what
would be right? Also according to example 3 of
the Pi-Yen-Lu, one day when the Great Master
Ma was unwell, so the temple superintendent
asked him: 'Teacher, how has your venerable
health been in recent days?' The Great Master
replied: 'Sun Face Buddha, Moon Face Buddha.'
Till these days, many people say that Master Ma
was teaching the superintendent that: 'It is here,
the left eye is the Sun Face, and the right eye is
the Moon Face.' As a matter of fact, it is not clear
if Master Ma was intentionally teaching the
superintendent or not; however, by saying this, we
could have missed what Master Ma was about.
Therefore, Zen practitioners should always
remember that the single road of transcendence
has not been transmitted by a thousand sages; we
trouble ourselves with forms like monkeys
grasping at reflections. The phrase 'Sun Face
Buddha, Moon Face Buddha' is extremely difficult
to see; even Zen master Hsueh-Tou finds it
difficult to verify this. Zen practitioners should
take a step back on our own and look before we
try to find what Master Ma was about. However,
before doing this, let's listen to Zen master Hsueh-
Tou's advice through the image of his twenty
years of diligent cultivation instead of spending
time to find the meaning of this phrase.
Nhat Cu:
1) Mot cau: One sentenceOne word.
2) Mau t au tien a hay la ch au tien cua
2810
tr tue: The first and supreme letter, a, or the
alpha of all wisdom.
4) Ch vi mot cau noi ma hanh gia lanh ngo
hoan toan yeu ch nha thien: With just one
sentence, practitioners can attain an absolute
comprehension of the important meaning or
aim of Zen.
Nhat Cu ao oan: Vi mot cau ma quet sach
het tat ca ngon ngTo eliminate all words and
speeches with just one sentence.
Nhat Cu ao Tan: Vi mot cau lam to bay ch
phap. Vi ch mot li ma lot tran het c qui
luatWith one sentence to make clear the whole
LawWith one word to make the whole law.
Nhat Cu Hp au Ng: Ngi hoc ch vi mot
cau cua thien s ma lanh ngo hoan toan yeu ch
nha thien, nhng neu ho chap trc vao cho lanh
hoi ay th ho lai b hoan toan vng mac ngay
Practitioners can attain an absolute comprehension
of the important meaning or aim of Zen with just
one sentence from the master; however, if they
attach to that comprehension, they will be totally
hindered again.
Nhat Cu Tiet Lu Van C Tam Tc: Vi mot
cau ma chat t het vong tng phan biet, t o
ho co the thay ro c chan tng cua van hu
Practitioners can eliminate all discriminations
from deluded thoughts with just one sentence from
the master; from that time, they can clearly see
the reality of all things.
Nhat Cu Tri Giao: Thien s Trung Hoa, thuoc
tong Tao ong, que nui Phung Hoang, Ho Chau,
Trung Quoc. Sau khi s c Thien s Tnh Chu
truyen tam an, s tr ve nui Phung Hoang hoang
hoa va th tch tai ay, nhng khong ro nam nao
A Chinese Ts'ao Tung Zen Master from Mount
Phung Hoang, Ho Chau, China. After Zen Master
Tnh Chu transmitted the Dharma mind seal to
him, he returned to Mount Fung-Huang to expand
Buddhism and passed away there; however, his
passing away day was unknown.
Nhat Cu T: See Nhat Cu (4).
Nhat C Nhat ong: Every movement, every
actionPhat t chan thuan phai luon can trong
trong moi c ch, moi hanh ongSincere

Buddhist should be very careful in every action at
every movement.
Nhat Cu Chi Sanh: Sanh vao mot trong cu
pham Tnh oFuture life in the Amitabha Pure
Land.
Nhat Dao Thieu Tu: Mot nhom e t co cung
mot thayA group of disciples who have the
same master.
Nhat Dan: Mot to gom ba v s, nhng ngi lo
viec nghi le trong t vienA group of three
monks who handle rites and celebrations in a
monasterySee Tam S That Chng.
Nhat D: Ekatva-anyatva (skt)Mot va nhieu
One and manyOneness and otherness.
Nhat D T Cu: Bon cau phan biet cua van
phapThe four terms of differentiation of all
things (four points of argumentation)See T Cu
Phan Biet (A).
Nhat Dieu Thanh Tnh ao: Con ng thanh
tnh nhiem mau duy nhatSingle marvelous pure
path.
Nhat Duyen: ong Loai DuyenNhan duyen
hay c duyen cung mot loaiConditions of the
same kind.
Nhat a Tng Dung Bat ong Mon: Theory of
mutual penetration of dissimilar thingsNoi ve s
ho tng nhiep nhap cua nhng s the bat ong.
Tat ca nhng hien hu bat ong eu co nhng c Phat trong suot cuoc i cua NgaiThe
iem tng ong. Nhieu trong mot, mot trong
nhieu va tat ca trong nhat the. ay la mot trong
mi nguyen tac can ban cua Hoa Nghiem, nh
o ma triet ly tong the cua Hoa Nghiem c
giang giai va thuyet minh kha tnh cua the gii
S S Vo Ngai Phap GiiThe theory of
mutual penetration of dissimilar things. All
dissimilar existences have something in common.
Many in one, one in many, and all in unity. This
one of the ten basic principles (Ten Mysterious
Gates) of Hua-yen, by means of which the Hua
Yen philosophy of totality is expounded and to
elucidate the possibility of the realm of fact and
fact world perfectly harmonized.
Nhat ai: Mot i: A human lifeMot thi ai:
One age.
Nhat ai Giao: Toan bo giao phap cua Phat t
luc mi at c ai giac en luc nhap Niet ban anh sang nao. Ngi ngay nay khi nghe S noi
(bao gom ca Tieu lan ai tha)The whole of
the Buddhas teaching from his enlightenment to
2811
his nirvana (including both Hinayan and
Mahayana).
Nhat ai Kiep: Mahakappa (p)Mahakalpa
(skt)Great kalpaSee ai Kiep.
Nhat ai Ngu Thi Phat Giao: Nam thi thuyet
phapThe five periods of Buddhas teachings
(Hoa Nghiem, A Ham, Phng ang, Bat Nha,
Phap Hoa va Niet Ban).
Nhat ai S: Ichidaiji (jap)Single great
matterMot viec trong ai (viec ln duy nhat)
cua c Phat la lam cho ch chung sanh giac ngo
va giai thoatThe one great work of a Buddha,
universal enlighenment and release.
Nhat ai S Nhan Duyen: Ichidaiji-Innen (jap)
One Cause and condition of the great matterSee
ai S Nhan Duyen.
Nhat ai Tam oan: See Nht ai Tam oan.
Nhat ai Tam Thien The Gii: Nhat ai thien
Tam thien ai thien the giiA great
chiliocosmos or universe of the three kinds of
thousands of worlds.
Nhat ai Tang Giao: Toan bo kinh ien Phat
giaoThe whole Buddhist scriptures.
Nhat ai Tang Kinh: Tripitaka (skt)Toan bo
tam tang kinh ien Phat giaoGreat scriptural
store of the Tripitaka.
Nhat ai Thi Giao: Toan bo nhng li day cua
Buddha's teachings in His whole life.
Nhat ai Trach: Can nha ln, nha la ang chay
c Phat thuyet giang trong Kinh Phap HoaA
great house, the burning house in the Lotus
SutraSee Hoa Trach.
Nhat am Thien: A load of ZenMot ganh
thien, t nay co ngha la hanh gia tu tap na vi
khong the i en au ca. Theo Bch Nham Luc,
tac 98, khi Thien s Thien Bnh tru vien, ngai bao
chung: "Lao Tang buoi au i hanh cc b gio
nghiep thoi en cho cua Thay T Minh, b lien
tiep hai ch 'lam', ngai a co nai lao Tang lai
het ha vi ngai e thng lng. Luc o lao Tang
chang noi la lam; khi lao Tang cat bc i ve
phng Nam, sm biet noi lam roi vay." Thien
Bnh dau noi en cung tot, ch la ri vao au th
bay th tam, gat au suy ngh cung khong con chut
"Lao Tang cat bc ve phng Nam, sm biet noi
lam roi," lien suy ngh noi: "Khi cha i hanh
 2812

cc, t nhien la khong co nhieu Phat phap hay Nhat an Ch: Acchata (skt)Acchara (p)
Thien phap; va en khi hanh cc hoan toan b Short momentSnap of fingersKhoang thi
ngi cac ni ph phnh. Chang bang luc trc khi gian ngan (khay mong tay)See an Ch.
hanh cc, goi at la tri, goi nui la nc, may Nhat ao Lng oan Han: Ch mot nhat dao la
thay khong mot viec." Neu khi kien giai lu tuc chat t lam oi. Trong thien, t nay co ngha la
the ay, sao chang mua mot cai non oi cho tat ca trong tu tap ai co tanh dt khoat, nhanh nhen va
e qua thi. Co dung c cai g au? Phat phap kheo leo chac chan lanh hoi yeu ch nha thien mot
chang phai ao ly nay. Neu luan nh the lam sao cach nhanh chongCutting into two pieces with
ma khong co nhieu th bien chng phc tap? Neu just one chop (cutting blow). In Zen, the term
noi "Toi hoi ngi khong hoi, la ganh mot ganh means in cultivation, those who are determined,
Thien chay quanh khap thien ha, b ngi sang quick, and skilful, will quickly comprehend the
mat kham pha, mot iem s dung cung khong important meaning or aim of Zen.
c."A load of Zen, the term means Nhat ao Tam Le: Moi mot nhat dao cham tro
practitioners who practice Zen by halves and hnh tng Phat eu phai le bai Tam Bao In
cannot get to anywhere. According to the Pi-Yen- carving an statue (image) of Buddha, at each cut
Lu, example 98, when Zen master T'ien Ping was thrice to pay homage to the Triratna.
dwelling in a temple, he said to his community, Nhat ao: ai ThaThe one way of
"When I was first travelling on foot, I was blown deliverance from mortality (Mahayana).
by the wind of events to Master Ssu Ming's place. Nhat ao Phap Mon: Ca nhap vao phap ch la
Twice he said 'Wrong!' and tried to have me pass mot ao duy nhatDharma entry of the single
the summer there to wait for him to deliberate path.
with me. I did not say it was wrong then; when I Nhat ao Than Quang: Noi quang hay tr trc
set out for the South, I already knew that it was giac: Inner light, intuitive wisdomAnh sang than
wrong." Master T'ien Ping has said quite a bit; it is dieu cua con ng duy nhat: Spiritual luminosity
just that he's fallen in seventh and eighth place, of the single path.
shaking his head thinking, out of torch. When Nhat ao Vo Vi Tam: Mind of disciples of the
people these days hear him saying, "When I set One VehicleMind apart from all ideas of
out for the South, I already knew that it was activity or inactivityNhat Tha, cho rang ch co
wrong," they immediately go figuring it out and mot tha la chan that, giai oan cua Hoa Nghiem
say, "Before even going on foot travels, there is va Thien ThaiThe doctrine of One Vehicle,
naturally not so much Buddhism or Ch'an; and holding the one Vehicle as real, the stage of Hua-
when you got on foot travelling, you are Yen and Tien-Tai schoolsSee Cc Vo T
completely fooled by people everywhere. Even Tanh Tam.
before foot travels, you can't call earth sky or Nhat ac Nhat That: Mot c mot mat. Y noi
mountains rivers; fortunately there is nothing to be chuyen i c mat la le t nhien. He co mot
concerned about at all." If you all entertain such ngi c th chac chan phai co mot ngi
common vulgar views, why not buy a bandanna to thuaOne gains and one loses. The term means it
wear and pass your time in the boss's house? What is natural in winning and losing. There is a winner,
is the use? Buddha's teaching is not this principle. there will surely be a loser.
If you discuss this matter, how could there be so Nhat ang: Tat ca eu bnh ang: All equale
many complications? If you say, "I understand, nhat: First degree.
others do not understand," carrying a bundle of Nhat e: Chan ly duy nhatSingle truth.
Ch'an around the country, when you are tried out
Nhat a: The one groundPhat tanh cua chung
by clear-eyed people, you won't be able to use it
sanh moi loai, nh cac loai cay c trong tren
at all.
mot manh at, tat ca nhng ban chat va s viec
Nhat an: Mot buoi sang: One morningThnh thien lanh eu c trng dng t cai Phat tanh
lnh: Suddenly. ayThe Buddha-nature of all living beings as all
 2813

the plants grow out of the one ground, so all good Nhat iem Tam: Cittaikagrata (skt)Ekaggata
character and works grow from the one Buddha- (p)Theo A Ty at Ma Luan (Vi Dieu Phap),
nature. Phan ng Ekaggata co ngha la mot iem duy
Nhat iem Linh Quang: A spark of one's nhat hay la trang thai gom tam an tru vao mot
illuminating lightTheo Bac Sn Thien S Ng iem duy nhat. ay la tam s nam trong cac tang
Luc, hanh gia tham Thien ma khi c nghi tnh, thien (jhanas). Nhat iem tam tam thi khac phuc
tng ng vi Phap Than, Tren o hanh gia suy t trien cai tham duc, mot ieu kien tat yeu e at
ve nhng li ma cac Thien s xa a tng noi: c thien nh. Ekaggata thc tap quan tng
"Het ca ai a, that sat vao e muc; tuy nhien, Ekaggata khong
Ch la mot con mat cua sa mon nay. the nao at c rieng le, ma no can en nhng
Het ca ai a, yeu to khac nh Tam, Sat, Ph, va Lac.
Ch la mot iem linh quang cua chnh ta. According to the Abhidharma, Pali term
Het ca ai a, Ekaggata means a one pointed state. This
Ch trong mot iem linh quang cua chnh ta." mental factor is the primary component in all
Ben trch li trong kinh giao noi: "Nhat tran trung jhanas. One-pointedness temporarily inhibits
ham vo bien phap gii chan ly" (trong mot hat bui sensual desire, a necessary condition for any
ham cha chan ly cua vo bien phap gii). Vi meditative attainment. Ekaggata exercises the
nhng li day nh vay, hanh gia co khai niem hoa function of closely contemplating the object;
chan ly, va khong chu no lc hn na e tien bo. however, it cannot perform this function alone. It
Ngc lai, ngi ay b cai tam kien giai loi keo, requires the joint action of the other jhanas such as
nen khong bao gi co the nhap c cho tham ao Vitaka (applying the associated state on the
cua chan lyAccording to Zen Master Po-shan's object), Vicara (sustaining them there), Piti
Records of Teachings, when working at Zen, a (bringing delight in the object, Sukha
practitioner who can bring forth the "doubt- (experiencing happiness in the jhana).
sensation" then conforms with the principle of the Nhat iem Tru: Nhat iem tru la trang thai tap
Dharmakaya. Thereupon he ponders what the old trung ma tat ca nhng kha nang va sc manh tinh
Masters have said: than eu nham vao va ieu khien bi sc manh y
"The whole earth is but one of my eyes, ch hng ve mot iem hay mot oi tng. Nhat
But a spark of my illuminating light; iem tam la mot tam c tap trung va hp nhat.
The whole earth is in this tiny spark within me." Nhat iem tam la s oi nghch cua tam buong
He then quotes sayings from the sutras, such as, lung hay tan loan. Bnh thng trang thai tinh than
"All the truths in the infinite universes are found cua chung ta chay i moi hng, nhng neu s tap
within a tiny mote of dust." With such sayings he trung c don vao mot oi tng, ban bat au
tries to conceptualize the truth, and is unwilling to biet ban chat thc s cua oi tng ay. Tien trnh
make further efforts to progress. On the contrary, cua s tap trung lan lan thay oi trang thai tinh
he has been dragged along by his conceptualizing than cho en khi toan bo nang lng tinh than
mind, he can never penetrate to the depth of ong quy vao mot iem. Neu ban huan luyen tam
Truth. vao nhat iem, ban se mang lai bnh tnh va s
Nhat iem Quan: One contemplation. tnh lang cho tam, va ban co the gom s chu y vao
1) Quan vao mot iem: The contemplation on mot iem, cung nh co the ngng nhng vong
the one-pointedness. tng cua tam va nhng ph pham nang lng hu
2) Mot e muc quan tng: One object of dung. Tuy nhien, tam tnh lang khong phai la muc
contemplationTheo Vi Dieu Phap, ay la ch toi hau. S tnh lang nay ch la can thiet e
quan tng ve tanh cach khong trong sach cua phat trien tue giac. Noi mot cach khac, tam tnh
thc an, hay s ghe tm cua vat thc lang can thiet neu ban muon co mot cai nhn sau
According to The Abhidharma, this is the one vao chnh mnh, va co c s hieu biet sau xa ve
perception of loadsomeness of material food chnh mnh va the gii. Nhat iem tru la loai thien
(ahare patikkulasanna). Tam Ma a, huan luyen tam vi nhieu giai

oan khac nhau cua s tap trung tinh than. giai
oan cao cua s tap trung tinh than, tc la ac
thien hay jnana, sc manh tam linh c phat
trien. Tuy nhien, giai oan cao ve s tap trung
khong can thiet hay thc tien cho hau het moi
ngi song trong nhp o cuong nhiet cua i song
hien ai. Vi hau het moi ngi, tam nhay t qua
kh ti hien tai v lai, va t cho nay en cho khac
khong ngng ngh. Nhng ngi nh vay ph pham
mot khoi lng nang lc tinh than to l n. Neu ban
co the huan luyen tam ban duy tr u s tap trung
chu y en moi nhiem vu tng chap mot th qua
tha u! Khi ban oc sach, i tan bo, ngh ngi, tro
chuyen, hay bat c th g ma ban lam trong cuoc
song hang ngay, hay hoat ong vi mot tam tnh
lang, o la chu tam vao moi nhiem vu. Loi tu tap
nay co ve gian d, nhng thc ra kho khan. Nhieu
bac thay e ngh hanh gia nen trc tien thong
suot cac phep "ieu tc" (ieu ng hi th) en
mot trnh o nao o trc khi bat au phap tu
"Nhat iem tru" nay; neu khong, hanh gia se thay
rat kho khan va chan nan. Chuyen tam vao mot
iem ben ngoai than the ngha la tap trung sc
chu y vao bat c oi tng nao trc mat hanh gia have to live in the hectic pace of modern life. For
th an toan hn, nhng lai khong hu hieu bang
chuyen tam vao mot iem ac biet nao o trong
than the. Tap trung sc chu y vao bat c thanh
phan nao trong than the han se a lai nhng ket
qua phi thng va oi khi rat la lung. Chuyen tam
tap trung sc chu y vao mot trung tam than the ac
biet nao o se em lai mot kinh nghiem tam linh
ac biet. Chang han nh chuyen tam vao iem
gia hai long may se a lai kinh nghiem "anh
sang" va chuyen tam vao trung tam "run" a lai
mot kinh nghiem an lac. Khi chuyen tam vao trung
tam trai tim, cac nguon lc tch cc va tieu cc
cua than the se mau chong tr nen hp nhat va v
the, se kp thi a lai kinh nghiem "chieu dieu
khong" hay "an lac khong". Nhng nha tu Phat
giao Mat tong xac nhan rang moi trung tam trong
nam trung tam chnh cua than the co nhng chc
nang ac biet va nhng cong dung thch hp cua
no. Ch co mot v Thay a ac ao mi co tham
quyen giai thch can ke c chungOne-
pointedness is a concentrated state in which all the
faculties and mental powers are focussed and
governed by the will-power and directed towards
one point or one object. A one-pointed mind is the
2814
opposite of a distracted or scattered mind.
Ordinarily our mental states are scattered in all
directions but if the concentration is fixed on one
object, then you begin to know the true nature of
that object. The process of concentration gradually
modifies the mental states until the whole mental
energy converges towards one point. If you train
your mind in one-pointedness, you will be able to
bring calmness and tranquility to the mind and you
will be able to gather your attention to one point,
so as to stop the mind from frittering away and
wasting its useful energy. A calm mind is not an
end in itself. Calmness of mind is only a necessary
condition to develop Insight. In other words, a
calm mind is necessary if you want to have a deep
look into yourself and to have a deep
understanding of yourself and the world. One-
pointedness is a samatha meditation trains the
mind to various stages of mental concentration. At
very high stages of mental concentration, known
as jnana, psychic powers can be developed.
However, such high stages of concentration are
not necessary or practical for most people who
most people, the mind is jumping from past to
present to future and from place to place. Such
people waste an enormous amount of mental
energy. If you can train your mind to maintain
enough concentration to pay attention to each task
from moment to moment, this is more than
enough! When you are reading, walking, resting,
talking, whatever you do in your daily life, act
with a mind that is calm and that is paying
attention to each and every action. Learn to focus
the mind on each task. This is apparently simple,
yet actually difficult, way of meditating. Many
masters recommended that the practitioner should
first have mastered the breathing exercises to a
certain extent before he engages in this
"concentrating-on-one-point" meditation;
otherwise, he will find it very difficult and boring.
To concentrate on a point outside the physical
body means to focus the attention on any object in
front of one is safer than, but not as effective as,
concentrating the mind on a particular spot within
the body. Focusing the attention on any part within
the body will produce extraordinary and
sometimes astonishing results. A specific

psychical experience will always be brought forth
by concentrating on a specific body centre. For
instance, concentrating on the point between the
eyebrows will produce the experience of "light"
and on the navel-centre that of blissfulness. When
the concentration is on the heart-centre, the
positive and negative forces of the body will soon
become united and will thus, in time, produce the
"illuminating-void" or "blissful-void" experience.
Buddhist Tantrics assert that each of the five main
centres (chakras) of the body has its special
functions and preferential applications. Only an
accomplished Master can explain them with
authoritative intimacy.
Nhat ien Ca: Atyamika (skt)A ien e Ca
Tat CanhKhong co cu canh e thanh Phat
EndlessAt the end there is no mind for attaining
Buddhahood.
Nhat ieu Tru Trng Lng Nhan Phu: Cay
gay cua thien s cam co the giup cho hai ngi
hoc tro nng theo. T nay co ngha la trong ao
Phat, he la e t Phat cung hanh theo chanh phap
th eu c chng ngo giong nh nhauOne
staff from a master can help two disciples. The
term means in Buddhism, Buddhists who practice
correct dharma will attain the
enlightenment.
Nhat nh: DecidedlySurelyTo decideTo
determineTo make up ones mind.
Nhat nh Thien S (1784-1847): Zen Master
Nhat nhThien s Viet Nam, que Quang Tr.
Khi hay con rat tre, ngai a xuat gia lam e t cua
Hoa Thng Pho Tnh tai chua Thien Tho. Sau o
ngai tho cu tuc gii vi Hoa Thng Mat Hoang
tai chua Quoc An. Sau khi tho gii, ngai ve tru tr
tai chua Thien Tho. Roi vang menh vua T c
en tru tr chua Linh Hu. en nam 1843, ngai tr
thanh mot du Tang ray ay mai o. Tren ng
hoang hoa, ngai ghe lai Hng Thuy cat Dng
Am e phung dng me gia va tru lai ay e Nhat E Tai Nhan, Khong Hoa Loan Truy:
hoang tr Phat Giao cho en khi ngai vien tch.
Ngi ta noi Hoa Thng Nhat nh xay dng
Dng Am e phung dng me gia ang au Luc, quyen X, mot hom, Linh Huan hoi thay:
yeu benh hoan. Luc ay thay thuoc khuyen ba nen
an ca hay tht cho li sc. Moi sang Hoa Thng
Nhat nh t mnh ra ch mua ca ve nau cho me
an. V the nen co tieng d ngh xau. Tuy nhien,
vua T c rat than phuc s hieu hanh cua ngai
2815
nen ban tang cho chua tam bang e Sac T T
Hieu T.A Vietnamese monk from Quang Tr.
When he was very young, he left home and
became a disciple of Zen Master Pho Tnh at
Thien Tho Temple. Later he received complete
precepts with Most Venerable Mat Hoang at Quoc
An Temple. He stayed at Thien Tho Temple.
Then obeyed an order from King T c, he went
to Linh Hu temple. In 8143 he became a
wandering monk. He stopped by Hng Thuy and
built Dng Am to serve his mother and stayed
there to expand Buddhism until he passed away in
1874. It is said that Dng Am was first built by
Most Venerable Nhat nh as a thatch hut to serve
his old mother. At one time, his mother was too
sick so she was advised by the doctors to eat fish
and meat for health recuperation. Every morning
the Most Venerable went to the market place to
get some fish and meat by himself to feed his ill
mother. Therefore, he received a lot of bad
comments from the local people. However, King
T c appreciated him as a dutiful son so he
gave the temple an escutcheon named T Hieu
(Filial Piety).
Nhat oan Nhat Thiet oan: Mot t th tat ca
same eu tOne annihilation (cutting off) causes to
cease all other annihilations.
Nhat oan S:
1) Mot viec trong yeu: An essential thing.
2) Tien trnh ong nht, lien tuc va khong t
oan cua thien nhien (van hu ch la mot tien
trnh lien tuc)The unity or continuity in the
unbroken processes of nature (all being is but
one continuous process).
Nhat oi: Mot bon, mot luOne band, one gang.
Nhat n Than Giao: HenotheismTin hay th
ch mot v than nhng khong choi bo hay bai bac
nhng v than khacBelief or worship of one god
without denying the existence of others.
Ngi co mat benh thay vo so hoa om trc mat
hay trong h khong. Theo Canh c Truyen ang
"Phat la ai?" Tr Thng ap: "Toi se noi cho ong,
nhng ong co tin khong?" Linh Huan ap: "Neu
Hoa Thng ma noi thiet tnh, con au dam khong
tin." Tr Thng noi: "Chnh la ong o." Linh

Huan noi: "Lam sao bao nhiem y kien nay?" Tr
Thng noi: "Mot hat bui trong con mat, th hoa
om rung ti bi." Ve cau hoi "Phat la ai?" moi
Thien s muon cho e t cua mnh mot kha canh
lanh hoi khac nhau. Tat ca nhng giai ap khong
nhat thiet phai ch vao mot phng dien nao o
cua Phat, v het thay eu tuy c duyen trong khi
hoi. Ve sau nay Phap Nhan co noi: "Neu Tr
Thng ma khong co noi li sau, au co phai la 15 thang bayThe summer retreat from the 16th
Tr Thng na."People with a sick eye will see
spots before the eyes (compared with flowers in
the sky). According to the Records of the
Transmission of the Lamp (Chuan-Teng-Lu),
Volume X, one day, Ling-hsun asked the master,
"Who is the Buddha?" Chih-chang answered,
"Would you believe if I told you?" Ling-hsun said,
"When the master truthfully tells me, why should I
not believe him?" Chih-chang said, "You are he."
Ling-hsun said, "How should I hold to the view?"
Chih-chang said, "Even when one particle of dust
gets settled in your eye, all kinds of visions are
sure to upset you." Regarding the question of
"Who is the Buddha?", each Zen Master wants to
give his disciple a different aspect in
understanding of what or who the Buddha is. All
the answers do not necessarily point to one aspect
of Buddhahood; for they are conditioned by the
circumstances in which the question was evoked.
Later on, Fa-yen remarked, "If Kuei-tsung
(meaning Chih-chang) failed to put in his last
words, he would no more be Kuei-tsung."
Nhat Gia Nh Th Tam T: Kho khan th nhat la
tu tai gia, kho khan th nh la tu tai ch, kho khan
th ba la tu tai chuaThe 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.
Nhat Gia Yen: S tru tr mi ve tru x mi cac Sun text called Ta-Jih-Ching-Su. Since he was a
ong vien tham d buoi tiec ai trong tnh xa
(khong co ngi ngoai tham d)A monastery
family party, when a monk, on becoming head of
a monastery, invites his colleagues to a feast.
Nhat Gia Nhat Thiet Gia: One void includes
allTrong ba phap quan cua tong Thien Thai:
Khong, Trung va Gia, tat ca eu ch do cai nhn
cua tam ma thoi. V the, hanh gia tu Thien nen
luon tu tap gia quan hay quan sat moi vat eu
khongIn the three kinds of contemplations of
2816
the T'ien T'ai School, all is the simultaneous vision
of past, present and futureThe void, the mean,
and the seeming, are all aspects of the one mind.
Therefore, Zen practitioner should always practice
meditation on the emptiness of all thingsSee
Khong Quan.
Nhat Giac Tien Nhan: See oc Giac Tien Nhan.
Nhat Ha: An c kiet ha t ngay 16 thang t en
of the 4th month to the 15th of the 7th month.
Nhat Hanh: Ekavyuha (skt)One act (of body,
mouth or mind).
Nhat Hanh (monk): Nhat Hanh (683-727), e t
cua Thien Vo Uy, tinh thong ve Tam Luan, Thien,
Thien Thai va lch so, tng giup Thien Vo Uy dch
kinh ai Nhat. Nh nghe thay giang, Nhat Hanh
a trc tac mot ban s ve Kinh ai Nhat, goi la
ai Nhat Kinh S. V la mot hoc gia uyen tham
ve Thien Thai giao, nen ban s giai cua ong c
xem nh cha ng rat nhieu giao ngha Thien
Thai. Ban cao lu truyen cha c tu chnh, sau
cung c Tr Nghiem, e t cua Thien Vo Uy va
On Co, e t cua Kim Cang Tr, hieu nh va at
ta lai la ai Nhat Kinh Thch Ngha. ong Mat
van y theo ban kinh cu cha c tu chnh, trong
luc Thai Mat lai dung ban c hieu nh nay.
Nhat Hanh theo hoc vi ca hai Phap s An o la
Thien Vo Uy va Kim Cang Tr va c ca hai
truyen cho cac nghi quy ve Kim Cang Gii
(Vajradhatu) va Thai Tang Gii (Garbhadhatu),
nhng co ngi cho rang ong coi Kim Cang Gii
quan trong hnI-Hsing (683-727), a pupil of
Subhakarasimha, who was well versed in the San-
Lun, the Zen, the Tien-Tai, and the calendar,
assisted Subhakarasimha in his translation of the
Great Sun text. On hearing the lecture from his
teacher, I-Hsing compiled a commentary on the
savant of the Tien-Tai doctrine, his commentary
is said to contain some of the Tien-Tai tenets.
The commentary, as it was left in an unrevised
manuscript, was afterward revised by Chih-Yen, a
pupil of Subhakarasimha, and Wen-Ku, a pupil of
Vajrabodhi, and was called by a new name Ta-Jih-
Ching I-Shih. The Tomitsu follows the former
revision whilt the Taimitsu adopts the latter. I-
Hsing studied under the two Indian teachers
Subhakarasimha and Vajrabodhi, and received the
 2817

cults of both the Realm of Matrix Repository o. Tam ng lam nhng chuyen siem khuc,
(Garbhadhatu) and the Realm of Diamond mieng noi trc, mieng noi nhat hanh tam muoi ma
Elements (Vajradhatu), but he is said to have held khong hanh trc tam, con hanh trc tam, oi vi
the latter as the more important of the two. tat ca cac phap ch co chap trc. Ngi me chap
Nhat Hanh Thao: Mot cong co. Truyen thuyet phap tng, chap nhat hanh tam muoi, ch noi ngoi
tri e Thch dung mot cong co e so sanh chua khong ong, tam vong khong khi tc la nhat hanh
chien hoac than Phat e noi len y ngha Tam Phat tam muoi, ngi khi hieu the nay tc la ong vi
bat nh, vat nga nhat nh v chan ly tuyet oi vo tnh, tr lai la nhn duyen chng ao. One
khong the phan ly, t no hoan hao. Ngoai tam ra of the four kinds of samadhi. The other three
khong co g na; tam, Phat va chung sanh khong samadhis are Pratyutpanna Samadhi, Following
sai khacA stem of grass. According to a Ones Inclination Samadhi, and Lotus-Blossom
Buddhist legendary, Sakra stuffed a stem of grass Samadhi. Single-Practice means specializing in
on the soil and compared it with building a temple. one practice. When cultivating this samadhi, the
The term means mind and Buddha are not two practitioner customarily sits and concentrates
because the ultimate truth and reality which is either on visualizing Amitabha Buddha or on
undivided and perfect by itself. Outside the mind reciting His name. Although he actually cultivates
there is no other thing; mind, Buddha, and all the only one practice, in effect, he achieves
living, these three are not different. There is no proficiency in all other practices; consequently,
differentiating among these three because all is single-practice is also called Perfected Practice.
mind. This samadhi as well as the following two
Nhat Hanh: samadhis, can be put into practice by people of all
1) Ekavyuha (skt)Single Conduct Samadhi capacities. According to the Platform Sutra of the
See Nhat Hanh Tam Muoi. Sixth Patriarchs Dharma Treasure, the Sixth
2) (683-727): Ten cua mot v danh Tang Mat Patriarch, Hui-Neng, taught: Good Knowing
tong Trung Hoa vao thi nha ng (618- Advisors, the Single Conduct Samadhi is the
907)Name of a Chinese famous Tantric constant practice of maintaining a direct,
monk who lived in the T'ang Dynasty in straightforward mind in all places, whether one is
China. walking, standing, sitting or lying down. As the
Nhat Hanh Nhat Thiet Hanh: Vien HanhHanh Vimalakirti Sutra says, The straight mind is the
phap cua Vien Giao, cho rang mot hanh tc la tat Bodhimandala; the straight mind is the Pure
ca hanhThe conduct or discipline of the Tien- Land. Do not speak of straightness with the
Tai perfect school, the diversity in the unity. mouth only, while the mind and practice are
Nhat Hanh Tam Muoi: Single Conduct crooked nor speak of the Single Conduct Samadhi
SamadhiMot trong bon loai tam muoi. Nhng without maintaining a straight mind. Simply
tam muoi kia la Bat chu Tam Muoi, Tuy T Y practice keeping a straight mind and have no
Tam Muoi, va Phap Hoa Tam Muoi. Nhat Hanh attachment to any dharma. The confused person is
co ngha la chuyen nhat ve mot hanh. Khi tu mon attached to the marks of dharmas, while holding to
tam muoi nay, hanh gia thng ngoi va ch chuyen the Single Conduct Samadhi and saying, I sit
nhat quan tng, hoac niem danh hieu c A Di unmoving and falseness does not arise in my
a. Lai tuy ch tu mot hanh ma c dung thong mind. That is the Single Conduct Samadhi. Such
tron u tat ca hanh, nen Nhat Hanh cung goi la an interpretation serves to make him insensate
Vien Hanh. T phap tam muoi nay cho en hai and obstructs the causes and conditions for
mon sau, ba hang can c eu co the tu tap c. attaining the Way.
Theo Kinh Phap Bao an, Luc To Hue Nang day: Nhat Hanh Thien S (1926 - ): Thien s Viet
To day chung rang: Nay thien tri thc! Nhat Nam, tho ai gii vao nam 1942, va trong nhng
hanh tam muoi la oi vi tat ca cho, i ng nam thap nien 1950s va 1960s a giup thanh lap phong
ngoi thng hanh mot trc tam ay vay. Kinh Tnh trao Phat Giao Nhap The. Ngi ta cho rang ong
Danh noi: Trc tam la ao trang, trc tam la Tnh a at ra t Engaged Buddhism, va la mot trong
 2818

nhng ly thuyet gia co anh hng nhat. Ong la tac Nhat Hnh: See Nht Hnh va Nhat Ky.
gia cua tren 95 tac pham, chu yeu ve chu e Phat Nhat Hoa Khai Ngu Diep: Ikke-Kai-Go-Yo
giao va hoa bnh bang tieng Viet, tieng Phap va (jap)Mot canh hoa nam canhA flower with
tieng Anh, gom ca nhng quyen ban chay nhat la five petalsNam tong phai Thien ln trong Phat
quyen Being Peace.Vietnamese Zen monk giao Trung Hoa: Quy Ngng, Lam Te, Tao
who was ordained in 1942, and during the 1950s ong, Van Mon, va Phap NhanThe five great
and 1960s helped found the Engaged Buddhism Zen schools in Chinese Buddhism: Wei Yang, Lin-
movement. He is also credited with coining (at Chih, Tsao-Tung, Yun Men, and Fa-Yun.
ra) the term Engaged Buddhism, and has been Nhat Hoa:
one of its most influential theoreticians. He has 1) Mot i hoang hoa cua c Phat: Exclusive
authored more than ninty-five books, mainly on teachingThe whole life of the Buddhas
Buddhist topics and peace, in Vietnamese, French, exclusive teaching.
and English, including the best-selling Being 2) S giao hoa va anh hng cua mot v Phat
Peace. trong thi tai the cua v Phat nay: The
Nhat Hat: Mot tieng hetA loud noise crySee teaching and influence of a Buddha during
Lam Te and Lam Te T Hat. one Buddha-period.
Nhat Hat Van C Bai, Tam Trieu Lng Nh Nhat Hoa Ngu V Giao: See Nht Hoa Ngu V
Lung: A deafening cry causes everything to stop Giao.
and the ear cannot hear for three daysMot tieng Nhat Hoa Long Ne oan Han: Mot bon voc bun.
het muon viec dng va tai iec ca ba ngay. Y noi Thien tong dung t nay e ch trch hanh vi pham
moi phan biet t vong tng cua hanh gia eu tuc cua Thien TangA group of people who play
hoan toan cham dt. Theo Canh c Truyen ang with mud. Zen uses this term to criticize Zen
Luc, quyen VI, vao mot dp, S ng hau Ma To, monks who have worldly behaviors.
thay cay phat t goc ging, S ben hoi: "Tc Nhat Hoa Tam Le: Moi net ve hnh tng ch
ay dung, la ay dung?" Ma To noi: "Trong tng Phat eu phai le lay Tam BaoIn drawing an
lai neu ong i en cho khac th lam sao ma day image of Buddha, at each drawing thrice to pay
ngi?" Bach Trng cam cay phat trng dng homage to the Triratna.
ng len. Ma To noi: "Tc ay dung, la ay Nhat Hoi: Nhat TapMot lt, mot tAt the
dung?" Bach Trng e cay phat t lai tren gia. same timeOn the same wave.
Bat thnh lnh Ma To nat mot tieng ln en noi Nhat Hoi Am Thuy Nhat Hoi Trc E: Moi lan
Bach Trng b iec en ba ngayA deafening uong nc la moi lan mac nghen. Trong thien, t
cry causes everything to stop and the ear cannot nay dung e ch phong cach bien ao cua thien s
hear for three days. The term indicates a complete khong phai la cai ma hanh gia co the sap at trc
elimination of all discriminations from deluded c e oi phoAny time one drinks water, one
thoughts. According to the Records of the gets blocked in the throat. In Zen, the term means
Transmission of the Lamp (Chuan-Teng-Lu), Zen masters' magical manner is not something that
Volume VI, on one occasion Pai-chang was in practitioners can easily cope with.
attendance to Master Ma-tsu. He saw the abbot's Nhat Hoi Co Trc Nhat Hoi Tan: Nhat Hoi
whisk sitting on its stand and said, "If someone Niem Xuat Nhat Hoi TanMoi lan mot v thien
uses this, can they also not use it?" Ma-tsu said, s a ra mot cong an la moi lan ong co y ve mot
"In the future if you travel to some other place, viec khac co tac dung the ngo miEach time a
how will you help people?" Pai-chang picked up Zen master gives out a koan, each time he means
the whisk and held it upright. Ma-tsu said, "If you something different with a new effect on
use it this way, what other way can it be used?" enlightenment.
Pai-chang placed the whisk back on its stand. Ma- Nhat Hoi: 1) Mot lan hoi hop: A gathering; 2)
tsu suddenly let out and earth-shaking shout so Hieu biet thau suot: A thorough understanding; 3)
loud that Pai-chang was deaf for three days. Mot lan thnh chuong hay go mo: One strike on
Nhat Hang Ha Sa: See Nht Hang Ha Sa. the bell or moktak (fish-shaped wooden
 2819

instrument); 4) Mot hoi chung Tang nghe thuyet Nhat Hng Vo That: Khong co th g lam h
phap thi c Phat: One assembly of monks who hoai cWithout loss whatsoeverWith no
are listening to the Buddha's preaching (during the error whatsoeverWith no corruption
time of the Buddha). whatsoever.
Nhat Hoi Nhat Thiet Hoi: Hieu biet thau suot Nhat Hng Xuat Sanh Bo Tat Kinh: Ananta-
mot van e ln sanh t th tat ca s ly trong tam mukha-sadhaka-dharani-sutra (skt)Name of a
tang kinh ien eu thongWith a thorough sutra.
understanding of the matter of birth and death, one Nhat Hng Xuc Diet: Con ng nham muc
will have a thorough comprehension of the ch i en diet oPath aimed for extinction.
practices and theories in the Tripitaka (the whole Nhat Hng: Khoanh khacAn instantA
of Buddhist canon or three sets of Sacred Buddhist moment.
Books). Nhat Hu Ton Huyen Thien S (1394-1481):
Nhat Hng: Tam nh tren mot hng (ch cham Ikkyu SojunSee Nhat Hu Tong Thuan Thien
chu vao mot viec, ch khong e y en bat c th S.
g khac)One directionOne pointedness Nhat Hu Tong Thuan Thien S (1394-1481):
UndistractedWith a single mindThe mind is Ikkyu SojunTen cua mot v Thien s Nhat Ban
fixed on one direction. vao the ky 15. S la mot trong nhng thien s noi
Nhat Hng Bat Khong: Tuyet oi khong tieng cua Nhat Ban, ac biet noi tieng ve loi song
khongExclusively non-empty. khong theo chnh thong cua ong va nhng bai th
Nhat Hng Cau Phap: Nht hng cau phap, v tan dng cong c cua ru va tnh duc. Ong
ch Bo Tat chang tiec than mangWholly c biet en trong lch s Thien ve s hai hc
devoted quest for truth, not begrudging their lives. tham sau va s chng ngo sau cua mnh. Ong
Nhat Hng ai Tha T: T vien ai ThaA cham biem loai thien ang b suy tan trong cac t
monastery wholly Mahayana. vien ln vao thi cua ong. Du ong thuoc dong
Nhat Hng nh: One direction concentration Lam Te, ong thng ch trch nghiem khac lanh tu
UndistractedWith a single mindThe mind is cua tong phai v viec cng nhac trong giao phap
fixed on one directionTam nh tren mot hng. va hnh thc cua truyen thong. Vao nam 1420, ong
Nhat Hng Kho: Ch co khoOnly suffering. at c ai giac vao mot em tren con thuyen
Nhat Hng Ky: Cau tra li khang nhA khi nghe tieng keu cua mot con qua gia luc ang
confirmatory reply to a question. thien nh sau. Ong c thay xac nhan la ng i
Nhat Hng Thanh Tnh, Vo Hu N Nhan: ke v PhapName of a Japanese Zen master in
Phat o duy ch mot ng thanh tnh, khong co n the fifteenth century. One of the most famous
nhanThe land of the Buddha everywhere is Japanese Zen masters, particularly renowned for
pure, no women are there. his unorthodox lifestyle and his poems extolling
Nhat Hng Thuyet: c Phat luc nao cung day the virtues of wine and sex. He is known in the
mot ieu duy nhat: giai thoat khoi kho au phien history of Zen as much for his profound wit as for
naoThe Buddha always taught the same thing: his profound realization of Zen. He mocked the
liberation from suffering and affliction. deterirorating Zen of the great monasteries of his
Nhat Hng Tieu Tha T: T vien Tieu time. Though he belonged to the Rinzai tradition,
ThaA monastery wholly Hinayana. he often castigated its leaders for their dogmatic
Nhat Hng Tnh: Ch co thanh tnhOnly pure. adherence to form and tradition. In 1420, while
Nhat Hng Tong: Nhat Hng Chan TongTn meditating by night in a boat on a lake, at the
o cua tong phai nay thc tap bang cach niem sudden caw of a crow, he experienced
danh hieu Phat A Di a e at c nhat tam enlightenment. Confirmed by his master as his
The Pure Land Shin Sect of which followers dharma successor.
practice by repeating the name of Amitabha Mot hom, co mot v e t en tham Thien s
Buddha to obtain unwavering concentration. Nhat Hu Tong Thuan va noi: "Tha Thay,
xin Thay vui long ch cho e t mot cai g

thuoc ve ai tr hue." Thien s Nhat Hu
Tong Thuan cam cay but long va viet: "Chu
tam." V e t hoi: "Ch co vay thoi sao?"
Thien s Nhat Hu Tong Thuan lai cam but
len va viet: "Chu tam, chu tam." Thien sinh
bat bnh noi: "Nh the nay th co g la sau sac
va tinh te?" e tra li, Thien s Nhat Hu
Tong Thuan lai viet: "Chu tam, chu tam, chu
tam." That vong, Thien sinh hoi: "Nhng chu
tam co ngha g?" Thien s Nhat Hu Tong
Thuan tra li "Chu tam co ngha la chu
tam."One day, there's an old Zen story: a
student said to Master Ichu (Ikkyu), "Please
write for me something of great wisdom."
Master Ichu picked up his brush and wrote
one word: "Attention." The student said, "Is
that all?" The master wrote: "Attention.
Attention." The student became irritable.
"That doesn't seem profound or subtle to me."
In response, master Ichu wrote simply:
"Attention. Attention. Attention"
frustration, the student demanded, "What does
this word attention mean?" Master Ichu
replied, "Attention means attention."
Thien s Nhat Hu Tong Thuan la mot trong
nhng thien s ln cua Nhat Ban a duy tr di
san cua c Sn va Lam Te vao thi suy
thoai nhat cua Thien Nhat Ban khi no phai t
khep vao nhng nghi thc ton giao cng nhat.
Theo giong ma mai cua mnh, kha ac trng
cho van chng Thien, Nhat Hu Tong Thuan
t goi mnh la "am may ien" va a ca ngi Chau van con b troi buoc trong quan iem tng
nhng v to thien Trung Hoa cua mnh trong
mot bai th:
May ien
Gio ien...
Anh hoi o la g ?
Sang tren nui,
Chieu trong thanh pho
Ta thay
That ung luc
Dung gay va tieng thet
Va lam o mat ca c Sn
Va Lam Te.
Ikkyu Sojun was one of the great Japanese
Zen masters who highly esteemed the legacy
of Te-shan and Lin-chih in a time when the
Zen of Japan was in decline and threatened to
2820
rigidify into outer forms. In the mocking tone
so typical of Zen literature, Ikkyu Sojun, who
himself was known as Crazy Cloud, in one of
his poems to praise his Chinese forefathers:
Crazy cloud
Crazy wind,
You ask what it means:
Mornings in the mountains
Evenings in the town
I choose
The right moment
For stick and shout
And make Tokusan
And Rinzai
Blush.
Nhat Hu a Chung Nh Vo Lng Ban: Nhat
la nguyen ly tuyet oi va nhat v bnh ang. a la
cac tng sai biet. Thoi thng, sai biet hay khac
biet, hay s phan biet th oi lai vi bnh ang,
nhng trong thien, t nay co ngha la bnh ang tc
In sai biet. Theo Bch Nham Luc, tac 2, mot hom, co
mot v Tang en tham Trieu Chau va oc bai ke
noi tieng cua Tam To Tang Xan: "ao khong kho,
ch can khong la chon va chap thu." Va roi v
Tang lai hoi Trieu Chau: "Khong la chon, khong
chap thu, ieu o ngha g?" Trieu Chau ap:
"Khap cung tri va at, ch co ta la ton qu nhat."
Moi ngi chung ta eu cao qu nhat gia tri va
at. Ngay t thi khi thuy a khong co nh
nguyen. ieu nay vt len tren cau hoi: "Phai hay
khong phai." V Tang a at cau hoi o cho Trieu
ai: la chon va chap thu hoac khong la chon va
khong chap thu. Ngi i nay chang hieu c,
ch noi Trieu Chau khong ap li hoi,
chang v ngi noi. The la trc mat lam qua:
"Ch ao vo nan
Ngon oan ng oan
Nhat hu a chung
Nh vo lng ban
Thien tue nhat thng nguyet ha
Lam tien sn lam thuy han
oc lau thc tan hy ha lap
Kho moc long ngam toa v can.
Nan nan.
Gian trach minh bach quan t khan."
(Ch ao khong kho, li ung cau ung
Mot co nhieu th, Hai khong hai ban
 2821

Ben tri, nhat tren nguyet di You see for yourself!"

Trc lam, nc lanh nui sau These are from public cases of ancient questions
au lau thc het hy nao lap about the Path, which Zen master Hsueh Tou has
Cay kho troi nhac xch cha cung. drawn out, pierced through and strung on the same
Kho kho! thread to use in versifying "The Ultimate Path is
Chon la minh bach anh t xem). without difficult; just avoid picking and choosing."
ay la cong an cua ngi xa hoi ao. Thien s People these days don't understand the Ancient's
Tuyet au em ra tung "Ch ao vo nan ch hiem meaning, and only chew on the words and gnaw
gian trach." Ngi i nay chang hoi y co nhan, on the phrases; when will they ever be done? If
ch quan nuot li nhai cau, biet bao gi mi lieu you are an adept who is a master of technique,
ngo c? Neu la hang tac gia thong phng mi only then can you understand this kind of talk.
co the hieu c li noi nayGenerally speaking, Nhat Hu Tong Thuan (1394-1481): Zen Master
difference or discrimination and without partiality Ikkyu SojunSee Nhat Hu Tong Thuan Thien
are opposite, but in Zen, the term indicates that S.
impartiality and difference are not different. Nhat Ke La Sat: Eka-jataraksa (skt)Ten cua
According to the Pi-Yen-Lu, example 2, one day, mot v tri hay mot v Bo Tat dung tr bat nh e
a monk came to Chao-chou, and quoted a famous hang phuc phien naoName of a deity or a
saying by Sosan, the Third Patriarch: "The Great Bodhisattva who uses non-dual wisdom to subdue
Way has no difficulties, just avoid choice and afflictions.
attachment." And then he asked Chao-chou, Nhat Khach Phien Lng Chu: Mot v khach
"What are non-choice and non-attachment?" muon hai ngi chu tiep ai cung mot luc. Trong
Chao-chou answered, "Throughout heaven and thien, t nay ch s kheo leo ng dung thien c
earth, I alone am the noblest." Each one of us mot cach linh hoat trong tu tap thien nhA
alone is the noblest one throughout heaven and guest who wants two hosts to entertain him at the
earth. From the beginning there is nothing same time. In Zen, the term indicates a vivid
dualistic. It is beyond asking "Is it or isn't it?" The (lively) application of opportunities and conditions
monk who was asking Chao-chou this question in practicing Zen.
was still caught in a relative point of view: choice Nhat Khanh Mai Khc: Everything is buried in
and attachment or non-choice and non-attachment. one graveMot ho chon sach. Trong thien, t nay
People today do not understand this, and just say co ngha la chon vui moi luan oan, suy ly, van
that Chao Chou did not answer the question or van ch trong mot lan mot. Ke t o dt sach moi
explain it to the man. How little you realize that th phi phien nao va vong tng. Theo Bch Nham
you've stumbled past it: Luc, tac 33, Thien s Tuyet au noi: "Thien Tang
"The Ultimate Path is without difficulty: khap x kho nhay khoi, va moi th eu b chon
The speech is to the point, vui vao ho nay."Everything is buried in one
the words are to the point. grave. In Zen, the term means to bury all
In one there are many kinds; comments, discussions, reasoning, and so on, in
In two there's no duality. just one time. From that time on, there are no
On the horizon of the sky the sun rises more gossips of right and wrong, afflictions, and
and the moon sets; deluded thoughts. According to the Pi-Yen-Lu,
Beyond the balustrade, the mountains deepen, example 33, Zen master Hsueh Tou said, "No
The waters grow chill. patchrobed monk in the world can leap out, and
When the skull's consciousness is exhausted, everything is buried in this one grave."
How can joy remain? Nhat Khac Thien Kim: Mot khac ang gia ngan
In a dea tree the dragon murmurs are not yet vang (thi gian quy bau nh vang)Time is as
exhausted. precious as gold (time is as precious as gold).
Difficult, difficult! Nhat Khau Lng Thiet: An noi lat long, oi trai
Picking and choosing? Clarity? lam phai, oi mat ra traiDouble-tongued.

Nhat Khau Thon Tan: Mot mieng nuot het, y
noi mot bao quat het tat ca moi s vat, va tat ca
bao gom luon motOne mouth swallows
everything. The term means one thing embraces
everything and everything embraces one thing.
Nhat Kh: See Nhat Tam.
Nhat Khieu: Mot loNhat khieu thong, bach
khieu thong, ngha la mot ca thong, tram ca eu
thong. Trong thien, vi s hieu biet thau suot mot
van e ln sanh t th tat ca s ly trong tam tang nui song va che o chnh tr, van van, eu phai trai
kinh ien eu thongOne door is clear, hundred
doors will be clear. In Zen, with a thorough
understanding of the matter of birth and death, one
will have a thorough comprehension of the
practices and theories in the Tripitaka (the whole
of Buddhist canon or three sets of Sacred Buddhist
Books).
Nhat Khieu Thong, Bach Khieu Thong: See
Nhat Khieu.
Nhat Khoa Minh Chau: Mot vien minh chau,
bieu tng cua Phat tanhThe bright-moon mani
or pearl, emblem of the Buddha-nature.
Nhat Khoan Tien Chieu T Lanh Xuat au:
Mot t cao trang, chnh mnh ra trc phap nh
nhan lay toi trang. Trong thien, t nay co ngha la
t mnh nhan lay khuyet iem cua mnhAn
indictment that will be read by the one who
committed the crime. In Zen, the term means
practitioners must admit the weakpoints
(imperfection) themselves.
Nhat Khong: Cai khong duy nhat: Singular
emptinessTat ca eu khong: Non-material (all is
empty, all is of the void).
Nhat Kien: Cai nhn hay cuoc gap g au tien
At first sight or at the first meeting.
Nhat Knh: Ngay lap tcAt once
ImmediatelyRight awayTheo Ngu ang Hoi
Nguyen, quyen XX, Thien s Ngoc Tuyen noi:
"Ngi i nay chang the ngay o triet ngo nguon
goc, chang hoi y co nhan, ch quan nuot li nhai
cau, biet bao gi mi lieu ngo c?"According
to Wudeng Huiyuan, volume XX, Zen master Yu-
ch'uan said, "People these days cannot
immediately understand the root of the matter,
cannot understand the Ancient's meaning, and
only chew on the words and gnaw on the phrases;
when will they ever be done?"
2822
Nhat Ky: Mot i: A lifetime, the period of an
individual existenceTam thi: Temporarily.
Nhat Ky Uan: Phap sinh diet (s sinh ra va hoai
diet cua ch phap) trong mot i t luc sanh ra
en luc t vongProduction and destruction (life
and death) of all dharmas in an a lifetime or the
period of an individual existence.
Nhat Ky Vo Thng: Impermanence in each
cycleMoi vat tren the gian, ke ca nhan mang,
qua nhng giai oan sinh, tru, d, diet. S tieu diet
nay c goi la Nhat ky vo thng. Phai quan
sat e thng xuyen nhn thay tnh cach vo thng
cua moi s vat, t o tranh khoi cai ao tng ve s
mien vien cua s vat va khong b s vat loi keo
rang buoc. Van vat eu vo thng, sanh, tru, d,
diet khong luc nao ngng nghEverything
passes through a period of birth, maturity,
transformation, and destruction. This destruction is
called impermanence in each cycle. To see the
impermanent nature of all things, we must
examine this closely. Doing so will prevent us
from being imprisoned by the things of this world.
Nhat Lac Tac: Mot oan van, thng la viet ve
giao ly nha thienA paragraph, usually written
on Zen teachings.
Nhat Lai: Sakadagamin (p)Sakrdagamin (skt)
Ch con tai sanh mot lanOnce-ReturnerOnly
one more return to mortalityT a ham, ngi
a at nh qua trong T Thanh Qua, ch con tr lai
tai sanh them mot lan na ma thoi. Hanh gia ang
trong t the tu ao. Ngi ay van con phai sanh
thien mot lan hay mot lan na tr lai trong coi
ngiOne who has attained the second stage of
the Path to be reborn on the earth only once. The
state of returning only once again, or once more to
arrive, or be born. One who is still subject to
One-return. The position of the way of
cultivation. He still has to undergo one birth in
the heavens or once return among people. The
second grade of arahatship involving only one
rebirth.
Nhat Lai Bo Tat: One-Life BodhisattvaOnce-
ReturnerOne-life BodhisattvaWho is one
lifetime away from BuddhahoodThe best known
example is the Bodhisattva MaitryaBo Tat ch
con tai sanh mot lan na, ngi a thc chng T
Thanh e va a diet tr a phan nhiem trc.
 2823

Ngi nay ch con tr lai tran the mot lan na into the ditch. In Zen, the term means a master
trc khi thc chng A La HanAn enlightened uses his wrong views to teach his disciples. Sooner
being in the second stage towards Arhatship, who or later, both shall fall into hells.
has realized the Four Noble Truths and has Nhat Miet: Miet NhienTrong chp nhoangIn
eradicated a great portion of defilements. He will a winkLike lightningWith lightning speed.
return to the human world for only one more Nhat Mon: 1) Mot ca duy nhat: Single door
rebirth before he reaches full realization of single gate; 2) Mot hng i ti: One approach.
Arhatship. Nhat Mon Pho Mon: Mot giao phap bao gom het
Nhat Lai Qua: Sakadagamin (p)Sakrdagamin thay cac giao phap khacOne approach includes
(skt)Qua v ch con tai sanh mot lanOnce- all approaches.
Returner fruit. Nhat Na Ca: Mot cai ay, thien tong dung t nay
Nhat Lai Thanh: One-return sageBac Thanh e ch nghi tnhThat thing, the term is used to
con quay tr lai mot lan naSage with one indicate an inquiring spiritSee Nghi Tnh Va
interval remaining. ai Ngo.
Nhat Lam: Mot cai nhnOne look. Nhat Nap Mot cai ao va nhieu miengY ao lam
Nhat Lap: Mot ha lapOne summer retreat bang vai ba napBroken patched robe.
See Ha Lap. Nhat Nghiep: A karma.
Nhat Le Ty: A roll of silkSee Cong An Nhat Le Nhat Nghiep Nhan: A karma cause (Causative of
Ty. the next form of existence).
Nhat Lien: Bong sen cua coi Tnh oThe Nhat Ngoa Phien Phao Tham am Trc
Lotus-flower of the Pure Land of Amitabha. Tram ao e Vi Ch: A piece of tile sinks until it
Nhat Lien Hoa: See Nhat Lien. reaches the bottomThrowing a piece of tile into
Nhat Lien Vien: Chiren-in (jap)Ten cua mot t a deep pond; it sinks until it reaches the bottom
vien noi tieng Nhat BanName of a famous Trong Thien tham thoai au, Thien s Cao Phong
monastery in Japan. Nguyen Dieu noi: "Ngi hoc tu tap Thien, co the
Nhat Loat: Uniformly. v nh em mot tam ngoi nem xuong ao sau; no
Nhat Lo Phuc Tinh: Ngi co v sao bon mang chm mai ti ay mi thoi." Noi cach kha c, trong
totA person who has a good star of fate. tham thoai au, chung ta nen nhn thau en tan
Nhat Luan: Amitayus-sastropadesa (skt)Vang ay cua thoai au cho en khi nao chung ta xuyen
Sanh LuanVo Lng Tho Kinh u Ba e Xa thau no mi thoi. Thien s Cao Phong Nguyen
Nguyen Sanh KeSee Vo Lng Tho Kinh u Dieu con i xa hn va phat nguyen: "Neu nh co
Ba e Xa. ai o c mot thoai au, ma khong khi len mot
Nhat Luat: One lawUniformly. niem th hai, trong bay ngay ma khong at ngo,
Nhat Lu: toi chu oa a nguc cat li mai mai." Qua cau
1) Trong cung mot dongOf the same class chuyen tren chung ta mi biet s hieu biet cua co
Of the same flow. nhan quyet liet va vng chac va ho giac ngo mot
2) Qua nhat lu: Once-returner. cach trc tiep va gian d biet chng nao!In
Nhat Ly: Ch phap eu cung mot nguyen ly working on a head phrase, Zen master Kao-Feng-
Everything is of the same principle. Yuan-Miao (1238-1295) said, "When one
Nhat Manh Dan Chung Manh: Thay mu dan tro practices Zen he should do so as though he were
mu, cung giong nh tnh huong ngi mu dat throwing a piece of tile into a deep pond; it sinks
ngi mu, khong sm th muon, ca hai eu ri until it reaches the bottom." In other words, in our
xuong ho. Trong thien, y noi ngi thay dung ta working on a head phrase, we should look into the
kien truyen at kinh nghiem cua mnh cho ngi very bottom of the head-phrase until we
hoc, khong sm th muon, ca hai eu ri vao a completely break through it. Zen master Kao-
ngucA blind master teaches a group of blind Feng-Yuan-Miao went farther and made a vow:
students. It is similar to the situation in which the "If anyone takes up one head-phrase without a
blind lead the blind, sooner or later, both shall fall second thought arising in seven days, and does not
 2824

attain Enlightenment, I shall fall forever to the ao nh mot ngi chien au vi van ngi. Mac
bottom of the Tongue-cutting Hell!" From this ao giap ra ca, tam y hoac khiep nhc, hoac i
story we know how Zen Masters of old times had na ng thoi lui, hoac chien au en chet, hoac
their decisive and unshakable understandings, and ac thang tr ve. Ngi Sa Mon hoc ao cung
how simply and directly they came to their vay, phai co y ch kien cng dong manh, khong
Realization! s canh tng trc mat lam chng ngai, pha tan
Nhat Ngoc (1567-1653): Ten cua mot v danh cac loai ma e ac thanh ao qua.According to
Tang Trieu Tien vao the ky th XVII. S lam du the Sutra In Forty-Two Sections, Chapter 33, the
tang hau nh suot cuoc i mnh, luon i khap o Buddha said: Those who follow the Way are like
ay hoang hoaName of a Korean famous monk a single person who goes to battle alone against
in the seventeenth century. He was a wandering ten thousand. Wearing his armor, he goes out the
monk most of his life to spread the Buddha- gate, perhaps his resolve is weak, perhaps he gets
Dharma. halfway to the battleground and retreats, or
Nhat Ngoc Tha: A bald-pated vehicleAn perhaps he is killed in combat; perhaps he returns
unproductive monk or disciple. victorious. Sramanas who study the way should
Nhat Ngon: Mot li noiOne word only. get a solid hold on their minds and be vigorous,
Nhat Ngon Ky Xuat, T Ma Nan Truy: See courageous, and valiant. Not fearing what lies
Nhat Ngon T Ma. ahead, they should destroy the hordes of demons
Nhat Ngon T Ma: Nhat Ngon Ky Xuat, T Ma and obtain the fruits of the Way.
Nan TruyMot li a noi ra, bon nga uoi theo Nhat Nhan ng Thien: Single person who
khong kp. Trong thien, t nay co ngha la mot khi fights against ten thousandSee Nhat Nhan au
dung ngon ng van t e dien at th a cach xa Van Nhan.
ban lai dien muc rat xaWhat is said cannot be Nhat Nhan Tac H: Mot ngi truyen hOne
unsaidOnce a word is said, it is very difficult to person disseminates the untrue dharmaTheo
retract it. In Zen, the term means once Canh c Truyen ang Luc, quyen XII, mot hom,
practitioners start using words and language to co mot v Tang hoi Thien s Hng Hoa: "Trc
describe Zen, they've been very far away from the thap a T ban luan viec g?" Hng Hoa ap:
original face or Buddha-nature. "Nhat nhan tac h, van nhan tac thc (mot ngi
Nhat Nguyen: Monism. truyen h, van ngi truyen that)."According to
Nhat Nguyen Kien Lap: The one vow. the Records of the Transmission of the Lamp
Nhat Nguyen Luan: Monism. (Chuan-Teng-Lu), Volume XII, one day, a monk
Nhat Nhan Chi Qui: Rua bien mot mat, t ay asked Zen master Hsiang-hua, "What do you
bien troi len trong mot bong cay, thay c vang discuss in fron to the Ta-tzu stupa?" Hsiang-hua
nht nguyet, roi theo ln song ma tap vao b. Y said, "One person disseminates of the untrue
noi s hiem quy cua s th hien cua Phat, cung dharma, ten thousand people disseminate the true
nh c sanh lam ngi vayA sea turtle which dharma."
has only one eye, and that underneath, entered a Nhat Nhan Tac S, Nhat Nhan ng: Ai lam
hollow in a floating log; the log, tossed by the viec g th phai chu hau qua cua hanh ong o
waves, happen to roll over, whereupon the turtle A man must bear the consequences of his own
momentarily saw the sun and moon. This refers to actions.
the rareness of the appearance of a Buddha, also Nhat Nhat: Patikasanam (p)Ekaika (skt)
of the difficulty of being born as a man. Vyasta (skt)Moi ngi hay moi vatAll
Nhat Nhan: Nhat nhnA causeThe cause EverythingEveryoneOne by one.
from which the Buddha-law arises. Nhat Nhat Khong Nhat Mao Sinh Tng: Lo
Nhat Nhan au Van Nhan: Single person who chan long thng anh ra sac xanhEvery hair-
fights against ten thousandMot ngi chien au root dark colored, imperial blue hair roots, one of
vi van ngiTheo Kinh T Thap Nh Chng, the thirty-two auspicious marksSee Tam Thap
Chng 33, c Phat day: Ngi tu hanh theo Nh Hao Tng.

Nhat Nhat Bat Tac, Nhat Nhat Bat Thc: Mot
ngay khong lam lao ong la mot ngay khong an.
Bach Trng Hoai Hai (720-814) la v thien s
au tien thiet lap mot cong ong t vien Trung
Quoc vi nhng luat le quy cu ro rang va nhan
manh en viec lao ong chan tay trong nha thien
bao gom trong quyen Bach Trng Thanh Quy.
Thien s Bach Trng Hoai Hai luon luon lam
mot cong viec tay chan nao o cung vi cac mon
o cua mnh. Cac thien sinh muon Bach trng
ngh ngi bi v ho khong muon thay v lao s cua
mnh lam viec nang nhoc nh ho. Nhng Bach
Trng kien quyet: "Lao Tang khong u phc e
c ngi khac phuc dch; neu nh mot ngay lao
Tang khong lam viec la ngay o lao Tang khong
co quyen an cm." ong lc muon lam viec cua
Bach Trng ro rang la xuat phat t cam giac
khiem cung, nhng ky that, lao ong tay chan la
mot trong nhng net can ban cua i song thien.
An o cac Tang s ch khat thc va khong co xu
hng lam viec nang. Nhng s viec lai khac
Trung Hoa. Cuoc song oi vi cac Tang s Trung
Hoa la phai tham d vao lao ong, phai c ong
tay chan, s dung cac dung cu, e thanh tu nhng
muc tieu cu the nao o. S thc tien nay trong tam
cua ngi Trung Hoa a cu Phat giao khoi ri
vao trang thai tray li va mot cuoc song ch vi
tram t mac tng, nh chung ta thay s kien nay
c xac quyet mot cach manh me trong i song
cua thien vien. Mot th du khac cho thay chang co
th g ang so sanh vi viec cay ruong, gat lua va
an cm. Mot hom Thien s a Tang Que Tham
ang lam viec ngoai ruong. Thay mot v Tang mi
nhap mon i ve pha mnh, S hoi: "Ong t au
en?" V Tang ap: "T phng Nam." Que Tham
noi: "Phat giao phng Nam nh the nao?" V
Tang ap: "Nhng thao luan ve cac van e tam
linh dien tien tot ep." Que Tham noi: "Tat ca
nhng thao luan ve thien cua ho chang co g ang
so sanh vi viec cay ruong, gat lua va an cm cua
chung ta." V Tang hoi: "The tam gii th sao?"
Que Tham noi: "Ong muon noi tam gii la cai g
a?" V Tang khong li oi ap. Theo Thien s
D.T. Suzuki trong quyen "S Huan Luyen cua mot
Thien Tang Phat Giao," cho dau cac y niem cua
chung ta co cao va bay vut tan tri i na, chung
ta cung gan chat vi mat at; khong co cach nao
e chung ta chay tron s hien hu the chat nay.
2825
Bat c t tng nao chung ta co the co, chung nhat
nh van lien he en than the chung ta, neu nh
chung co sc manh anh hng en i song cua
chung ta mot cach nao o. Mot v Thien Tang
c oi hoi phai giai quyet nhng van e het sc
tru tng; va e lam c viec nay v ay phai
chuyen tam thien nh. Nhng cho en khi nao ma
thien nh van con ong hoa vi cac y tng tru
tng, th khong the nao co c giai phap thiet
thc cho van e. V hanh gia co the ngh rang ong
ta a nhn thay ro rang y ngha nay. Nhng khi
nao no van cha vt qua c nhng gi khac
thien nh, ngha la khi no cha c em ra th
nghiem trong i song, th giai phap van ch la ly
tng, no khong co ket qua va do o no se bien
mat ngay. Chnh v the ma cac thien s luon luon
muon thay cac mon o cua mnh lam viec cc
nhoc ngoai ong, trong rng, hay tren nui. Ky that,
chnh cac thien s hng dan oan lao tac, chnh
cac ngai cam mai, cam keo, cam ru, hay ganh
nc hoac ay xeOne day without manual
labor, one day without eating. Pai-Chang-Huai-
Hai was an outstanding Zen master, the first to
establish the Zen community in China with precise
rules and regulations and the emphasis on manual
labor. Zen master Pai-chang Huai-hai always
found together with his monks engaged in some
manual work. The monks wanted to keep him
away because they did not wish to see their old
master working as hard as themselves. But he
insisted: "I have not accumulated enough merit to
deserve services by others; if I, in one day, do not
work, that day, I have no right to take my meal."
His motive of work evidently came from his
feeling of humility, but in fact manual labor forms
one of the most essential features of the Zen life.
In India, the monks simply begged for their food
and were not inclined to work hard. But things
were different in China. Life meant to the Chinese
monks to be engaged in physical labor, to move
their hands and feet, to handle tools, in order to
accomplish some visible and tangible ends. This
practicalness of the Chinese mind saved Buddhism
from sinking into a state of lethargy and a life of
mere contemplation, as we see this fact
emphatically verified in the life of the Zen
monastery. Another example shows that there is
nothing there comparable to the cultivating the

field, gathering crops and eating boiled rice. One
day, Kuei-ch'eng of Ti-t'sang was working on the
paddy-field. Seeing a novice-monk coming his
way, he asked, "Where do you come from?" The
monk said, "From the south." Kuei-ch'eng asked,
"How is Buddhism faring in the south?"The monk
replied, "Discussions on the spiritual subjects are
going on fine." Kuei-ch'eng said, "With all their
discussions on Zen, there is nothing there
comparable to our cultivating the field, gathering
crops, and eating boiled rice." The monk asked,
"What about the triple world?" Kuei-ch'eng said,
"What do you mean by the triple world?" The
monk had no words to say. According to Zen
master Daisetz Teitaro Suzuki in "The Training of
the Zen Buddhist Monk (p.33)," however high and
soaring to the sky our ideas may be, we are firmly
fixed to the earth; there is no way of escaping this
physical existence. Whatever thoughts we may
have, they must definitely be related to our body,
if they are to have the power to influence life in
any way. The Zen monk is asked to solve highly
abstract metaphysical problems; and to do this he
devotes himself to meditation. But as long as this
meditation remains identified with abstractions,
there will be no practical solution of the problems.
The yogin may think he has clearly seen into this
meaning. But when this does not go beyond his
hours of meditation, that is, when it is not actually
put to experiments in his daily life, the solution is
merely ideational, it bears no fruits, and therefore
it dies out before long. Zen masters have,
therefore, always been anxious to see their monks
work hard on the farm, in the woods, or in the
mountains. In fact, they themselves would lead
the laboring party, taking up the spade, the
scissors, or the axes, or carrying water, or pulling
the cart.
Nhat Nhat Kinh: See on Kinh.
Nhat Nh Tam T Ngu Luc That: Mot hai ba, ch co the at c do tu tap thien nh. ay la
bon nam sau bay. Thien tong dung t nay e ch hnh thc thien nh thuan tuy nhat. Thien s
cho viec thong thng ma ngay ca tre con cung Thach Sng noi: "Hay ngng het moi s ham
hieu cOne two three four five six seven. muon; hay e cho moi cua may ong len moc len
Zen uses this term to indicate an ordinary thing
that even children can understand.
Nhat Nh: OnenessThe one bhutatathata or
absolute (chan nh)True Suchness.
2826
1) Chan Nh: The true suchness or true
character, or reality.
2) Phap tanh: Nature of things or beings.
3) Tnh chat la mot ch khong hai: Oneness.
4) Chan ly tuyet oi khong the phan ly, t no
hoan hao: The ultimate truth and reality
which is undivided and perfect by itself.
5) (1352-1425): Ten cua mot v danh Tang Trung
Hoa vao thi nha Minh (1368-1644)Name
of a Chinese famous monk who lived in the
Ming Dynasty in China.
Nhat Nh on Chng: Tc th chng ngo chan
nhSudden realization of suchnessImmediate
experiential enlightenment by the Tathagata
truthThe immediate realization that all is
bhutatathata.
Nhat Nh Quan Am: Mot trong 33 ai bieu cua
Quan Am, i len t tren mayOne of the thirty-
three representations of Kuan-Yin, ascending on
the clouds.
Nhat Nht: A day from sun rise to sun set.
Nhat Nht Nhat Da: One day one night.
Nhat Nht Phat: A one-day BuddhaOne who
lives a whole day purely.
Nhat Nht Thien Ly: Mot ngay i ngan dam, y
noi tien bo rat nhanhA thousand miles in a day,
i.e., rapid advance.
Nhat Niem: A ksana (skt)Mot y niemMot
khoanh khac cua y nghA concentration of
mindOne thoughtOne thought-momentOne
time of a thought.
Nhat Niem Bat Sinh: Ichinen-fusho (jap)Khong
mot niem nao phat sanhNot a thought arising
Ichinen-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,
meo; hay lam cho may ong giong nh tam lua
trang; hay lam cho mnh nhat niem van nien, hay
e cho mnh giong nh tro tan, lanh nh vo sinh;
lai na hay e cho mnh nh l hng trong co
mieu hoang! at niem tin n gian cua mnh vao
 2827

chuyen nay, hay nng theo o ma thc hanh, hay Zen master Shih-shuang said, "Stop all your
e cho than tam may ong vo hon nh go a. Khi hankerings; let the mildew grow on your lips;
at c trang thai khong hay khong biet, khong make yourself like unto a perfect piece of
cho bien ong, th tat ca moi dau hieu cua i immaculate silk; let your one thought be eternity,
song se t ong ra i, va moi dau vet cua s gii let yourself be like dead ashes, cold and lifeless;
han eu bien mat. Khong mot niem nao con quay again let yourself be like an old canser in a
ray c tam thc may ong, khi ma, ot nhien, deserted village shrine! Putting your simple faith
may ong se en cho thc chng mot loai anh sang in this, discipline yourself accordingly, let your
ay thch thu. No giong nh trong em toi en ma body and mind and be turned into an inanimate
gap c anh sang; hay nh ngheo ma c kho object of nature like a stone or a piece of wood.
bau. T ai va ngu uan eu khinh an nh trut c When a state of perfect motionlessness and
ganh nang; than tam nhe nhang va de chu nh unawareness is obtained all the signs of life will
may ong thay c giai thoat vay. Ngay kiep sinh automatically depart and also every trace of
ton nay cua may ong a c giai thoat khoi moi limitation will vanish. Not a single idea will
gii han; may ong tr nen m rong, nhe nhang va disturb your consciousness, when, all of a sudden
rong rang minh bach. May ong at c mot loai you will come to realize a light abounding in full
tr tue sang choi, biet ro cac tng, bay gi xuat gladness. It is like coming across a light in thick
hien trc mat may ong nh nhng bong hoa than darkness; it is like receiving treasure in poverty.
tien ma khong co thc the nam bat c. Tai ay The four elements and the five aggregates are no
ban lai dien muc cua may ong hien lo; tai ay more felt as burdens; so light, so easy, so free you
c bay ra quang canh ep nhat cua ni sanh ra are. Your very existence has been delivered from
may ong. Mot luong sang thanh tnh h vo m all limitations; you have become open, light, and
rong va xuyen suot khong tr ngai. ieu nay do transparent. You gain an illuminating insight into
bi khi may ong buong bo sinh menh cua chnh the very nature of things, which now appear to you
mnh va tat ca nhng g thuoc ve cai nga sau tham as so many fairylike flowers having no graspable
ben trong. Trang thai nay la ni ma may ong at realities. Here is manifested the unsophisticated
c an nhan, vo vi, va hy lac khong dien ta noi. self which is the original face of your being; here
Thien kinh van luan cung khong truyen at g hn is shown all bare the most beautiful landscape of
s kien nay; Ch thanh, thi xa cung nh thi your birthplace. There is but one straight passage
nay, a van dung s khon ngoan va tng tng open and unobstructed through and through. This
cua ho cung khong ngoai muc ch ch cho may is so when you surrender all, your body, your life,
ong thay con ng i en cho nay. No cung and all that belongs to your inmost self. This is
giong nh ang m ca kho bau; khi ca a m ra, where you gain peace, ease, nondoing, and
moi th ap en vi may ong eu la cua may ong, inexpressible delight. All the sutras and sastras are
moi c hoi t bay ra san sang cho may ong s no more than communications of this fact; all the
dung. Moi th cua bau ay eu ang i s thch sages, ancient as well as modern, have exhausted
thu va s dung cua may ong. ay co ngha la 'Mot their ingenuity and imagination to no other
khi c la c mai mai, ti tan cung thi gian.' purpose than to point the way to this. It is like
Tuy that s khong co g e ac; nhng g ma may unlocking the door to a treasury; when the
ong ac cung la chang phai ac, nhng co cai g entrance is once gained, every object coming into
o mnh a thc acA Japanese term for a your view is yours, every opportunity that presents
thought not arising. In Zen, it is said that a state itself is available for your use. Every treasure
of mind of a person in whom no deluded thought there is but waiting your pleasure and utilization.
arises is that of a Buddha. Ichinen-fusho refers This is what is meant by 'Once gained, eternally
to this state of consciousness free of all deluded gained, even unto the end of time.' Yet really
thoughts, concepts, feelings and perceptions, there is nothing gained; what you have gained is
which is reached through the practice of no gain, and yet there is something truly gained in
meditation. This is the purest form of meditation. this."

Nhat Niem Bat Sinh Toan The Hien: Mot niem
khong phat sanh, toan the ai ao t nhien hien
hienWhen there is not a thought arising, the
whole the great way for supreme enlightenment
(great doctrine) will naturally appear.
Nhat Niem Chi Khoanh: Mot khoanh khac cua y
nghaInstant of a single thought-moment.
Nhat Niem a Niem: Ichinen-tanen-mon'i (jap)
One Thought and Many CallingsTen cua mot bo
luan c ngai Than Loan bien soan luc ngai a
85 tuoi; c viet e tra li cho cau hoi cua nhng
e t cua ngai ve niem tin niem Phat ch can mot
niem la u hay oi hoi phai co nhieu niem A
work composed by Shinran when he was 85; the
title of the work means "One Thought and Many
Callings"; written in answering to his disciples'
question whether one thought of Nembutsu-Faith
is the sufficient cause of birth in the Pure Land or
many callings of Nembutsu are required.
Nhat Niem Khoanh: Instant of thoughtMot
khoanh khac cua y niem.
Nhat Niem Nghiep Thanh: Ch trong mot niem la
nghiep a c thanh lapKarma complete in
one thought or at just one thought the work
completed.
Nhat Niem Ngo Chung Sanh Th Phat, Bat Ngo
Tc Phat Th Chung Sanh: A single enlightened
thought, the living being is a Buddha.
Unenlightened, the Buddha is a living being
Theo kinh Phap Bao an, pham th nh, Luc To
day: Nay thien tri thc, chang ngo tc Phat la
chung sanh, khi mot niem ngo chung sanh la Phat.
The nen biet muon phap tron ni t tam, sao
chang t trong tam lien thay c chan nh ban
tanh? Kinh Bo Tat Gii noi rang: Ban tanh cua ta
nguyen t thanh tnh, neu biet c t tam thay
tanh eu thanh Phat ao. Kinh Tnh Danh noi:
Lien khi o bong hoat nhien c ban tam. Nay
thien tri thc, khi xa ta ni Ngu To Nhan, mot
phen lien c ngo, chong thay chn nh ban
tanh, khi ay em giao phap nay lu hanh khien
cho ngi hoc ao chong ngo c Bo e, moi
ngi t quan ni tam, t thay ban tanh, neu t
chang ngo phai tm nhng bac ai thien tri thc,
ngi hieu c giao phap toi thng tha, ch
thang con ng, ay la thien tri thc, co nhn
duyen ln, cho goi la hoa ao khien c thay
tanh. Tat ca phap lanh nhn ni thien tri thc ma
2828
hay phat khi. Ba i ch Phat, 12 bo kinh, trong
tanh cua ngi von t co u, khong co the t ngo
th phai nh thien tri thc ch day mi thay. Neu t
mnh ngo th khong nh ben ngoai, neu mot be
chap bao rang phai nh thien tri thc khac mong
c giai thoat th khong co le ay. V c sao?
Trong t tam co tri thc t ngo, neu khi ta me
vong niem ien ao th thien tri thc ben ngoai,
tuy co giao hoa ch day, cung khong the cu c.
Neu khi chanh chn Bat Nha quan chieu th trong
khoang mot sat na vong niem eu diet, neu biet t
tanh mot phen ngo tc en qua v Phat. Nay thien
tri thc! Tr tue quan chieu, trong ngoai sang suot,
biet bon tam mnh, neu biet bon tam tc la goc
cua s giai thoat. Neu c giai thoat tc la Bat
Nha Tam Muoi, tc la vo niem. Sao goi la vo
niem? Neu thay tat ca phap ma tam khong nhiem
trc ay la vo niem, dung tc khap tat ca cho,
cung khong dnh mac tat ca cho, ch thanh tnh ni
bon tam khien sau thc ra sau ca oi trong sau
tran khong nhiem, khong tap, i lai t do, thong
dung khong ket, tc la Bat Nha Tam Muoi, t tai
giai thoat goi la vo niem hanh. Neu tram vat
chang ngh, chnh khi o khien cho niem bat i, ay
la phap phc, ay goi la bien kien. Nay thien tri
thc, ngi ngo c phap vo niem th muon phap
eu khong, ngi ngo c phap vo niem th thay
canh gii cua ch Phat, ngi ngo c phap vo
niem th en a v Phat. Nay thien tri thc, i
sau ngi c phap cua ta, em phap mon on
giao nay, oi vi hang ngi ong kien ong hanh
phat nguyen tho tr nh la th Phat, co gang tu
than khong dam lui sut th quyet nh vao qua v
Thanh, nhng phai truyen trao, t trc en gi,
tham truyen trao pho ch khong c dau kn
chanh phap. Neu khong phai la hang ong kien
ong hanh, trong phap mon khac th khong c
truyen trao, e ton tien nhn kia, cu canh vo ch,
s ngi ngu khong hieu, che bai phap mon nay
roi tram kiep ngan i oan chung tanh Phat. Nay
thien tri thc, toi co mot bai tung Vo Tng, moi
ngi phai tung lay, ngi tai gia, ngi xuat gia
ch y ay ma tu, neu khong t tu, ch ghi nh li
cua toi th cung khong co ch g. Nghe toi tung
ay:
Thong ca thuyet va tam,
Nh mat tri gia h khong,
Ch truyen phap kien tanh,

Ra i pha ta tong.
Phap th khong on tiem,
Me ngo co mau cham,
Ch phap kien tanh nay,
Ngi ngu khong the hieu,
Noi tuy co muon th,
Tr ve ly ch mot,
Phien nao trong nha toi,
Thng phai sanh mat tri hue,
Ta en phien nao sanh,
Chanh en phien nao dt,
Ta chanh eu khong dung,
Thanh tnh mi hoan toan.
Bo e von t tanh,
Khi tam tc ta vong,
Tam tnh trong vong,
Ch chanh khong ba chng.
Ngi i neu tu hanh,
Tat ca chang tron ngai,
Thng t thay loi mnh,
Cung ao c tng ng. self-nature is clear and pure. If we recognize our
Sac loai t co ao,
eu chang chng ngai nhau,
La ao rieng tm ao,
Tron i khong thay ao.
Lang xang qua mot i,
Ket cuoc cung t phien,
Muon thay ao chn that,
Hanh chanh tc la ao.
Neu khong co tam ao,
Hanh toi khong thay ao.
Ngi chn chanh tu hanh,
Khong thay loi the gian,
Neu thay loi ngi khac,
Loi mnh a en ben,
Ngi quay ta chang quay,
Ta quay t co loi.
Ch dep loi ni tam,
Pha tr cac phien nao,
Yeu ghet chang ban long,
Duoi thang hai chan ngu.
Nh mat tri gia h khong,
Muon ngh giao hoa ngi,
T phai co phng tien,
Ch khien ngi nghi ng,
Tc la t tanh hien.
Phat phap ni the gian,
Khong la the gian giac,
2829
La the tm Bo e,
Giong nh tm sng tho.
Chanh kien goi xuat the,
Ta kien la the gian,
Ta chanh eu dep sach,
Tanh Bo e hien ro.
Tung nay la on giao,
Cung goi thuyen ai phap,
Me nghe trai nhieu kiep,
Ngo trong khoang sat na.
According to the Flatform Sutra, the Second
Chapter, the Sixth Patriarch taught: Good
knowing Advisors, unenlightened, the Buddha is a
living being. At the time of a single enlightened
thought, the living being is a Buddha. Therefore,
you should know that the ten thousand dharmas
exist totally within your own mind. Why dont
you, from within your own mind, suddenly see the
truth (true suchness) of your original nature. The
Bodhisattva-Sila-Sutra says, Our fundamental
own mind and see the nature, we shall perfect the
Buddha Way. The Vimalakirti Nirdesha Sutra
says, Just then, you suddenly regain your original
mind. Good Knowing Advisors, when I was with
the High Master Jen, I was enlightened as soon as
I heard his words and suddenly saw the true
suchness (truth) of my own original nature. That is
why I am spreading this method of teaching which
leads students of the Way to become enlightened
suddenly to Bodhi, as each contemplates his own
mind and sees his own original nature. If you are
unable to enlighten yourself, you must seek out a
great Good Knowing Advisor, one who
understands the Dharma of the Most Superior
Vehicle and who will direct you to the right road.
Such a Good Knowing Advisor possesses great
karmic conditions, which is to say that he will
transform you, guide you and lead you to see your
own nature. It is because of the Good Knowing
Advisor that all wholesome Dharmas can arise.
All the Buddhas of the three eras (periods of
time), and the twelve divisions of Sutra texts as
well, exist within the nature of people, that is
originally complete within them. If you are unable
to enlighten yourself, you should seek out the
instruction of a Good Knowing Advisor who will
lead you to see your nature. If you are one who is
 2830
able to achieve self-enlightenment, you need not
seek a teacher outside. If you insist that it is
necessary to seek a Good Knowing Advisor in the
hope of obtaining liberation, you are mistaken.
Why? Within your own mind, there is self-
enlightenment, which is a Good Knowing Advisor
itself. But if you give rise to deviant confusion,
false thoughts and perversions, though a Good
Knowing Advisor outside of you instructs you, he
cannot save you. If you give rise to genuine Prajna
contemplation and illumination, in the space of an
instant, all false thoughts are eliminated. If you
recognize your self-nature, in a single moment of
enlightenment, you will arrive at the level of
Buddha. Good Knowing Advisor, when you
contemplate and illuminate with the wisdom,
which brightly penetrates within and without, you
recognize your original mind. The recognition of
your original mind is the original liberation. The
attainment of liberation is the Prajna Samadhi,
thus no-thought. What is meant by no-thought?
No-thought means to view all dharmas with a
mind undefiled by attachment. The function of the
mind pervades all places but is nowhere attached.
Merely purify your original mind to cause the six
consciousnesses to go out the six gates, to be
undefiled and unmixed among the six objects, to
come and go freely and to penetrate without
obstruction. That is the Prajna Samadhi, freedom
and liberation, and it is called the practice of no-
thought. Not thinking of the hundred things and
constantly causing your thought to be cut off is
called Dharma-bondage and is an extremist view.
Good Knowing Advisors, one who awakens to the
no-thought dharma completely penetrates the ten
thousand dharmas; one who awakens to the no-
thought dharma sees all Buddha realms; one who
awakens to the no-thought dharma arrives at the
Buddha position. Good Knowing Advisors, those
of future generations who obtain my Dharma,
should take up this Sudden Teaching. The Dharma
door including those of like views and like
practice should vow to receive and uphold it as if
serving the Buddhas. To the end of their lives they
should not retreat, and they will certainly enter the
holy position. In this way, it should be transmitted
from generation to generation. It is silently
transmitted. Do not hide away the orthodox
Dharma and do not transmit it to those of different
views and different practice, who believe in other
teachings, since it may harm them and ultimately
be of no benefit. I fear that deluded people may
misunderstand and slander this Dharma-door and,
therefore will cut off their own nature, which
possesses the seed of Buddhahood for hundreds of
ages and thousands of lifetimes. Good Knowing
Advisors, I have a verse of no-mark, which you
should all recite. Those at home and those who
have left home should cultivate accordingly. If
you do not cultivate it, memorizing it will be of no
use. Listen to my verse:
With speech and mind both understood,
Like the sun whose place is in space,
Just spread the seeing-the-nature way
Appear in the world to destroy false doctrines.
Dharma is neither sudden nor gradual,
Delusion and awakening are slow and quick
But deluded people cannot comprehend
This Dharma-door of seeing-the-nature.
Although it is said in ten thousand ways,
United, the principles return to one;
In the dark dwelling of defilements,
Always produce the sunlight of wisdom.
The deviant comes and affliction arrives,
The right comes and affliction goes.
The false and true both cast aside,
In clear purity the state of no residue is
attained.
Bodhi is the original self-nature;
Giving rise to a thought is wrong;
The pure mind is within the false:
Only the right is without the three
obstructions.
If people in the world practice the Way,
They are not hindered by anything.
By constantly seeing their own transgressions,
They are in accord with the Way.
Each kind of form has its own way
Without hindering one another;
Leaving the Way to seek another way
To the end of life is not to see the Way.
A frantic passage through a life,
Will bring regret when it comes to its end.
Should you wish for a vision of the true Way,
Right practice is the Way.
If you dont have a mind for the Way,

You walk in darkness blind to the Way;
If you truly walk the Way,
You are blind to the faults of the world.
If you attend to others faults,
Your fault-finding itself is wrong;
Others faults I do not treat as wrong;
My faults are my own transgressions.
Simply cast out the mind that finds fault,
Once cast away, troubles are gone;
When hate and love dont block the mind,
Stretch out both legs and then lie down.
If you hope and intend to transform others,
You must perfect expedient means.
Dont cause them to have doubts, and then
Their self-nature will apear.
The Buddhadharma is here in the world;
Enlightenment is not apart from the world.
To search for Bodhi apart from the world
Is like looking for a hare with horns.
Right views are transcendental;
Deviant views are all mundane.
Deviant and right completely destroyed:
The Bodhi nature appears spontaneously.
This verse is the Sudden Teaching,
Also called the great Dharma boat.
Hear in confusion, pass through ages,
In an instants space, enlightenment.
Nhat Niem Tam Thien: Three thousand realms in
one mindMot niem bao trum chung sanh trong
ca tam thien ai thien the gii. Nhat niem hoac
nhat tam cha ng mi phap gii. Moi phap gii realms contain three thousand worlds. These three
cha ng mi phap gii, nh vay co tat ca la thousand worlds are contained in one thought.
mot tram phap gii. Moi phap gii co ba mi the
gii; nh vay mot tram phap gii cha ng ba
ngan the gii. Ba ngan the gii co trong mot niem.
ay, con so mot tram hay mot ngan khong phai
la ieu quan trong, nhng ieu quan trong la tat ca
thc tai hoi va nhap khien ch mot niem dung cha
tat ca thc tai. ay la mot trong nhng triet ly nen
tang cua tong Thien Thai lien quan en cau truc
tam e da vao bai ke trong Trung Quan Luan.
Hoc thuyet nay thanh lap tinh yeu cua Ma Ha Ch
Quan, mot tac pham gom hai mi quyen trong o
ngai Thien Thai Tr Gia cua Trung Hoa a he
thong hoa cac giao ly khac nhau bao gom lai trong
kinh Phap Hoa. Tam chung ta xoay chuyen khong
ngng trong sau coi a nguc (san han), nga quy
(tham duc), suc sanh (vo minh), A tu la (tranh
2831
chap), nhan (bnh thng), va thien (hoan hy). Nh
the ma chung ta tiep tuc chu kho au khong
ngng ngh. Tuy nhien, cung cai tam ay, co khi
chung ta cung tien len bon canh gii cua hanh
Thanh gia khi chung ta co long ham muon tu tap
cach song ung an, khi o chung ta tr thanh
Thanh Van; khi ma chung ta the hoi t kinh
nghiem trc giac cua chnh mnh, chung ta la
Duyen Giac; khi chung ta mong c song v li ch
cua con ngi va xa hoi, khi o chung ta la Bo
Tat; khi ma chung ta at c mot trang thai tam
thc cua long t bi tuyet oi khien mnh quen han
mnh, khi ay chung ta la Phat. Ngai Nhat Lien
xem hoc thuyet Nhat Niem Tam Thien cua ngai
Tr Gia nh la tinh yeu cua Phat Phap. Trong tac
pham Ngi M Mat, Nhat Lien a ca ngi hoc
thuyet Nhat Niem Tam Thien nh sau: Neu con
ngi khong at c Phat qua nh hoc thuyet
Nhat Niem Tam Thien th s chng ac niet ban
hay thanh Phat cua con ngi se khong bang mot
cai ten suong. Ong cung nhieu lan ca tung hoc
thuyet nay nh sau: Chnh hoc thuyet Nhat Niem
Tam Thien cua tong Thien Thai xuat hien e lam
con ng a con ngi en Phat qua.In one
thought to survey or embrace the three thousand
worlds with all its forms of existence. One thought
contains ten dharma realms. Each dharma realm
also contains the ten dharma realms, so there are
one hundred dharma realms , Each dharma realm
contains thirty worlds; so one hundred dharma
Here, it is not the number one hundred or three
thousand which is important, but the idea that all
reality is interpenetrating and inclusive, so that
one short thought contains all of reality. This is
one of the basic concepts in Chih-Is Tien Tai
philosophy which is related to the threefold
structure based on the Mulamadhyamaka-karika
verse. This doctrine forms the essence of the
Makashikan, a twenty-section work in which
Tien-Tai Chih-I of China systematized various
teachings included in the Lotus Sutra. This was his
new interpretation of the Lotus Sutra. Our minds
revolve ceaselessly in the six worlds of hell
(anger), hungry spirits (covetousness), animals
(ignorance), demons (dispute), human beings
(normality), and heaven (joy). Thus our sufferings

continue endlessly. However, also with that same
mind, sometimes beings can raise to the level of
the four realms of the saints. When we conceive
the desire to study the right way to live, we
become Sravakas; when we realize things
intuitively from our experience, we become
Pratyekabuddhas; when we wish to live for the
benefit of other people and society, we become
Bodhisattvas; when we reach the mental state of
absolute compassion that we completely forget
ourselves and maintain such a mental state
constantly, we become Buddhas. Nichiren
regarded Chih-Is doctrine of the Three Thousand
Realms in One Mind as the essence of the
Buddhas Teachings. In his work, Essay on the
Eye-opener, Nichiren extolled this doctrine in the
following words: Unless man attains buddhahood
through the teaching of the Three Thousand
Realms in One Mind, his attaining nirvana and
becoming a buddha will be little more than a mere
name. And so many time, Nichiren praised this
doctrine as follows: The very doctrine of the
Three Thousand Realms in One Mind of the
Tendai sect appears to be the way to lead man to
Buddhahood.
Nhat Niem Tham San Khi, Ba Van Chng
Mon Khai: A thought of greed and anger arises,
thousand doors of hindrances open.
Nhat Niem Thanh Phat: Ni mot niem ma Thanh
PhatBecome Buddhas in an instant.
Nhat Niem Thien Thu: The state of eternity-in-
one-momentNgay nay nhieu ngi a ngh rang
Thien at en muc ch toi hau cua no khi nao tat
ca nhiem vu cua sac than vao tam tr dng ngh,
va Thien nh phat khi trong mot khoanh khac
hien tien trong o ngi ta chng c cai trang
thai 'nhat niem thien thu', mot trang thai tuyet oi
nh ch, mot trang thai nh mot nen nhang chay
o trong mot co mieu ben le ng, mot trang thai
xa cach lanh lung. Bat hanh nhat la ho khong the
nhan ra rang trang thai Thien nh, du co ang c
ao i na, khi ngi ta bam chat vao no, no ngan
can s thanh at cua mot tri giac noi tam chan tha t
va s bieu dng cua anh sang vt ngoai cac giac
quan."Nowadays most people are led to
imagine that Zen reaches its ultimate end when all
the functions of body and mind are suspended, and
concentration takes place in one single moment of
2832
the present in which a state of eternity-in-one-
moment prevails, a state of absolute cessation, a
state like an incense-burner in an old roadside
shrine, a state of cold aloofness. It is most
unfortunate that they are unable to realize that this
state of concentration, however desirable it may
be, when one becomes attached to it hinders the
attainment of true inner perception and the
manifestation of the light which is beyond the
senses."
Nhat Niem Tri Tam The Giai Thoat : trong
mot niem eu co the ro biet tat ca tam the giai
thoatLiberation able to know all pasts, presents,
and future in a single moment.
Nhat Niem Tng ng Tr: Tr hue i lien vi
tng khoanh khac cua suy nghWisdom united
with an instant of thought.
Nhat Niem Uan: Phap sinh diet (s sinh ra va
hoai diet cua ch phap) trong tng khoanh khac
cua suy nghProduction and destruction (life and
death) of all dharmas in an instant of thought.
Nhat Niem Van Nien:
1) Mot niem bang ca ngan nam (thi gian khong
co that oi vi cac bac giac ngo): One
thought-moment is the same thing as a
thousand years.
2) Ch mot niem Di a ma c van nam khong
tr lai luan hoi sanh tIn a moments
thought of Amitabha to obtain a myriad years
and no return to mortality.
3) Ichinen-Mannen (jap): Thuat 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. Do
o theo quan iem ai giac, khoanh khac cua
y thc la 'tnh vnh hang'. Mot hom, Thu An
day chung: "Van nien nhat niem. Nhat niem
van nien. Mac quan ao lan trong bun, roi ra
chan, va leo len ging ngu. Moi s trong mot
kiep la ay la ngay trc may ong. Khi bien
ca trao song, ke ngu muoi co o coi song bao
ln." Roi, nang gay thang len, Thu An noi:
"Het thay may ong ay, khong co ca vao.
May ong phai co ca vao. Va khi ma may ong
co ca vao, may ong phai bat au con ng
 2833

hien lo than. Nhng ng hien lo than la the second year, He has already returned to the
ng g?" Sau mot hoi lau im lang, Thu An West; by the time the third year rolls around, if
noi: "Tuyet ri nang khong the e bep cay someone inquires about Him or requests
tung. Gio thoi lai di trang." Xong roi Thu An recitation, payment is required before a few words
ha gay xuong va ri khoi sanh ngA are spoken or a few verses recited.
Japanese term for one moment of Nhat Ninh: Nha s Trung Hoa sang Nhat vao
consciousness, ten thousand years. In this khoang nam 1299A Chinese monk who went to
expression, the number ten thousand simply Japan in 1299.
means a limitlessly large number, and there is Nhat Phap: Mot phap: One dharma or lawMot
no time in the everyday sense in the vat: One thing Mot hien tng: One
experience of enlightenment of all saints. phenomenon.
Thus from the point of view of enlightened Nhat Phap An: The seal or assurance of the one
consciousness, one moment of consciousness truth or law.
is eternity. One day, Chu-an addressed the Nhat Phap An Tam Muoi: Sarvadharma-
monks, saying, "Ten thousand years, a single pnavesa-mudra-samadhi (skt)Concentration on
thought. A single thought, ten thousand years. the seal or assurance of the one truth or law.
Rolling in the mud with your clothes on, Nhat Phap Gii: 1) Phap gii duy nhat:
washing your feet, and climbing into bed to Singledharmadhatu, single reality realm; 2) Chan
sleep. The affairs of an eon are here before nh la phap gii duy nhat: The bhutatathata
you. When the ocean surges with billowing considered in terms of mind as a whole, a
waves, fools try to measure how big they spiritual realm.
are." Then, lifting his staff upright, Chu-an Nhat Phap Gii Tam: A mind universal which is
said, "All of you here, you don't have an above limitations of existence or differentiation.
entrance. You must have an entrance. And Nhat Phap Trung ao: Phap duy nhat cua con
when you have an entrance, you must begin ng trung aoSingle dharma of the middle
the path of the revealed body. But what is the way.
path of the revealed body?" After a long Nhat Pham: Varga (skt)One chapter of a sutra.
pause, Chu-an said, "The heavy snow can't Nhat Phan Bo Tat: A one-tenth bodhisattvaA
crush the pine. The blowing wind moves not disciple who keeps one-tenth of the
the moon." Chu-an then lowered his staff and commandments.
left the hall. Nhat Phat a Phat: One Buddha and/or many
Nhat Niem Vo Vi, Thap Phng Toa oan: Mot Buddhas.
niem vo vi th ch can ngoi bnh than ma thau ro Nhat Phat Quoc o: See Nhat Phat the gii.
het thay s viec mi phng, nen cat c tat ca
Nhat Phat The Gii: Eka-buddha-ksetra (skt)
vong tng phien naoOne non-active thought,
Phat gii hay Tnh oA Buddha-cosmo or
all things were settled (Nothing under the sun
Buddha-domain (a world undergoing
remained but peace)See C Lai Khiet Phan,
transformation by a Buddha)Buddha-region
Khon Lai a Mien.
Pure Land.
Nhat Nien Phat Tai Tien, Nh Nien Phat Tai
Nhat Phat Tha: The One-Buddha-Yana
Tay Thien, Tam Nien Van Phat Yeu Tien: Co Nhng ngi theo Phat giao ai tha tin rang ay
c noi: Tu hanh nht nien Phat tai tien, nh nien la con ng duy nhat giup chung ta ao b ngan
Phat tai Tay Thien, tam nien van Phat yeu tien. Niet BanThe Mahayanists believe that this is
Ngha la s tu hanh nam au Phat nh trc the perfect and only way to the shore of
mat, nam th hai Phat a ve tay, sang nam th ba parinirvanaSee Nhat Tha.
ai muon hoi en Phat hay bao niem Phat, phai tra
Nhat Phat Tnh o: A Buddhas Pure Land,
tien mi chu noi ti, hoac niem qua t ca uThe
especially that of Amitabha.
ancients had a saying: In the first year of
Nhat Phien Bach Van Bat Lo X: Mot mang
cultivation, Amitabha Buddha is right before eyes;
may trang che khap khong gian. Trong thien, t

nay ch chan ly bao dung tat ca va vt qua tat ca
cap oi ai nh la, th phi, thien ac, vo hu, van
vanA great piece of white clouds cover all over
the sky. In Zen, the term indicates the truth that
immensely conciliates all pairs of discrepant
(opposite or contrary) ideas such as, right and
wrong, good and bad, existent and non-existent,
and so on.
Nhat Phien Bang Tam Tai Ngoc Ho: Hanh gia tu
Thien co mot tam long trong nh bang tuyet e
trong bau pha le, y noi tam a trong sachZen
practitioners have a heart of ice in a crystal
container, i.e., a noble mind or pure thoughts.
Nhat Phong Nhat Thu: Mot ben buong mot ben
namOne side is releasing, the other side is
graspingSee Nhat Cam Nhat Tung.
Nhat Phoc Pha Tam Quan: Ch'in Shan "A single
arrowhead smashing three barriers"See Cong
An Nhat Phoc Pha Tam Quan.
Nhat Quan: 1) Trc sau nh mot: Consistent; 2)
Nhat iem quan: The contemplation on the one-
pointedness; 3) Mot e muc quan tng, theo Vi
Dieu Phap, ay la quan tng ve tanh cach khong
trong sach cua thc an, hay s ghe tm cua vat
thc: One contemplation, according to The
Abhidharma, this is the one perception of
loadsomeness of material food
patikkulasanna).
Nhat Quang Tam Ton: Ba ang Ch Ton di
mot vang hao quang (Di a, Quan Am, va The
Ch)Three Honored Ones in one light or halo
(Amitabha, Avalokitesvara, Mahasthamaprapta).
Nhat Quyet: To determineTo decide.
Nhat Sanh: Mot i ngiA whole lifeA
whole lifetimeLifetimeThroughout ones life.
Nhat Sanh Bat Pham: Life-long innocence.
Nhat Sanh Bo X: Eka-jati-prati-badha (skt)
Issho-Fusho (jap)Giai oan ma v Bo Tat ch
mot lan sanh cho nay la c bo len ngoi v Perfect Realization in a Single Lifetime. The
PhatThe stage of having only one lifetime or
one enlightenment to attain Buddhahood.
Nhat Sanh Bo X Bo Tat: Eka-jati-prati-badha-
bodhisattva (skt)One-life BodhisattvaV ch
con sanh vao coi Tnh o mot lan na la c len Pure Land. In Avatamsaka Sutra, the Buddha
ngoi Phat, thng ch ap dung cho Bo Tat. Tat ca
cac v vang sanh Tnh o, ngi nao cung quyet
thc la nhat sanh bo x, trong so o co vo so
Thng Thien NhanA Bodhisattva who is one
2834
lifetime away from Buddhahood. One who, in this
one life, accomplishes the three stages for final
entry. The stage of having only one lifetime to go
before enlightenment, generally attributed to
Bodhisattvas (associated with 20th vow of
Amitabha). Everyone in the Pure Land is sure to
experience the stage of having only one lifetime
to go before enlightenment, and among them are
countless numbers of such superlative
Bodhisattvas.
Nhat Sanh Bo X Bo Tat Tng: Tng Bo Tat
Di Lac co 30 tayA 30-armed image of
Maitreya.
Nhat Sanh Nhap Dieu Giac: Buddha
enlightenment can be attained by any in one
lifetime.
Nhat Sanh Nhat Hoi: Mot i ch mot lan gap g.
Trong thien, t nay co ngha la dau gian nan the
may hanh gia phai gap chan tng cua t nga mot
lan trong iOnly one meeting for the life time.
In Zen, the term means no matter how difficult it
is, in their life time, practitioners must once meet
with the reality of the individual self.
Nhat Sanh Tham Hoc S: Viec tham hoc trong
mot iTo inquire religious instructions in a
lifetime.
(ahare Nhat Sanh Vien Man: Perfect Realization in a
lifetimeTrong cac thi ky giao thuyet cua c
Phat, ch co thi ky Hoa Nghiem la noi ro ngha
cua Nhat Sanh Vien Man. c Phat giang rat ro
ve Nhat Sanh Vien Man trong Pho Hien Thap
Hanh Nguyen. ay la con ng tr ve coi An
Dng a hay Tay Phng Cc Lac cua ngi tu
ma c Phat a khuyen tan t chung rat ro rang
trong Hai Hoi Hoa Tang trong Kinh Hoa
NghiemAmong the teachings given by
Sakyamuni Buddha for a certain era, only the
Flower Ornament or Avatamsaka Sutra explains
basis for perfect realization is explained in the
Chapter of the Vows of Samantabhadra in the
Ten Great Vows which show the way back to the
land called Peaceful Nurturing or Amitabhas
urged the whole assembly to advance toward the
Pure Land in the Flower Treasury World.
Nhat Sat: A ksetra (skt)Mot coi PhatA
landA Buddha realmChiliocosm.

Nhat Sat a Sinh: Giet mot cu nhieuTo kill
one that many may live.
Nhat Sat Na: A ksana (skt)Mot khoang thi
gian ngan nhat (1/90 cua mot niem hay 1/4500 cua
mot phut)The shortest period of time. (1/90th
part of a thought or 1/4500th of a minute).
Nhat Sac: One colourThe same colour.
Nhat Sac Bien S: I se pien shih (chi)Canh gii
thanh tnh va bnh ang, vt len tren moi phan
biet cua vong tng. Thuat ng nay cung co ngha
la kinh nghiem chieu dieu ma mot v hanh gia at
c trong giai oan thien nh caoThe realm of
purification and impartiality which is beyond all
discriminations of deluded thoughts. This term
also means the illumination experience that a
practitioner attains in the advanced stage of
Dhyana.
Nhat Sac Vo Bien X: Canh gii tuyet oi, (canh
gii sieu viet tuyet oi), la moi gii han cua hien
tng, khong the dung pham tr tng oi e hieu
cAbsolute realm, which is apart from all
phenomena and limiting terms, and cannot be
perceived by worldly and relative knowledge.
Nhat Sieu Trc Nhap: Direct enlightenment in
just one time of leaping overHanh gia tu tap To
S Thien vt qua nhng giai v Bo Tat cua giao
mon v ay la mot he thong t duy khong t duy
theo thong tuc, no sieu viet tat ca nhng phng
phap cua luan chng hp ly. T duy khong can
phng phap t duy la e tao c hoi cho s thc
tnh cua tue giac mot cach trc tiep va tc th
Practitioners who practitce the Zen of the
Patriarchs will leap over stages of Bodhisattva
because the meditation of the patriarchal Zen was
not an analytical like science, nor was it a
synthetical method like philosophy. It was a
method of thinking without ordinary thinking,
transcending all methods of logical argument. To
think without any method of thinking is to give
opportunity for the awakening of the intuitional
wisdom directly and immediately.
Nhat Sieu Trc Nhap Nh Lai a: Lap a
Thanh PhatMot lan sieu qua nhng giai v Bo
Tat e trc nhap vao Nh Lai aDirect
enlightenment of the state of a Tathagata in just
one time of leaping over stages of Bodhisattva
See Nhat Sieu Trc Nhap.
Nhat Sinh Toc: Sudra (skt)See Thu a La.
2835
Nhat Sn: Ten goi t vienA monastery.
Nhat Sn Nhat Ninh Thien S (1247-1317): I-
shan I-ningIssan-Ichini (jap)Thien s thuoc
phai Lam Te, ong cung con c goi la Nhat
Ninh. Sau khi ngi Mong Co chien thang nha
Tong, ong c hoang e Mong Co la Than Tong
phai sang Nhat vao khoang nam 1299 A.D. nham
khoi phuc lai nhng quan he a b nh ch khi
Mong Co co y o muon xam lang Nhat Ban luc
trc. Khi ong va at chan len Nhat Ban th lien
b tng quan Hojo Sadatoki bat giam vi toi lam
gian iep; tuy nhien ong a nhanh chong thuyet
phuc c v tng quan nay ve y nh trong sang
cua mnh, va c bo nhiem lam vien trn g th
10 cua tu vien Kien Trng Kiem Thng trc
khi tr thanh vien trng tu vien Vien Giac vao
nam 1302. Nam 1312, ong en Kyoto theo li yeu
cau cua hoang e Go-Uda e tr thanh vien
trng tu vien Nam Thien. Ong khong nhng ch
c biet en nh mot v thien s, ma con nh la
mot nha hoi hoa va mot bac thay ve th ao. Nhat
Sn Nhat Ninh cung c coi nh ngi ong sang
lap ra 'Van Hoc Ngu Sn', va ong a gop phan
manh me trong viec bien cac tu vien thanh nhng
trung tam nghe thuat va khoa hoc mang am mau
sac Trung HoaA Chinese Zen master of the
Rinzai school. After the overthrow of the Sung
Dynasty by the Mongols, he was sent by the
Mongolian emperor Ch'en-t'sung to Japan to try to
renew relations with Japan, which has been
broken off following the Mongols attempts at
invasion. When he landed in Japan in 1299, the
Shogun Hojo Sadatoki had him imprisoned as a
spy. I-shan, however, was soon able to convince
the Shogun of his pure intentions. He was
appointed as the tenth abbot of the Kencho-ji
monastery in Kamakura and in 1302 was made the
abbot also of Engaku-ji. In 1312 he went at the
wish of Emperor Go-uda to Kyoto to become the
third abbot of Nanzen-ji monastery. He is known
not only as a Zen master but also as a painter and
a master of the way of calligraphy. Together with
his student, Sesson-Yubai, I-shan is also
considered the founder of the 'Literature of the
Five Mountains', contributed significantly toward
making the Zen monasteries of Kyoto centers of
art and science, in which a strong Chinese
influence was detectable.
 2836

Nhat Sn Quoc S Ng Luc: I-ssan-kokushi- knowledge, the type of logically graspable

goroku (jap)Ng luc cua quoc s Nhat Sn knowledge that anyone who learns it can pass on
The teachings of national master I-ShanSee to anyone else willing and able to learn it. In this
Nhat Sn Nhat Ninh. case it is a matter of transmission of the Buddha-
Nhat S An Chng: Isshi-insho (jap)Nhat s an nature from 'mind-to-mind' or 'heart-to-heart' by an
chng hay an chng xac nhan cua ch mot thay. enlightened Zen master to his student. Here the
ay la viec ao tao mot thien sinh di s hng master-student relationship is of special
dan cua ch mot thien s duy nhat, S can thiet significance. There are no cofidiable rules for Zen
cua viec an chng xac nhan cua ch mot thay bat training; rather each Zen master relates to the
au phat trien t the ky th XVII, ac biet trong needs of students on the basis of his own
phai Tao ong Nhat Ban, nham chong lai khuynh realization of Zen and in his uniquely personal
hng cua nhieu hoc tro chay het thay nay ti way. Thus the training begun by one master
thay khac. Moi lien he thay-tro mang y ngha cannot be seamlessly continue by another. The
quan trong can ban trong trng hp ao tao ma differences in the external form of the training,
khong co mot tri thc khach quan nao c 'phat' though not of the essential content, resulting from
va 'nhan' ca. Ke nhan c mot tri thc theo loi tr different Zen masters would tend to confuse rather
hue va ly luan khong the truyen no lai cho mot than help a student who had not yet rippened to a
mon o, dau mon o to ra ham muon va co kha deep experience of Zen. Thus it is important for a
nang nhan c no. Viec truyen Phap cua c Zen student, after he has found a master suited to
Phat c thc hien t 'Tam truyen tam' gia mot him, to commit himself unreservedly and
v thay a ai giac va mon o cua mnh. Do khong exclusively to his authority. If he comes to the
co nhng qui tac c ghi ro trong viec ao tao point of equaling the realization of his master,
thien, cac thien s t quyet nh nhng nhu cau which the latter will confirm through a 'seal of
cua hoc tro tuy theo kinh nghiem rieng cua mnh approval' (inka-shomei), then it is useful for him to
ve Thien, va theo s anh gia hoan toan ca nhan seek to deepen his realization of Zen through
cua mnh. S ao tao do mot thay tien hanh, v 'questions and answers' (mondo) and dharma-
the, co the kho tiep tuc ma khong b mot thay dueling (hossen) with other Zen masters.
khac lam ngng lai. Nhng khac nhau gia hnh Nhat Tam Muoi: Ekagra (skt)Undeflected
thc, ke ca can ban, ve phng phap va thuyet concentrationMeditation on one object
giang gia nhng thay khac nhau ch co the lam Undefeated concentration.
cho hoc tro cha trng thanh cang roi ram them. Nhat Tanh Tong: Nhat Tanh Tong trong Phat
Do o ieu quan trong la mot hoc tro thien, khi giao ai tha quyet oan rang tat ca chung sanh
tm c mot v thay thch hp, phai theo ung eu co Phat tanh nh nhauMonophysitic or
nhng hng dan cua thay theo loi ac biet va tin Pantheistic sect of Mahayana, which assert that all
cay. Khi hoc tro a at c trnh o ai giac beings have one and the same nature with all
giong nh thay, tc la giai oan ma hoc tro c Buddhas.
thay xac nhan bang 'an chng xac nhan,' th hoc Nhat Tap: Nhat HoiMot lt, mot tAt the
tro van thch thu i sau hn na s the nghiem cua same timeOn the same wave.
mnh tren ng trng thanh bang cach thc hanh Nhat Tat Phien Than: Moving in one pushing
van ap hay phap luan vi nhng thien s khac Va b ay mot cai la toan than xoay chuyen.
A Japanese term, literally means "one-master seal Trong thien, t nay co ngha la mot khi c v
confirmation"; training of a Zen student by a thien s khi gi ngi hoc lien lanh hoi hoan toan
single master. The neccesity of "one-master seal yeu ch nha thien. Theo Canh c Truyen ang
confirmation" has been stressed, particularly in Luc, quyen XII, trc nhat Lam Te en hoi Hoang
Japanese Soto Zen since the 17th century, in order Ba, va khi ang trong hoi Hoang Ba, S khong
to counteract the tendency of Zen student to go hoc c g het v moi lan m mieng hoi ve ai
from master to master. In Zen training it is not a ngha phap Phat la moi lan b Hoang Ba anh.
question of teaching and learning objectifiable Nhng chnh nhng tran on ay la "Nhat tat phien
 2837

than", khi thi c en, a m mat Lam Te tren accretion and declension covers a small kalpa
dieu ly Thien, va khien s reo ln rang: "Th ra (16,800,000 years).
Thien Hoang Ba cha co g lam o!"The whole Nhat Tam: Ekagga (skt)Isshin (jap)
body is moved in just a push. In Zen, the term Singleness of mind.
means practitioners obtain an absolute 1) Tam Canh Nhat Tnh: One mindOne
comprehension of the important meaning or aim of pointedness of mind.
Zen in just one conversation with the master. 2) Bang tat ca tam tr: Citta-nupassana (p)
According to the Records of the Transmission of Contempaltion of mindUnanimous
the Lamp (Chuan-Teng-Lu), Volume XII, from (Unanimity)In agreementIn chorus
the beginning of his residence at Huang-po, but With the whole mind or heartThe
Lin-Chi did not get any special instruction on Zen; bhutatathata.
for whenever he asked Huang-po as to the 3) S chu y tam tuyet oi vao mot oi tng:
fundamental truth of Buddhism, he was struck by Ekagrata (skt)Ekaggata (p)Samadhi
the master. But it was these blows are as "moving (skt)One-pointedness of mindTnh sac
in one pushing" that opened Lin-chi's eyes to the ben cua tinh thanTap trung s chu y vao
ultimate truth of Zen and made him exclaim, mot iem duy nhat. Moi nang lng tam than
"After all, there is not much in the Zen of Huang- c tap hp xung quanh mot oi tng
po!" Attention focus only or alone (focusing or
Nhat Tat Tat ao Lieu: Va ay mot cai la te concentration of mind) on a single object.
nhao. Trong thien, t nay co ngha la nhng Situtation in which all mental powers are
phng phap ma thien s dung e tm ra cho ngo concentrated on one object.
cua e t ch qua mot cuoc hoi thoai. T o, cac v 4) S nhat tam tin tng ni c Phat A Di a
co the giup e t at c giac ngo mot cach de ma ngai The Than a noi en trong 'Luan
dang hnFalling down in just a push. In Zen, the Vang Sanh': The single-minded trust in
term means methods that Zen masters use to find Amitabha which Vasubandhu mentioned in
out places for enlightenment of his disciples in just his Hymn of Aspiration for Birth in the Pure
one conversation. Thenceforth, they can help their Land.
disciples to attain enlightenment more easily. Nhat Tam Bao Trum Bon Coi: Mot tam trum len
Nhat Tang Nhat Giam: Increase then decrease in bon coi: Th nhat la Pham Thanh ong c o. ay
the same ratioTheo Trung Hoa Phat Hoc T la coi pham Thanh cung chung vi nhau. Th nh
ien do Giao S Soothill bien soan nam 1934, la Phng tien hu d o. ay la coi cua phng
mot tieu kiep trong o nhan sinh tang t mi len tien. Th ba la That bao vo chng ngai o. ay
en 80.000 nam va roi giam tr lai mi. Vao the la coi cua thc bao khong con chng ngai. Th t
ky au nhan sinh tang len 11 nam, cuoi the ky th la Thng tch quang o. ay la coi cua anh sang
hai tang thanh 12 nam, va c the tang len 80.000 tch tnh mien vienThis single mind
nam; roi giam xuong cung theo ty le nay cho en encompasses the four kinds of lands in their
khi tuoi tho ch con la 10 nam. Nguyen thi ky totality: First, the land of common residence of
tang giam trong 16.800.000 nam c goi la mot beings and saints. Second, the land of expediency.
tieu kiepAccording to the Dictionary of Chinese Third, the land of true reward. Fourth, the land of
Budhist Terms compiled by Professor Soothill in eternally tranquil light.
1934, a small kalpa during which a human lifetime Nhat Tam Bat Loan: Aviksipta-citta (skt)Mot
increases from ten years to 80,000 years and then tam khong loan ongOne mind unconfused.
decreases back to ten. At the first of the century Nhat Tam Bat Loan Tam Muoi Hanh: Hanh
the increases is to 11 years; at the end of the Tam muoi v nh o ma c nht tam bat loan
second century to 12 years and so on till a lifetime Practice of all concentration, to be single-minded,
lasts 80,000 years; then decreases in the same without distraction.
ratio till 10 is reached. The whole period of Nhat Tam Bat Sanh Van Phap Vo Cu: Mot
niem khong day len th van phap khong co loi.
 2838

Trong thien, t nay co ngha la khi vong tng Nhat Tam Tn Nhao: Mot long a thchSingle
khi ma chung ta bat chap c th t nhien chung thought of joy and gratitudeKhi tn au tien
se bien mat. Ket qua la chung ta se nhn thay c cua hanh gia i kem vi s vui thch va biet n ln
mat mui that cua van phapWhen a thought is lao oi vi c Phat A Di aThe first
not arising, everything is not mistaken. In Zen, the awakening of faith which accompanied by great
term means if we are able to disregard when false joy and gratitude to Amitabha Buddha.
thoughts arise, they will naturally vanish. As a Nhat Tam Tu Phat: See A true and single-
result, we can see the real state of things, or the minded devotion towards the Buddha.
original face or the Buddha-nature. Nhat Tam Tc Nhat Thiet Tam: See Nht Tam
Nhat Tam Kien Phat: One mind to see the Tc Nht Thiet Tam.
BuddhaNhat Tam Thay PhatMuon thay Phat, Nhat Tam Xng Danh: Nhat tam tr niem hong
hanh gia phai trc tien loai tr hay bo nhng loi danh Phat A Di a hay Bo Tat Quan The Am
cuon qua mot ben nh lo au, s hu, tai san, con With undivided mind to call on the name of a
cai, gia nh, van vanTo see the Buddha, Buddha, either Amitabha or Kuan Shi Yin.
cultivators should first eliminate or put all Nhat Tang Nhat Giam: See Nht Tang Nht
distractions aside such as worry, possessions, Giam.
properties, children, family, etc. Nhat Te: All at onceTogether like one.
Nhat Tam Kim Cang Bao Gii: 1) Gii vng Nhat Thai Lng Tai: Tren hai mat cua con xuc
chac bat hoai cua s nhat tam: Adamantine xac co cung mot so. Trong thien, t nay co ngha
jeweled precepts of the one mind; 2) Vien on la khong co s khac biet hn kem gia hai ngi.
gii: Gii kim cang bat hoai cua ch Phat va ch Khi ti Hoang Mai, Hue Nang lam le ra mat Ngu
Bo Tat: The infrangible-diamond rules of all To. Ngu to hoi: Ong t au en? Hue Nang ap:
Buddhas and Bodhisattvas. T Lanh Nam en. To hoi: Ong muon cau g?
Nhat Tam Niem Phat: Reciting the Buddhas Hue Nang ap: Ch cau lam Phat ch khong cau
name singlemindedly. g khac. To noi: Ngi Lanh Nam khong co tanh
Nhat Tam Phap: Thien phap giao ngoai biet Phat, sao lam Phat c? Hue Nang ap ngay:
truyenMethod of Zen is not established by Tha To, ngi co nam bac, tanh Phat ha vay
words. sao? Li ap ep long To lamThe same
Nhat Tam Tam Hoac: ong the tam hoacMot number on two faces of a dice. In Zen, the term
suy ngh ma co en ba ao tngTheo trng means there is no difference between two
phai Thien Thai th tam cua v Bo Tat co ba moi persons. When Hui Neng reached Wang-Mei, he
nghi hoac lam nay sanh kien t, tran sa va vo came and bowed before the patriarch. The
minhThe Tien Tai three doubts in the mind patriarch asked: Where do you come from? Hui-
of a Bodhisattva which produce fear of illusion, Neng replied: I am a farmer from Hsin-Chou
confusion, and ignorance. from the southern part of China. The patriarch
Nhat Tam Tam Muoi: Undefiled meditation on asked: What do you want here? Hui-Neng
one objectThien nh nhat tam vao mot oi replied: I come here to wish to become a Buddha
tng, khong b chi phoi bi vong niem. and nothing else. The patriarch said: So you are
Nhat Tam Tam Quan: See Nht Tam Tam Quan. a southerner, but the southerners have no Buddha-
Nhat Tam Tam Tr: See Nht Tam Tam Tr. nature; how could you expect to attain
Nhat Tam Thay Phat: Muon thay Phat, hanh gia Buddhahood? Hui-Neng immediately responded:
phai trc tien loai tr hay bo nhng loi cuon qua There may be southerners and northerners, but as
mot ben nh lo au, s hu, tai san, con cai, gia far as Buddha-nature goes, how could you make
nh, van vanTo see the Buddha, cultivators such a distinction in it? This pleased the master
should first eliminate or put all distractions aside very much.
such as worry, possessions, properties, children, Nhat Thai Lng Trai: The same number on two
family, etc. faces of a diceSee Nhat Thai Lng Tai.
 2839

Nhat Thanh Loi Chan Cuong Tieu Khi: See trong vu tru eu la than. Trong khi nhat than giao
Nhat Thanh Loi Chan Thanh Tieu Khi. ch xem co mot v than duy nhat hien hu tren the
Nhat Thanh Loi Chan Thanh Tieu Khi: Mot gii nay va chu tr tren tat ca moi vat, bao gom ca
tieng sam no vang khien bao to noi len. Trong thien va ac tren i nayA more advanced form
thien, t nay co ngha la mot khi chng ngo th tat of religion than the primitive pantheism, whose
ca phien nao eu tieu tanStorms arise right after believers regard everything in the universe as god.
a burst of thunder and lightning. In Zen, the term While a primitive monotheism, which proclaims
means when one achieves realization, all kinds of that one and only one god exists in this world and
afflictions will be eliminated. presides over all things, including good and evil,
Nhat Thanh Nhat Thiet Thanh: One deed in this world.
includes allVi s ai giac cua Nh Lai, tat ca Nhat Thap Nhat The: Eleventh vowTru Chnh
chung sanh roi ay se at thanh ai giac. Mot nh T Nguyen (nguyen het thay chung sanh eu
ngi toan thien moi ngi roi ay se c toan tru trong chnh nh)Neu toi c lam Phat, ma
thien. Khi hanh gia at c mot iem, tat ca cac tri ngi trong coi nc chang tru ni nh-tu, roi
iem khac eu theo vi no (ch can at ngo vi diet o o, xin chang gi lay ngoi chanh giacI
mot cong an th tat ca moi cong an khac khong shall not attain supreme enlightenment if any
con can thiet na). ung nh triet hoc Hoa sentient beings in my land, especially the devas
Nghiem day: "Mot dung nhiep tat ca, tat ca dung and humans, would not certainly achieve supreme
nhiep mot. Mot la tat ca, ta ca la mot. Mot thau enlightenment and realize great nirvana.
nhiep tat ca, tat ca thau nhap lam mot. ieu nay Nhat That: Single realityNhat ThcThc tai
cung ung vi moi vat the, vi moi s ton tai." duy nhatChan ly toi thngThe one reality
Nhng hanh gia tu Thien nen luon nh rang ay The bhutatathataThe supreme fact, or ultimate
chang phai la phiem than luan, cung chang phai la reality.
thuyet ong nhat tnh g ca. No ro rang va n Nhat That Canh Gii: Canh gii nhat thatOne
gian nh vay: Khong co mot, khong co tat ca; true realm.
khong co tat ca, khong co motWith the Nhat That Canh Tr: Theo Giao S Soothill trong
Tathagatas enlightenment all beings were T ien Phat Hoc Trung HoaAccording to
enlightened. That is to say in the perfection of one Professor Soothill in the Dictionary of Chinese
all are perfected. When one point is gained, all Buddhist Terms:
other points go with it (when one koan is broken 1) Trang thai nhat that: The state or realm of
through, all other koans are no longer necessary). one reality.
As the Avatamsaka philosophy teaches: "The One 2) S chng ngo that tanh cua ch phap: The
embraces All, and All is merged in the One. The realization of the spirituality of all things.
One is All, and All is the One. The One pervades 3) Nh Lai phap than: The Tathagata-
All, and All is in the One. This is so with every dharmakaya.
object, with every existence." But, Zen Nhat That e: The truth of one realitySee e
practitioners should always remember that here is Nht Ngha Trung ao.
no pantheism, nor the the theory of identity. It's Nhat That Tha: Tha chan that (cu o chung
clear and simple like this: No One no All, no All sanh)The one method of salvation.
no One. Nhat That Tng: Tng chan nhThe state of
Nhat Than: One bodyKinh nghiem the nhap bhutatathata1) Thc tng: One true mark; 2)
vao tanh khong khi at c giac ngoThe Vt tren moi sai biet: Above all differentiation;
experience of thorough understanding of Sunyata 3) Bat chuyen: Immutable; 4) Am ch Phat tanh: It
at the time of attainment of enlightenment. implies the Buddha-nature; 5) Am ch tnh phi vat
Nhat Than Giao: MonotheismChu ngha nhat chat va ong nhat cua van hu: It implies the
than giaoNhat than giao la mot hnh thc ton immateriality and unity of all things.
giao tien bo hn tn ngng buoi s khai la phiem Nhat That Vien Tha: Nh Lai Vien Tha
than, cac tn o theo tn ngng nay xem moi vat Tathagatas Perfect Vehicle (in the Lotus Sutra).
 2840

Nhat That Vien Tong: The One Real and Perfect Reward-body of the Buddha within my own
SchoolThe school of the single, real perfection. body.
Nhat That Vo Tng: Single reality without (II) Li day cua Luc To ve mot the ba than t
marksVo tng la mot s that khong the phan tanh PhatThe Sixth Patriarchs teachings on
cach cThe one reality being indivisible is the three bodies of a single substance:
apart from all transient (or empty) forms, and is 1) Nay thien tri thc! Sac than la nha ca khong
therefore styled the formlessThe invisible. the quy y hng o, ba than Phat trong t
Nhat The: Mot iLifetime. tanh ngi i thay v eu co, v t tam me
Nhat The: One natureDu tng co khac, tanh khong thay tanh trong nen chay ra ngoai tm
van ongThough externally differing, in nature ba than Nh Lai, chang thay trong than co
the same. ba than Phat. Cac ong lang nghe toi noi khien
Nhat The Tam Bao: Tam Bao ba ngoi nhng co cac ong trong t than thay c t tanh co
cung mot tanh chat nh nc va songThe ba than Phat. Ba than Phat nay t ni t tanh
Triratna has three parts (Buddha, Dharma, and sanh, chang phai t ngoai ma c. Sao goi la
Sangha) of the same nature, as water and wave. Thanh Tnh Phap Than Phat? Ngi i ban
Nhat The Tam Phan: Trimurti (skt). tanh la thanh tnh, muon phap t ni tanh ma
1) Ba bieu hien cua mot ban chat duy nhat: sanh, suy ngh tat ca viec ac tc sanh hanh ac,
Three manifestations of a single essence. suy ngh tat ca viec lanh tc sanh hanh lanh.
2) Ba ngoi tri cua An o giao: Pham thien, Vi Nh the cac phap trong t tanh nh tri
Nu Thien va ai T Tai thien: The three thng trong, mat tri mat trang thng sang,
divinity of the Hindu trinity: Brahma, Vishnu v may che phu nen tren sang, di toi,
and Shiva. cht gap gio thoi may tan, tren di eu sang,
Nhat The Tam Than T Tanh Phat: Mot the ba van tng eu hien. Tanh cua ngi i
than t tanh PhatIn ones own body to have the thng phu du nh la may tren tri kia. Nay
Trikaya Three bodies of a single substanceTheo thien tri thc! Tr nh mat tri, hue nh mat
Kinh Phap Bao an, Luc To Hue Nang day: Co trang, tr hue thng sang, do ben ngoai chap
ba than t tanh Phat. Ni mot the ba than t tanh canh nen bi may noi vong niem che phu t
Phat, khien cac ong thay c ba than ro rang t tanh khong c sang suot. Neu gap thien tri
ngo t tanhAccording to the Platform Sutra of thc, nghe c phap chn chanh, t tr me
the Sixth Patriarchs Dharma Treasure, the Sixth vong, trong ngoai eu sang suot, ni t tanh
Patriarch, Hui-Neng, taught: There are three muon phap eu hien. Ngi thay tanh cung
bodies of a single substance, the self-nature of the lai nh the, ay goi la Thanh Tnh Phap Than
Buddha, so that you may see the three bodies and Phat. T tam quy y t tanh la quy y chn
become completely enlightened to your own self- Phat.Good Knowing Advisors, the form-
nature: body is an inn; it cannot be returned to. The
(I) Noi dung cua mot the ba than t tanh Phat three bodies of the Buddha exist within the
The content of the three bodies of a single self-nature of worldly people but, because
substance: they are confused, they do not see the nature
1) Ni t sac than quy y thanh tnh phap than within them and so, seek the three bodies of
Phat: I take refuge with the clear, pure the Tathagata outside themselves. They do
Dharma-body of the Budha within my own not see that the three bodies of the Buddha
body. are within their own bodies. Listen to what I
2) Ni t sac than quy y vien man bao than Phat: say, for it can cause you to see the three
I take refuge with the hundred thousand bodies of your own self-nature within your
myriad Transformation-bodies of the Buddha own body. The three bodies of the Buddha
within my own body. arise from your own self-nature and are not
3) Ni t sac than quy y thien ba c hoa than obtained from outside. What is the clear pure
Phat: I take refuge with the complete and full Dharma-body Buddha? The worldly persons
 2841

nature is basically clear and pure and, the ten always aware of your own transgressions and
thousand dharmas are produced from it. The never to speak of other peoples good or bad
thought of evil produces evil actions and the traits. Always to be humble and polite is to
thought of good produces good actions. Thus, have penetrated to the self-nature without any
all dharmas exist within self-nature. This is obstacle. That is taking refuge.
like the sky which is always clear, and the sun Nhat The Tanh: See Bnh ang.
and moon which are always bright, so that if Nhat The Tam: One Mind, Universal Mind
they are obscured by floating clouds, it is Nhat The Tam co ngha la cai Tam ai ong.
bright above the clouds and dark below them. Theo Hoang Ba Ng Luc, mot hom Thien s
But if the wind suddenly blows and scatters Hoang Ba thng ng day chung: "Ch Phat
the clouds, there is brightness above and cung tat ca chung sanh ch la cai tam Nhat The.
below, and the myriad forms appear. The Ngoai cai Tam o ra, khong co th g khac. Cai
worldly pesons nature constantly drifts like tam vo thuy ay von bat sinh bat hoai. No khong
those clouds in the sky. Good Knowing xanh, khong vang, khong hnh tng, dien muc.
Advisors, intelligence is like the sun and No khong thuoc pham tru nhng vat hien hu hay
wisdom is like the moon. Intelligence and phi hien hu va no cung la bat kha t ngh theo
wisdom are constantly bright but, if you are khai niem mi hay cu. No khong dai, khong ngan,
attached to external states, the floating clouds khong ln, khong nho v no vt qua moi gii han,
of false thought cover the self-nature so that it can o, danh tanh, tung tch va so sanh. o la ieu
cannot shine. If you meet a Good Knowing ban thay ngay trc mat ban, hay th bat au ly
Advisor, if you listen to the true and right luan ve no, ngay tc khac, ban se sa vao lam lac.
Dharma and cast out your own confusion and No cung giong nh khoang trong vo han khong the
falseness, then inside and out there will be tham do hoac o ac. Ch rieng cai Tam Nhat The
penetrating brightness, and within the self- la Phat va khong co phan biet nao gia Phat va
nature all the ten thousand dharmas will chung sanh, nhng chung sanh von chap trc hnh
appear. That is how it is with those who see tng va luon i tm Phat qua theo con ng ben
their own nature. It is called the clear, pure ngoai. Bang cach tm kiem nay ho mat Phat qua,
Dharma-body of the Buddha. v dung Phat e tm Phat va dung Tam e nam lay
2) Nay thien tri thc! T tam quy y t tanh la Tam. Mac dau ho co gang toi a en muon kiep,
quy y chn Phat. T quy y la tr bo trong t ho se khong bao gi at en Phat qua. Ho khong
tanh tam bat thien, tam tat o, tam siem khuc, biet rang neu ho dt cai tam phan biet va quen i
tam ngo nga, tam cuong vong, tam khinh noi lo au, Phat se hien ra trc mat ho, v cai Tam
ngi, tam lan ngi, tam ta kien, tam cong ay la Phat va Phat la moi chung sanh. Cai Tam ay
cao, va hanh bat thien trong tat ca thi, khong kem i khi phat lo ni chung sanh pham
thng t thay loi mnh, chang noi tot xau cua tuc, va cung khong ln hn khi phat lo ni ch
ngi khac, ay la t quy y. Thng t ha tam, Phat." Peter Matthiessen viet trong quyen ''Dong
khap hanh cung knh tc la thay tanh thong Song Chn au Rong': "Trong toa thien, moi ngi
at lai khong b ngan tre, ay la t quy y. ong thi la cai nga trong hien tai, cai nga trong
Your own mind takes refuge with your self- qua kh, va cai nga trong tng lai, tat ca cung
nature: Good Knowing Advisors, when your mot luc. Toi co cai nhn bao quat ve giao huan
own mind takes refuge with your self-nature, ai Tha c hieu nh la cai tam khong phan
it takes refuge with the true Buddha. To take biet, qua nhan thc rang cai goi e ngoi thien mau
refuge is to rid your self-nature of ego- en nay, ngon la cay en, cn ho hen, tieng ,
centered and unwholesome thoughts as well c Phat, hng tram, bc ve tren san nha, canh
as jealousy, obsequiousness, deceitfulness, cay thong, cn au nhoi, va y thc ve cac hien
contempt, pride, conceit, and deviant views, tng nay, va tat ca moi hien tng khac, eu co
and all other unwholesome tendencies cung chung y ngha va cung gia tr nh nhau. Va
whenever they arise. To take refuge is to be ngay hom sau, tat ca nhng g con lai trong tam toi

cung giong nh bot xa bong noi len roi lang le v
ra la cai tam 'cua toi' va tat ca moi cai tam khac
khap ni eu la s hien hien cai Tam Nhat The,
cai Tam ai ong, giong nh mot am vo so chim
choc ang bay len hp thanh mot bay, giong nh
nhng con san ho t hon chen chuc theo nhng con
nc tren mot b a dai, khong la mot, ma cung
khong khac, nh mot tao vat to ln vi mot linh
hon duy nhat."One Mind means a Universal
Mind. According to The Zen Teaching of Huang-
Po, one day, Zen Master Huang-Po entered the
hall and preached the assembly: "All the Buddhas
and all sentient beings are nothing but the One
Mind, beside which nothing exists. This Mind,
which is without beginning, is unborn and
indestructible. It is not green nor yellow, and has
neither form nor appearance. It does not belong to
the categories of things which exists or do not
exist, nor can it be thought of in terms of new or
old. It is neither long nor short, big nor small, for it
transcends all limits, measures, names, traces and
comparisons. It is that which you see before you,
begin to reason about it you at once fall into error.
it is like the boundless void which cannot be
fathomed or measured. The One Mind alone is the
Buddha, and there is no distinction between the
Buddha and sentient things, but that sentient
beings are attached to forms and so seek
externally for Buddhahood. By their very seeking
they lose it, for that is using the Buddha to seek
for the Buddha and using mind to grasp Mind.
Even though they do their utmost for a full aeon,
they will not be able to attain to it. They do not
know that, if they put a stop to conceptual thought
and forget their anxiety, the Buddha will appear
before them, for this Mind is the Buddha and the
Buddha is all living beings. it is not the less for
being manifested in ordinary beings, nor is it
greater for being manifested in the Buddha." Peter
Matthiessen wrote in The Nine-Headed Dragon
River: "In zazen, one is one's present self, what
one was, and what one will be, all at once. I have
a glimpse of the Mahayana teaching known as
nondiscrimination, perceiving that this black
cushion, candle flame, cough, belch, Buddha,
incense smell, wood pattern on the floor, pine
branch, sharp pain, and so awareness of these
phenomena, of all phenomena, are all of equal
2842
significance, equal value. And the next day, what
resolves in my mind like a soft soap bubble
swelling and soundlessly bursting is that 'my' mind
and all minds everywhere are manifestations of
One Mind, Universal Mind, like myriad birds
flying as one in a swift flock, like so many minute
coral animals, in the sway of tides on a long reef,
not the same and yet not different, feeding as one
great creature with a single soul."
Nhat The Toan Hao: Trong Phap than cua tat ca
ch Phat co cai nhat the toan hao va khong co s
ca biet nao phan khac caIn the Dharmakaya of
all Buddhas there is perfect unity, and no
differentiating individuation.
Nhat The Vien Dung: Du tng co khac, tanh
van ong, van vien dung khong tr ngai Perfect
harmony of one nature or a complete combination
of one nature. Though externally differing, in
nature the same.
Nhat Th: Mot phen i ai tien. Trong thien, t
nay ch cho viec khai ngoTo go to stool. In Zen,
the term indicates an opening up the intelligence
and bring enlightenment.
Nhat Thien: Sahasra (skt)Mot nganOne
thousand.
Nhat Thien Nh Bach Cong c: Mot ngan hai
tram cong c trong Kinh Phap HoaOne
thousand two hundred merits or powers of eye,
tongue and mind predicted in the Lotus sutra.
Nhat Thien Nh Bach Ngu Thap Ty Kheo: Mot
ngan hai tram nam chuc v Ty KheoTwelve
Hundred and Fifty Bhikshusay noi ve 1.250
Ty Kheo luon theo Phat sau khi Ngai chuyen Phap
Luan. Trong Kinh A Di a, co 1.250 v Ty Kheo
van tap ve nghe Phat t thuyet ve kinh nay. Trong
so 1.250 v nay co ba anh em ong Ca Diep vi hoc
tro cua ba ong cong lai la 1.000 v. Ong Xa Li
Phat va Muc Kien Lien vi hoc tro cua hai ong la
200 v. Ong Gia Sa T co 50 v. eu la nhng
ngi c c Phat o thoat khi Ngai va ac
ao. V cam tham an cua Phat nen cac v nay
thng hay theo Phat i khap ni niThe term is
used for the twelve hundred and fifty Bhikshus
who always accompanied the Buddha after He
turned the Wheel of Dharma. In the Amitabha
Sutra, there were twelve hundred and fifty
Bhikshus gathered around the Buddha to listen to
his preaching. The twelve hundred and fifty
 2843

Bhikshus composed of the three brothers Nhat Thiet Chan Ngon Tam: Heart of all true
Kashyapa together with their disciples with the wordsCot loi cua het thay chan ngonCh
total of one thousand, Sariputra and Phan au tien A c ngi theo phai Chan
Maudgalyayana together with their disciples with Ngon oc la AN va c nhan manh nh la tam
the total of two hundred, and Yasha with fifty. cua tr hueThe first Sanskrit letter A which is
These were all people who had become the pronounced AN by the Shingon School and
Buddhas disciples shortly after his enlightenment. emphasized as the heart of all wisdom.
They felt deep gratitude for the Buddhas Nhat Thiet Chung Sanh: Tat ca chung sanhAll
benevolence and followed Him everywhere. beingsAll living beingsAll sentient beings.
Nhat Thien Phat: Buddha-sahasra (skt)One Nhat Thiet Chung Sanh Bnh ang: Equality of
thousand Buddhas. all sentient beingsTnh chat bnh ang cua het
Nhat Thien That Bach Tac Cong An: Mot ngan thay chung sanh.
bay tram cong an trong Canh c Truyen ang Nhat Thiet Chung Sanh Chi Phu: Cha cua tat ca
LucOne thousand seven hundred koans in the chung sanhThe Father of all the living.
Record Concerning the Passing On the Lamp. Nhat Thiet Chung Sanh Chi T Phu: Am ch
Nhat Thien: c Phat la cha hien cua tat ca chung sanhThe
1) (1488-1567): Ten cua mot v danh Tang Trieu Father of all the livingThe Buddha.
Tien vao the ky th XVIName of a Korean Nhat Thiet Chung Sanh Do Nh Ky Than:
famous monk in the sixteenth century. Sarvabhutatmabhuta (skt)Coi tat ca than chung
2) (1533-1608): Ten cua mot v danh Tang Trieu sanh nh chnh than mnhConsider all sentient
Tien khac cung song vao the ky th XVI beings' bodies as our own bodies.
Name of another Korean famous monk who Nhat Thiet Chung Sanh Duc Lac Ch Can Hai:
also lived in the sixteenth century. Sea of the roots of desire and pleasure of all the
Nhat Thiet: Sabba (p)AllHet thayTat ca living.
EntireThe wholeAltogether. Nhat Thiet Chung Sanh Giai Tat Thanh Phat
Nhat Thiet Ac Nghiep: Het thay nhng hanh Qua: Tat ca moi chung sanh eu thanh Phat. Tat
ong ac ocAll evil activities. ca chung sanh eu co Phat tanh va cuoi cung roi
Nhat Thiet Ac Tai Sanh: Tat ca nhng tai sanh cung at c giac ngoAll beings accomplish
vao ac aoAll negative rebirths. Buddhahood. All beings become Buddha, for all
Nhat Thiet Bat Thien Phap: Het thay nhng have the Buddha-nature and must ultimately
phap hay hien tng bat thienAll unwholesome become enlightened.
dharmasAll unwholesome phenomenaAll Nhat Thiet Chung Sanh Gii: Cac the gii cua
unwholesome things. het thay chung sanhWorlds of all beings.
Nhat Thiet Bien Tr An: Nhat thiet Phat tam Nhat Thiet Chung Sanh Hai: Sea of all the living
anSeal of omniscienceDau an thau suot van beings.
s. . Nhat Thiet Chung Sanh Hoan Hy Kien Phat:
Nhat Thiet Bo Tat Gii: Toan bo gii luat cua Sarvasattva-priya-darsana (skt)Ten cua v Phat
Bo Tat hanhFull set of Bodhisattva precepts. tng lai cua the gii Ta Ba, v Phat ma khi thay
Nhat Thiet Bo Tat Ma Ha Tat: All Bodhisattvas mat Ngai chung sanh cam thay hoan hyName of
and Mahasattvas. a future Buddha of the Samsara world, the Buddha
Nhat Thiet Boi Tuc: Het sc ay uFully at whose appearance all beings rejoice.
replete. Nhat Thiet Chung Sanh Hy Kien Bo Tat : See
Nhat Thiet Chan Ngon Chu: Chu Chan Ngon Nhat Thiet Chung Sanh Hoan Hy Kien Phat.
(li chan that) c pho bay trong hai nhom Thai Nhat Thiet Chung Sanh Ly Ch Ac Thu:
Tang va Kim Cang giiAll the true word Sarvasattva-papa-prahana (skt)Mot loai tam
rulers, shown in the Garbhadhatu and Vajradhatu muoi a chung sanh xa ri ac aoA samadhi
groups. on a world free from all the evil destinies.

Nhat Thiet Chung Sanh Tinh Kh: Tinh chat cua
tat ca chung sanhVitality of all beings (the
quintessence or energy of all living beings).
Nhat Thiet Chung Sanh Vo Nang ong Lc: Tat
ca chung sanh vo nang ong lcPower that all
living beings cannot shake.
Nhat Thiet Chung The Gii Hai: Sea of all the
worlds.
Nhat Thiet Chung Dieu Tam Muoi: S tap trung
het thay cac vi dieu, loai tam muoi mang lai moi
cong c trang nghiemConcentration of all
mysteries, the samadhi, which brings every kind of
merit for ones adornment.
Nhat Thiet Chung Giao: Het thay cac li day cua
giao phapAll kinds of teachings.
Nhat Thiet Chung Hu Tnh: Het thay cac loai
hu tnhAll kinds of sentient beings.
Nhat Thiet Chung S Duyen Thanh Tnh: S
thanh loc het thay cac s duyen (canh la s
duyen)Purification of all kinds of perceptual
referents (asraya).
Nhat Thiet Chung S Y Thanh Tnh: S thanh
loc het thay cac ho trPurification of all kinds of
supports (alambana).
Nhat Thiet Chung Tam Thanh Tnh: S thanh
loc het thay cac tam trangPurification of all
kinds of mentation.
Nhat Thiet Chung Thanh Tnh: Het thay cac
loai thanh tnhAll kinds of purity.
Nhat Thiet Chung Thc: Thc th tam trong Bat
ThcThe eighth consciousness of eight
consciousnessSee Bat Thc.
Nhat Thiet Chung Tr: Sarvabija-jnana (skt)
Tr thong hieu c tat ca hay tr hieu ro s tng Nhat Thiet Ch Phat B Mat X Kinh: Sarva-
ac biet cua ch phapAll-inclusive cognition
All-knowing wisdom or wisdom of all the
particulars.
Nhat Thiet Chung Tr Thanh Tnh: S thanh loc
het thay cac loai trPurification of all kinds of
cognition.
Nhat Thiet Chung Tr Vo Lng: Omniscience
is infinite.
Nhat Thiet Chung T: Tat ca nhng hat giong
(Phat)All seeds.
Nhat Thiet Chung T Tang Thc: Cat cha thc, HoaAnother name of the Lotus Sutra.
ni ang lu tr tat ca cac chung tStore
consciousness that contains all seeds.
2844
Nhat Thiet Chung T Thc: Y thc cha ng
het thay cac chung tConsciousness containing
all seeds.
Nhat Thiet Chung Tng: Het thay cac loai ac
tnhAll kinds of characteristics.
Nhat Thiet Ch Bo Tat: Tat ca cac v Bo Tat
All Bodhisattvas.
Nhat Thiet Ch Bo Tat Tru: Tat ca cac bac hay
qua v cua ch Bo TatAll Bodhisattva stages.
Nhat Thiet Ch Hanh Kho: Sabbe-sankhara-
dukkha (p)See Nhat Thiet Hanh Kho.
Nhat Thiet Ch Hanh Vo Nga: Sabbe-sankhara-
anatta (p)See Nhat Thiet Hanh Vo Nga.
Nhat Thiet Ch Hanh Vo Thng: Het thay moi
s vat va hien tng eu vo thngAll
compound things are impermanent.
Nhat Thiet Ch Phap: See Nhat Thiet Phap.
Nhat Thiet Ch Phap Chung T: Hrich (skt)
Seed of all phenomenaHat giong cua het thay
cac hien tngThe content of the alaya-vijnana
as the seed of all phenomena.
Nhat Thiet Ch Phap Tng: Tat ca moi khai
niem ve hoa phapAll conceptualization of the
dharma.
Nhat Thiet Ch Phap Vo Thng: Sabbe-
dhamma-anicca (p)All things are
impermanentNhat Thiet Phap Vo ThngTat
ca cac s vat eu khong thng hang.
Nhat Thiet Ch Phat: Tat ca cac c PhatAll
Buddhas.
Nhat Thiet Ch Phat B Mat Phap Kinh: Sarva-
buddha-rahasya (skt)Ten khac cua kinh Phap
HoaAnother name of the Lotus Sutra.
buddha-guhyasthana (skt)Ten khac cua kinh
Phap HoaAnother name of the Lotus Sutra.
Nhat Thiet Ch Phat Chi ao Trang: Sarva-
buddha-bodhi-mandala (skt)ao trang cua tat
ca cac c Phat, ten cua mot trong 47 ten khac
nhau cua kinh Phap HoaAll Buddhas' bodhi-
mandala (place), name of one of forty-seven
different names of the Lotus Sutra.
Nhat Thiet Ch Phat Chi Tang Kinh: Sarva-
buddhanigudha (skt)Ten khac cua kinh Phap

Nhat Thiet Ch Phat ai Xao Phng Tien
Kinh: Sarvopaya-kausalya (skt)Ten khac cua
kinh Phap HoaAnother name of the Lotus Sutra.
Nhat Thiet Ch Phat Kien Co Xa Li Kinh:
Sarva-buddhaika-ghana-sarira (skt)Ten khac
cua kinh Phap HoaAnother name of the Lotus
Sutra.
Nhat Thiet Ch Phat Mi Phng Tam The:
Tat ca cac c Phat trong mi phng ba i All is from mindTheo Thien s Thch Nhat
Buddhas from ten directions from past, present
and future.
Nhat Thiet Ch Phat S Chuyen Phap Luan:
Sarva-buddha-dharma-cakra-pravartana
Ten khac cua kinh Phap HoaAll Buddhas'
Turning the Dharma Cakra (wheel of dharma),
another name of the Lotus Sutra.
Nhat Thiet Ch Phat S Ho Niem Kinh: Sarva-
buddha-parigraha-sutra (skt)Ten khac cua kinh
Phap HoaAnother name of the Lotus Sutra.
Nhat Thiet Ch Phat Tap Hoi a La Ni Kinh:
Sarva-buddhangavati-dharani (skt)Ten khac cua
kinh Phap HoaAnother name of the Lotus Sutra.
Nhat Thiet Ch Th Ve: Parivaras (p)Quyen
thuocFollowers.
Nhat Thiet Chng: Het thay cac chng ngai
All hindrances.
Nhat Thiet Cong c: Het thay moi cong c
(do tu hanh ma co)All virtues.
Nhat Thiet Duc Gii: Tat ca cac duc giiAll
realms of desire.
Nhat Thiet Gia Hanh: Tat ca cac phap tu hanh
All practices.
Nhat Thiet Giac Gia: Tat ca cac bac giac ngo
(ch Thanh)All enlightened beingsAll saints.
Nhat Thiet Giai Huyen: Tat ca moi th eu la
huyen ao va gia tamAll are illusory.
Nhat Thiet Giai Kho: Tat ca nhng g ma chung
ta kinh qua cuoi cung cung eu la khoAll
experiences are ultimately suffering.
Nhat Thiet Giai Khong: Tat ca moi th (van vat
va hien tng) eu la khongAll is emptyAll
are utterly non-existent.
Nhat Thiet Giai Khong Tong: Tong phai tin rang
tat ca cac phap eu khong hay khong co t tnh,
nh c giang day trong kinh ai Bat Nha hay
c Tam Luan tong tha nhan. ay la giao ly
cua ai Tha, phu nhan hu the cua s tn g sai
2845
biet vi hai hoc thuyet c s trenAll dharmas as
void, or devoid of specific character (sarva-
dharma sunyata or sarva sunyata), as taught by the
Prajnaparamita text or as admitted by the San-Lun
(Madhyamika) School. This is the teaching of the
Mahayana denying specific character (laksana
abhava) with the two elementary doctrines.
Nhat Thiet Giai Tam: Tat ca eu do tam ma ra
Hanh, o ue, vo nhiem. Nhuom bn, tinh khiet. o
la nhng y niem do tam thc chung ta tao nen.
oa hoa hong xinh ep ma chung ta va hai va
(skt) cam vao bnh la tinh khiet. Hoa ti tham, thm
ngat. Trai lai, thung rac ay rac ri, hoi thui kinh
khung. Nhng o la khi chung ta ch nhn vao be
mat. Neu chung ta nhn sau hn, chung ta se thay
rang ch trong nam hay sau ngay na, oa hoa
hong nay se tr thanh rac. Cung khong can phai
i en nam hay sau ngay, neu chung ta co mot
nhan quan sau sac va biet nhn ung oa hoa,
chung ta se thay ieu o ngay bay gi. Va neu
chung ta nhn vao thung rac, chung ta co the thay
rang trong vai thang na, nhng g co trong thung
rac nay co the tr thanh nhng rau qua ti tan,
tham ch mot oa hong... Neu ban la mot ngi
lam vn dung phan hu c, trong luc nhn hoa
hong, ban thay rac, va trong luc nhn rac, ban thay
hoa hong. Hoa hong va rac vao the "tng tc"
hoac "tiep hien". Khong co hoa hong, khong co
rac; va khong co rac, khong co hoa hong. Ca hai
can co nhau. Hoa hong va ong rac ngang bang
nhau. Rac cung qu bau nh hoa hong. Nhn sau
vao nhng y niem o nhiem va vo nhiem, chung ta
quay lai vi khai niem "tng tc" hoac "tiep
hien"According to Zen Master Thich Nhat
Hanh, defiled or immaculate. Dirty pure. These
are concepts we form in our mind. A beautiful
rose we have just cut and placed in our vase is
pure. It smells so good, so fresh. A garbage can is
the opposite. It smells horrible, and it is filled with
rotten things. But that is only when we look on the
surface. If we look more deeply we will see that
in just five or six days, the rose will become part
of the garbage. We do not need to wait five days
to see it. If we just look at the rose, and we look
deeply, we can see it now. And if we look into the
garbage can, we see that in a few months its
contents can be transformed into lovely

vegetables, and even a rose. If you are a good
organic gardener, looking at the garbage you can
see a rose. Roses and garbage inter-are. Without a
rose, we cannot have garbage, and without
garbage, we cannot have a rose. They need each
other very much. The rose and the garbage are
equal. The garbage is just as precious as the rose.
If we look deeply at the concepts of defilement
and immaculateness, we return to the notion of
interbeing."
Nhat Thiet Giai Thanh Phat: Moi chung sanh
eu se thanh Phat v ai cung co san Phat tanh
All beings become Buddhas, for all have the
Buddha-nature and must ultimately become
enlightened.
Nhat Thiet Hanh: Het thay moi s vat va hien
tngAll compound things.
Nhat Thiet Hanh Kho: Sabbe-sankhara-dukkha
(p)Het thay moi s vat va hien tng eu kho
All compounded phenomena are sufferingAll
compounded things are suffering.
Nhat Thiet Hanh Thien: Meditation on all
Mahayana practices and actionsThien ve thc
tap va hanh ong ai tha.
Nhat Thiet Hanh Tng: Het thay moi phng
phap tu hanhAll modes of cultivation.
Nhat Thiet Hanh Vo Nga: Sabbe-sankhara-anatta
(p)Het thay moi s vat va hien tng eu khong
co t ngaAll compound things are
egoless.
Nhat Thiet Hanh Vo Thng: Het thay moi s
vat va hien tng eu vo thngAll compound
things are impermanent.
Nhat Thiet Hien Hu: Tat ca nhng g hien
huAll existence.
Nhat Thiet Hoac: Het thay nhng can ngai trong
tam trAll mental disturbances.
Nhat Thiet Hu: Sarvabhava (skt)Tat ca van
huAll existent thingsAll things or beings.
Nhat Thiet Hu Bo: Hetavadinah (p)
Sarvastivadah (skt)Trng phai Thc Hu
(ngi ta cho rang La Hau La chnh la s to cua
trng phai nay). Trng phai nay chu trng van
hu eu la thc hu. Nhat Thiet Hu Bo, v bat
nguon t Thng Toa Bo chanh truyen, xng len
mot bac nan nghiem khac va tha nhan rang qua
kh va v lai eu la thc hu, bi v hien tai co can
e cua no trong qua kh va hau qua cua no trong
2846
v lai. Ngoai ra, phai nay con chu trng rang ba
giai oan cua thi gian phai hien hu tach ri
nhau, v nhng khai niem ve qua kh va v lai se
khong xuat hien trong chung ta neu khong co
nhng thc tai phan ly. Trong so cac trng phai
Phat Giao dung ch Phan th Nhat Thiet Hu Bo
gan vi Thng Toa Bo nhat. Giao thuyet cua
trng phai nay tieu bieu Trung Hoa qua nhng
cau Nga khong Phap hu, Tam the thc hu,
va Phap bon hang hu.The Realistic School
(claimed Rahula was the founder) which asserted
the reality of all phenomena. The Sarvastivada
School has its origin in the orthodox Theravada
School, raises a rigorous objection and asserts that
the past and the future are real, because the
present has its root in the past and its consequence
in the future. Besides, it holds that the three
periods of time ought to exist separately, because
the notions of past and future would not occur in
us without separate realities. Among the Buddhist
schools which adopted Sanskrit for their literary
medium, the Sarvastivadins come closest to the
Sthaviravadins. Their teachings represented in
Chinese by the words The self is empty, the
Dharma exists, The three times are real
existence, and The universe is eternal
existence.
Nhat Thiet Hu Bo Hien Tong Luan:
Abhidharma-kosa-samaya-pradipika-sastra (skt)
A Ty at Ma Hien Tong Luan, do Ngai Chung
Hien bien soanSee A Ty at Ma Cau Xa Luan.
Nhat Thiet Hu Bo Phap Uan Tuc Luan: See A
Ty at Ma Phap Uan Tuc Luan.
Nhat Thiet Hu Bo Phat Tr Luan: See A Ty
at Ma Phat Tr Luan.
Nhat Thiet Hu Bo Pham Loai Tuc Luan: See
A Ty at Ma Pham Loai Tuc Luan.
Nhat Thiet Hu Bo Thuan Chanh Ly Luan: See
A Ty at Ma Thuan Chanh Ly Luan.
Nhat Thiet Hu Bo Thc Than Tuc Luan: See
A Ty at Ma Thc Than Tuc Luan.
Nhat Thiet Hu Bo Tong: Hetavadinah (p)
Sarvastivadah (skt)See Nhat Thiet Hu Bo.
Nhat Thiet Hu Can Bon: Mulasarvastivadah
(skt)Mula-sarvastivada (skt)Tat Ba a bo
Can Ban Thuyet Nhat Thiet Hu BoMot nhanh
cua trng phai Nhat Thiet Hu Bo cho rang van
hu eu co thc hu. Trng phai Phat giao An
 2847

o ma gii luat a tr thanh tieu chuan cho hau Nhat Thiet Kho Hanh: Tat ca cac phap tu kho
het cac trng phai Tay Tang. Can Ban Thuyet hanhAll ascetic practices.
Nht Thiet Hu Bo, hay van hu eu la thc Nhat Thiet Khong: Total Voidnesse chng
huA branch of the Sarvastivadin Sect which ngo Nhat Thiet Khong, ngi ta phai la bo ba s
asserted the reality of things. An Indian Buddhist chap thuIn order to realize Total Voidness, one
school whose Vinaya became the standard for must do away with the three attachmentsSee
most traditions in Tibet. Original School of the Khong.
Preaching that All Things Exist, or the Nhat Thiet Kien Tru a: C a cua tat ca cac
fundamental doctrine that all things are real (the quan iemEntrenchment of all views.
reality of things). Nhat Thiet Kinh: The Tripitakaai Tang
Nhat Thiet Hu Can Bon Bo: See Nhat Thiet KinhThe whole of the Buddhist Canon.
Hu Can Bon. Nhat Thiet Kinh Am Ngha: Kinh giai thch am
Nhat Thiet Hu Lau: Tat ca nhng nhiem va ngha cua cac t trong kinh ienSutra of
trcAll contaminants. explanation of sound and meaning, i.e.
Nhat Thiet Hu Lau Tan: Tat ca nhng nhiem pronunciation and significance, of the whole of
trc eu cham dtAll contaminants are Buddhist canon.
extinguishedAll contaminations are Nhat Thiet Li Hu Tnh: Het thay nhng li ch
extinguished. cho loai hu tnhAll kinds of benefits for
Nhat Thiet Hu Tnh: Sabbasatta (p)Sarva- sentient beings.
bhuta (skt)Sarvasattva (skt)Tat ca chung sanh Nhat Thiet Li Loc: Tat ca li chAll benefits.
hu tnhAll sentient beings. Nhat Thiet Ma: Tat ca nhng ma quy hay
Nhat Thiet Hu Tnh Chung Sanh: See Nhat chng ngaiAll demonsAll hindrances or
thiet chung sanh. obstructions.
Nhat Thiet Hu Tnh Chung Sanh Giai Hu Nhat Thiet Me: Tat ca nhng ao tng me lam
Phat Tanh: Tat ca chung sanh eu co Phat tanh All delusions.
All sentient beings have the Buddha-natureAll Nhat Thiet Ngha Thanh: Sarvarthasiddhartha or
sentient beings possess the Buddha-nature. Siddhartha (skt)All wishes realized
Nhat Thiet Hu Trc Phap: Tat ca cac hien Unabridged name of Sakyamuni at birthTen at
tng nhiem trcAll tainted phenomena. ay u cho Phat Thch Ca luc Ngai mi an sanh.
Nhat Thiet Hu Vi: Tat ca phap hu viTat ca Nhat Thiet Nghiep: Tat ca nghiepTat ca moi
cac hien tng do duyen sanh (tat ca hien tng hanh ongAll activitiesAll karmas.
co ieu kien hay toan bo s vat va hien tng) Nhat Thiet Nghiep Chng: Tat ca nghiep
All phenomenaAll compounded phenomena chngTat ca moi chng ngai cua nghiep
All conditioned phenomenaThe phenomena or (hanh ong)All karmic hindrances.
all that is prodcued by causative action. Nhat Thiet Nghiep ao: Tat ca dong nghiep
Everything that is dynamic and not static. Tat ca moi hanh ongAll courses of activities
Nhat Thiet Hu Vi Phap: See Nhat Thiet Hu All courses of karmas.
Vi. Nhat Thiet Nhan Duyen: Tat ca nguyen nhan va
Nhat Thiet Khau Nghiep Tuy Tr Tue Hanh: ieu kienAll causes and conditions.
Revealing perfect wisdom in wordsTat ca khau Nhat Thiet Nhan Trung Ton: Tat ca nhng bac
nghiep eu tng ng vi tr tue Ba La Mat, mot c loai ngi ton knh nhatThe most
trong thap bat bat congAll speech is accordant honoured among men (Vairocana).
with wisdom or knowledge and wisdom, one of Nhat Thiet Nhat Tam Thc: Tat ca khong g
the eighteen different characteristics of a Buddha ngoai tamAll things are nothing but
as compared with BodhisattvasSee Thap Bat consiousness.
Bat Cong. Nhat Thiet Nhat Tam Tng: Tat ca eu la
Nhat Thiet Kho: Nhat thiet hanh kho hay moi th tamAll things are mind or mental.
eu a en kho auAll is suffering.

Nhat Thiet Nh Lai: Sarvatathagata (skt)Tat
ca cac c PhatAll the BuddhasAll
Tathagatas.
Nhat Thiet Nh Lai Bach Tan Cai Phat anh:
Sarva-tathagatosnisasitatapatra (skt)Tang long
trang tren nh au cua Phat mang y ngha tnh
c cua Phat la v chuyen luan vng che mat tat Thiet Nh Lai Tam nh An.
ca chung sanh, mot trong nhng danh hieu cua c
Quan The AmThe white umbrella or canopy
over the head of Buddha, indicating him as a
cakravarti, or wheel-king, one of the titles of
Avalokitesvara.
Nhat Thiet Nh Lai Bao: Ngoc bao chau cua ch
Nh Lai (trong phap gii Man a La, Lien hoa
ben tay trai va bao chau ben tay mat)The
talismanic pearl of all Buddhas (on the
Garbhadhatu mandala, lotus on the left hand and
talismanic pearl on the right hand).
Nhat Thiet Nh Lai Ch Phap Bon Tanh Thanh
Tnh Lien Hoa Tam Muoi: Lien Hoa Tam Muoi
cua Phat Ty Lo Gia Na t o Phat A Di a c Unnamability of ExistenceCai Khong vi y
sanh ra. Nh Lai thien nh, ban tanh cua moi hien
hu eu thanh tnh nh Lien HoaA lotus
samadhi of Vairocana from which Amitabha was
bornThe Tathagata meditation, that the
fundamental nature of all existence is pure like
the lotus.
Nhat Thiet Nh Lai anh Bach Tan Cai Kinh:
See Nhat Thiet Nh Lai Bach Tan Cai Phat anh.
Nhat Thiet Nh Lai nh: Thien nh cao nhat
c cac v Bo Tat tu tapThe highest samadhi
practiced by bodhisattvas.
Nhat Thiet Nh Lai Kim Cang The Gii:
Adamantine vow of all TathagatasLi the
nguyen nguyen thuy cua Nh Lai nh tieng rong
cua s t, nguyen rang tat ca ch chung sanh roi
se tr thanh nh Nh LaiThe original oath of
every Tathagata (with the roar of a lion, he
declares that all creatures shall become as
himself).
Nhat Thiet Nh Lai Nhan Sac Nh Minh Chieu
Tam Ma a: Mot loai tam muoi cua Phat Ty Lo
Gia Na, trong o anh quang nhan sac cua Nh Lai
chieu khapA Vairocana-samadhi in which the
light of the Tathagata-eye streams forth radiance.
Nhat Thiet Nh Lai O Sac Nh Sa Toi Thang
Tong Tr Kinh: Usnisa-vidhya-dharani (skt)
2848
Mot trong nhng bo kinh Mat giaoOne of the
sutras of Tantrism.
Nhat Thiet Nh Lai Tam nh An: Dau hieu at
c Phat quaThe sign of the assurance of
attaining Buddhahood.
Nhat Thiet Nh Lai Tat nh An: See Nhat
Nhat Thiet Nh Lai Tr An: Dau hieu tr tue cua
ch PhatSign of omniscienceA sign of the
wisdom of all Buddhas (a triangle on a lotus in the
Garbhadhatu group).
Nhat Thiet Phap: Sabbadhamma (p)
Sarvadharma (skt)All dharmasAll
phenomenaAll things, laws, existence, or
beingsCh phapTat ca cac phapVan
phapTat ca cac s vat, s hien hu.
Nhat Thiet Phap Bat Kha ac: All things are
ungraspable.
Nhat Thiet Phap Bat Kha Thuyet Khong:
Sarvadharma (skt)Emptiness of the
ngha la khong the goi ten cua Hien Hu. Cai
khong ve s bat kha thuyet cua tat ca cac s vat
ngha la g? V s hien hu nay phu thuoc vao
sang kien tng tng hay bien ke s chap cua
chung ta nen khong co t tnh nao trong no co the
c goi ten va c mieu ta bi cu phap cua tr
tng oi cua chung taWhat is meant by the
Emptiness of the Unnamability (khong the c
goi ten) of All Things? As this existence is
dependent upon our imaginative contrivance,
there is no self-substance in it which can be
named and described by the phraseology of our
relative knowledge. This unnamability is
designated here as a form of emptinessSee That
Chung Khong.
Nhat Thiet Phap Bat Sinh: Sarvadharma-
namanutpada (skt)Moi vat eu khong sanhAll
phenomena are unarisenAll things are unborn.
Nhat Thiet Phap e Nhat Ngha Tr: Tr biet ra
chan ly toi hau cua moi hien tngCognition of
the ultimate truth of all phenomena.
Nhat Thiet Phap Gii Quyet nh Tr An: Chan
ngon bao chng cua Phat Ty Lo Gia Na, mot bieu
tng qua o moi chung sanh eu co the at c
tr hue chac chan cua PhatThe true word of
assurance of Vairocana, the symbol through which
all may attain the sure Buddha-wisdom.
 2849

Nhat Thiet Phap Giai Vo T Tnh: Toan bo hien perceptibility, objectivity, efficiency, causality,
tng eu khong co t tnhAll phenomena lack dependence, mutuality, duality, multiplicity,
self nature. generality, individuality, etc. But all these
Nhat Thiet Phap Gii Sinh An: Mot trong ba dau characterizations have no permanence, no
hieu cua Man a LaOne of the three signs of stability; they are all relative and phenomenal.
the mandala (the sign of producing all things or The ignorant fail to see into the true nature of
realms). things, and become attached thereby to the idea of
Nhat Thiet Phap Gii T Than Bieu: S t hien a reality which is eternal, blissful, self-governing,
than cua PhatThe Buddhas self-manifestation and devoid of defilements. To be wise simply
to all creation. means to be free from these false views, for there
Nhat Thiet Phap Hu Vi: Tat ca phap sanh is nothing in them to be taken hold of as not
dietAll phenomenaAll that is produced by empty.
causative actionEverything that is dynamic, not Nhat Thiet Phap Khong Vo Sinh Vo Nh Vo T
static. Tnh Tng: Sarvadharmanam-sunyata-anutpada-
Nhat Thiet Phap Khong: Sarvadharma-sunyata advaya-nihsvabhava-lakshana (skt)Kha canh
(skt)Cai khong cua tat ca s vat va hien hien hu trong o tat ca cac s vat c xem la
tngAll objects are emptyEmptiness of all khong, khong c sinh ra, khong phai hai, va
thingsThe emptiness or unreality of all things khong co t tnhThe aspect of existence in
Tha nhan tat ca cac phap la Khong, cai o het which all things are to be regarded as empty,
sc ham ngu, v ch Dharma khong ch rieng cho unborn, non-dual, and without self-substance.
mot oi tng cua quan nang ma con ch cho ca Nhat Thiet Phap Trung: Ben trong het thay cac
oi tng cua t tng. Khi tuyen bo tat ca nhng hien tngWithin all phenomena.
th o la Khong, khoi can ban luan chi tiet na. Nhat Thiet Phap Vo Nga: Sarvadharma-
Nhng Kinh Bat Nha hien nhien co y khong e niratmanah (skt)Tat ca cac s vat eu khong co
nguyen trang tang a e e na ng nhng ngi hoc t ngaAll things are egoless.
Bat Nha mot cach triet e bang hoc thuyet Tanh Nhat Thiet Phap Vo Thng: Sabbe-dhamma-
Khong. Theo Long Tho, tat ca cac phap eu mang anicca (p)Tat ca cac s vat eu khong thng
cac ac sac nay: hu tng, tri tng, thc tng, hangAll things are impermanent.
duyen tng, tang thng tng, nhan tng, qua Nhat Thiet Phap Vo T Tng: Sarva-dharma-
tng, tong tng, biet tng, y tng. Nhng het laksanam (skt)Tat ca cac s vat eu khong co t
thay nhng tng o khong co thng tru bat bien; tng riengAll things have no distinctive marks.
tat ca eu la oi ai va gia hu. Pham phu khong Nhat Thiet Phat o: Tat ca cac coi PhatAll
the soi to vao ban chat chan thc cua cac phap, do Buddha lands.
o tr nen chap thu y niem ve mot thc tai thng, Nhat Thiet Phat Hoi: The assembly of all
lac, nga, va tnh. Khon ngoan ch co ngha la thoat Buddhas. There are two kinds:
khoi nhng quan iem ta vay o, v chang co g 1) Thai Tang gii: Garbhadhatu.
trong chung het, nen phai coi la KhongThe 2) Kim Cang gii: Vajradhatu.
assertion that all things (sarvadharma) are empty Nhat Thiet Phat Phap: Tat ca giao phap cua Phat
is the most comprehensive one, for the term giaoAll Buddhist teachings.
dharma denotes not only an object of sense, but Nhat Thiet Phat Phap a La Ni: Mental
also an object of thought. When all these are command of (all) qualities of BuddhahoodV an
declared empty, no further detailed commentaries tru ni lc vo uy cua Nh LaiMental command
are needed. But the Prajnaparamita evidently of all qualities of Buddhahood, as they are firmly
designs to leave no stone unturned in order to established in the powers and fearlessnesses of
impress its students in a most thoroughgoing the enlightened.
manner with the doctrine of Emptiness. According Nhat Thiet Phat Tam An: Trikona (skt)The
to Nagarjuna, all dharmas are endowed with these sign of omniscienceDau hieu tren ngc Nh Lai
characters: existentiality, intelligibility, (Phat Ty Lo Gia Na). Dau hieu ve tam (tam giac

la tren bong sen trang, mau trang tinh bieu tng
cho tr hue, nh tam giac ch xuong ch sc manh
ot chay duc vong va cam do)The sign on a
Buddhas breast (on Vairocana)The sign of
Buddha-mind (a triangle of flames above a white
lotus, pure white color representing wisdom,
pointing downwards to indicate power over or
burn up all passions, opposition, temptations).
Nhat Thiet Phien Nao Chng: Het thay tr ngai
gay nen phien naoAll afflictive hindrances.
Nhat Thiet Pho Mon Than:
1) Than bao gom u moi phng dien: Body that
encompasses all aspects.
2) V trai than ra khap bon phap gii: The one
who completely fills the four realms
(Dharmadhatu).
Nhat Thiet Phc c: Tat ca nhng phc Nhat Thiet The Gian Bat T Ngh Lc: Tat ca
cAll merits.
Nhat Thiet Phng Tien: Tat ca nhng phng
tienAll expedient means.
Nhat Thiet Qua Hoan: Tat ca nhng thieu sot
hay sai lamAll faults.
Nhat Thiet Sanh: Tat ca s sanh raAll births.
Nhat Thiet S Duyen: Toan bo oi tng tri
giacAll perceptual referents.
Nhat Thiet S Tri Canh: Tat ca s vat ma mnh
nhan biet cAll cognitive objectsAll
knowables.
Nhat Thiet S Tr: Tr biet het moi ni
Cognition of all places.
Nhat Thiet Tam The Ch Phat Hai: Sea of all
the Buddhas, past, present, and future.
Nhat Thiet Tanh: Tat ca cac tanhAll natures.
Nhat Thiet Tap Nhiem: Tat ca cac tap nhiem
All defilements.
Nhat Thiet Tam: Het thay cac trang thai cua
tamAll mental states.
Nhat Thiet Tam Cong Bat nh: Sabbacitta-
sadharana (p)All mental states
indetermined.
Nhat Thiet Thanh Van: All direct disciplesTat
ca cac e t Thanh VanAll direct Sound
Hearers.
Nhat Thiet Thanh Nhan: Tat ca cac bac Thanh
All adeptsAll sagesAll saints.
Nhat Thiet Than Nghiep Tuy Tr Tue Hanh:
Deeds are accordant with wisdomRevealing
2850
perfect wisdom in deedsTat ca than nghiep eu
tng ng vi tr tue Ba La Mat (lam theo tr tue),
mot trong thap bat bat congAll actions are in
accordance with knowledge and wisdom, one of
the eighteen different characteristics of a Buddha
as compared with BodhisattvasSee Thap Bat
Bat Cong.
Nhat Thiet Thap Gii Chung Sanh Giai Thanh
Phat: Het thay chung sanh trong mi phng
phap gii eu thanh PhatAll beings in the ten
realms attain Buddhahood.
Nhat Thiet The Gian Bat Kha ac: All worlds
are ungraspable.
Nhat Thiet The Gian Bat Kha Lac Tng:
Disaffection with all worldly thingsTh vi
moi th tren tran the.
the gian bat t ngh lcPower inconceivable to
any worldlings.
Nhat Thiet The Gian Nhao Kien Ly Xa ong
T: Sarva-loka-priyadarsana (skt)Name of a
work of commentary.
Nhat Thiet The Gian Thien Xao Tr: S hieu
biet moi chuyen cua the gianSkillful knowledge
of all mundane matters.
Nhat Thiet The Tuc Tr: Tr hue bieu biet moi
hien tng the gianWisdom that understands all
mundane phenomena.
Nhat Thiet Th: Sarvada (skt)Toan trToan
th hay bo th het tat ca moi th mnh co All-
bestowingOne who who gives his all.
Nhat Thiet Thien Kien Luan Chu:
Samantapasadika (skt)Giai thch ve quy luat
cua tat ca nhng cai nhn thien lanh
Interpretation on rules of all wholesome views.
Nhat Thiet Thien Kien Luat Chu: See Nhat
Thiet Thien Kien Luan Chu.
Nhat Thiet Thien: Thien quan nham phat trien t
are giac va giac tha en mc toi thngMeditation
on achieving the development of self and all
others.
Nhat Thiet Thien Can: Tat ca nhng can lanh
All wholesome roots.
Nhat Thiet Thien Kien: Tat ca nhng cai nhn
thien lanhAll wholesome views.
Nhat Thiet Thien Kien Luat Chu:
Samantapasadika (skt)Giai thch ve quy luat

cua tat ca nhng cai nhn thien lanh
Interpretation on rules of all wholesome views.
Nhat Thiet Thuyet Phap: Tat ca s giai thch cua
van hu eu thuyet phap cho chung taAll
explanations of the dharma.
Nhat Thiet Thc: Tat ca cac y thc va hieu
bietAll consciousnesses.
Nhat Thiet Thc Chung T: Hat giong cua tat ca
cac thcSeeds of all consciousnesses.
Nhat Thiet Tinh Tan: Het thay cac co gangAll
kinds of zeal.
Nhat Thiet Tnh L: Tat ca cac phap thien
nhAll meditations.
Nhat Thiet Tr: Sarvajnana (skt)Toan TrAll-
knowing knowledgeOmniscienceBuddha-
wisdomPerfect knowledgeMind
omniscienceTr thong suot moi chuyen hay tr
hieu ro thc tanh cua ch phapAll-knowing
wisdom or wisdom of the all which understand
everything clearly.
Nhat Thiet Tr a: Sarvajnana-bhumi (skt)
Stage of omniscienceGiai oan toan trNi
ma ch Bo Tat at c Phat trThe state or
place for Perfect knowledge or Buddha-wisdom.
Nhat Thiet Tr Gia: Omniscient oneBac thau
suot het moi s.
Nhat Thiet Tr Hue Gia: Bac toan trThe all-
wise one (Vairocana).
Nht Thiet Tr Lc Vo Ngai Dung: Nht thiet tr
lc vo ngai dung, v ch Bo Tat dung nht thiet tr
thanh chanh giacPower of omniscience,
attaining true enlightenment by omniscienceSee
Mi Lc Vo Ngai Dung.
Nhat Thiet Tr Nhan: Nht thiet tr nhan, v ch
Bo Tat thay pho mon phap giiThe eye of
omniscience, seeing the realm of reality in its
universal aspect.
Nhat Thiet Tr Nhan: Nhat thiet tr nhan cua mot
mot v PhatOmniscient endurance, that of a
Buddha.
Nhat Thiet Tr Tang: Repository of all wisdom
Kho cha toan bo tr tue.
Nhat Thiet Tr Tam: The Buddhas wisdom
mind.
Nhat Thiet Tr Thien: Sarvajnadeva (skt)The
deva of universal wisdom.
Nhat Thiet Tr Thuyen: Vessel of omniscience.
2851
Nhat Thiet Tr Tr: Tr tue cua ch Phat (bo e,
toan giac va thanh tnh)The wisdom of all
wisdomBuddhas wisdom (bodhi, perfect
enlightenment and purity).
Nhat Thiet Tr Tng: Sarvajnata (skt)See
Nhat Thiet Tr.
Nhat Thiet Tr Vo S Uy: Sarva-dharma-
bhisambodhivaisaradya (skt)Confidence in
OmniscienceConfidence in BuddhaFearlessly
realizing all thingsVo uy phat xuat t tr hieu
toan het thay s vat. Ch Phat co c Phat tr
biet tat ca nen chang s chiFearlessness
resultant from having full understanding of all
phenomena. The Buddha has the wisdom and
knowledge to know everything; therefore, there is
of nothing he is fearful of.
Nhat Thiet Tr Vo Uy: Confidence in Buddha
Fearlessly realizing all things.
Nhat Thiet Tng Tr: Sabbauta (p)Tr thong
suot het moi sOmniscient mind.
Nhat Thiet u Kho: Tat ca nhng lo au va au
khoAll distress and suffering.
Nhat Thiet Van: All things.
Nhat Thiet Van Phap: All thingsSee Nhat
Thiet Phap.
Nhat Thiet Vat: Tat ca cac vatAll objectsAll
things.
Nhat Thiet Vo Chng Ngai: Perfectly
unobstructedHoan toan thoat khoi moi chng
ngaiTuyet oi khong con b chng ngai
Absolutely free or unhinderedIllimitable
Universal.
Nhat Thiet Vo Chng Phap An Minh: Mot dau
hieu e vt thang chng ngaiA sign for
overcoming all hindrances (by making the sign of
a sword through lifting both hands, palms outward
and thumbs joined, saying Hail! Bhagavat!
Bhagavatsvaha!).
Nhat Thiet Vo Minh: Het thay cac loai u me
All kinds of ignorance.
Nhat Thiet Vo Ngai: Hoan toan thoat khoi moi
chng ngaiAbsolutely free or unhindered.
Nhat Thiet X: Samanta (skt);
1) Tat ca moi nen tang: All bases.
2) Tat ca moi ni: EverywhereUniversal
dhyana.
 2852

Nhat Thiet X Vo Bat Tng ng Chan Ngon: of onenessai Tha va Nhat Tha c dung
Chan ngon tng ng khap ni niThe true ong ngha vi nhau trong tat ca kinh ien ai
word that responds everywhere. Tha. Cai y niem xem giao ly cua c Phat la
Nhat Thiet Y: Tat ca cac yeu to tao thanhAll mot phng tien chuyen ch a nay ra t y niem
constituents. vt thoat qua dong luan hoi sanh t e at en
Nhat Thiet Y Tch Diet: Diet tr het tat ca cac ben b Niet Ban ben kia. Trong cac kinh ien Phat
yeu to tao thanh (can goc)Tranquilization of all giao, Phat e ra tha thang e tuy can c trnh o
constituents (all bases). cua chung sanh ma cu o. Ky that ai tha, Tieu
Nhat Thiet Y Nghiep Tuy Tr Hue: Mind is in tha, Trung tha hay Kim cang tha ch la nhng
accordant with wisdomMoi y nghiep eu lam ten khac cua Phat tha. Hanh gia co the cung luc
theo tr tue, mot trong mi tam ieu khong loi thc tap hay i tren bat c tha naoThe One
theo ai Tr o LuanMind is accordant with Vehicle. Mahayana and Ekayana are used
wisdom or all thoughts are in accordance with synonymously in all the Mahayana texts. The idea
knowledge and wisdom, one of the eighteen of considering the Buddhas teaching as an
distinctive characteristics or unique qualities of instrument of conveyance was doubtless
BuddhasSee Thap Bat Bat Cong Phap. suggested by that of crossing the stream of
Nhat Thiet Y Nghiep Tuy Tr Hue Hanh: Samsara and reaching the other side of Nirvana.
Revealing perfect wisdom in thoughtsSee Thap In Buddhist sutras, the Buddha talked about Yana
Bat Bat Cong. or Vehicle so that beings from different levels can
Nhat Thi: Ekamsamayam (skt)Mot thu no: absorb and practice Buddhism. In reality,
Thus I have heard (a session of expounding a Mahayana, Hinayana, Madhyamika, or Vajrayana
sutra)Tam thi: Provisional (temporary)Toan are only different names for Buddhayana.
bo, nhat loat: One and all. Cultivators can practice all three vehicles at once.
Nhat Thoc Pha Tam Quan: Ch'in Shan "A single Nhat Tha Biet Giao: One Vehicle of the
arrowhead smashing three barriers"See Nhat Distinct Doctrine.
Phoc Pha Tam Quan. Nhat Tha Bnh ang: Ichijobyodo (jap)The
Nhat Thon Quang Am Nhat Thon Kim: Thi gi equality of the One-Vehicle.
la tien bacTime is money. Nhat Tha Bo e: Nhat tha giac ngoThe
Nhat Thong: Mot hoiAn instantA moment. One-Vehicle enlightenment.
Nhat Thu ai, Nhat Thu Nai: Nhat Thu Thoi, Nhat Tha Bon Nguyen: Bon Nguyen Nhat
Nhat Thu DueMot tay xo, mot tay keo laiSee ThaOne-vehicle teaching of the primal vow.
Nhat Phong Nhat Thu. Nhat Tha Chan Phap: Phng phap can ban
Nhat Thuy T Kien: Chung sanh nhn nc qua 4 duy nhat cua c Phat nham giao hoa tat ca moi
cach: Coi tri nhn nc nh at bao thach; ngi chung sanh eu thanh Phat, v tat ca chung sanh
nhn nc nh nc; nga quy nhn nc nh mau eu co Phat tanh va cuoi cung roi cun g at c
mu; ca nhn nc nh mot ni e songThe same giac ngoThe unique and basic method of the
water may be viewed in four ways: Devas see it Buddha to teach and to convert all beings to
as bejewelled land; men see it as water; hungry accomplish Buddhahood and to become Buddha,
ghosts see it as pus and blood; and fish sees water for all have the Buddha-nature and must
as a place to live in. ultimately become enlightened.
Nhat Thuyet Bo: Ekabbohara (p) Nhat Tha Chan That Hoa: See Nhat Tha
Ekavyavaharika (skt)Trng phai Tieu tha cho Chan Phap.
rang van hu gia nh ch khong co thc the Nhat Tha Chi Bao: See Nht Tha Chi Bao.
Hinayana school (nominalistic) which considered Nhat Tha Chi Chau: Vien ngoc nhat tha
things as nominal without underlying reality. Pearl of the one yana (the Lotus Sutra).
Nhat Tha: Ekayana (skt)Ichijo (jap)One Nhat Tha Cu Canh Giao: Nhat tha vien giao
YanaCo xe duy nhatThe one Buddha-Yana c tm thay trong Kinh Phap HoaThe One
One Vehicle or Vehicle of OnenessThe Vehicle
 2853

vehicle in its final teaching, as found in the Lotus Nhat Thc e: Chan ly cua mot hien thc duy
Sutra. nhatThe truth of one realitySee e Nht
Nhat Tha Dieu ien: Toan thien ai tha quyet Ngha Trung ao.
oan ch mot con ng cu o trong Kinh Lien Nhat Thc Gii: Ekasanika (skt)See Gii Nhat
HoaThe Perfect Mahayana which declares one Thc.
way of salvationThe Lotus Sutra. Nhat Thc Tha: Con ng nhat tha chan
Nhat Tha Dieu Phap: Co xe duy nhat cua phap thcThe one method of salvationVehicle of
nhiem mauSingle vehicle of the fine dharma. single reality.
Nhat Tha ao: Ekayana-magga (p)The path Nhat Thc Tng: See Nhat That Canh Gii, and
of one vehicleThe way of vehicle of oneness Nht Thc Tng.
Nhat Tha ao, mot cach tu tap t niem x trong Nhat Thc Vien Tha: The Tathagatas perfect
Phat giao: niem than, niem tho, niem tam va niem vehicle.
phapPath of one vehicle, a way of practice of Nhat Thc Vien Tong: The one real and perfect
being mindful of the four basic subjects of school.
Buddhist meditation: body, feelings, mind and Nhat Thc Vo Tng:
mental qualities. 1) The one reality being indivisible is apart from
Nhat Tha Gia: The one-vehicle family or sect. all transient (or empty) formsFormless
Nhat Tha Hien Tanh Giao: One of the five Invisible.
divisions of the Avatamsaka School. 2) The invisibleThe one reality being
Nhat Tha Kinh: Scriptures of the single vehicle. indivisible is apart from all transient forms,
Nhat Tha Ly: See Nhat Tha Phap. and therefore styled the formless.
Nhat Tha Phap: Ekayana (skt)Giao ly nhat Nhat Thng: Mot phut mot giayIn a moment
thaOne vehicle dharmaOne vehicle (in one minute or one second).
methodGiao ly nhat tha, nh a c hien lo Nhat Thng: Mot phenOnce.
trong kinh Phap HoaTeaching of the one Nhat Tch Trng: Ichibo (jap)Nhat Tch
vehicle, as revealed in the Lotus Sutra. Trng la mot thuat ng Nhat Ban co ngha la
Nhat Tha Phap Mon: The one-vehicle method mot cay gay. ay la thuat ng trong nha Thien
as revealed in the Lotus Sutra. cua Nhat Ban ch viec dung gay cua mot thien s
Nhat Tha Phat: The one Buddha-Yana. la v li ch cua e t cua mnh"Ichibo" is a
Nhat Tha Thuyet: Ly thuyet nhat thaSingle Japanese term refers to one stick. This is the
Vehicle theory. Japanese Zen expression for the use of the stick
Nhat Tha Vien Tong: Lotus school of the by a Zen Master for the benefit of his disciples.
perfect teaching (One VehicleThien Thai Nhat Tien ao: ng ten bayAn arrows
Tong). flight.
Nhat Thc: One consciousnessTong Thanh Nhat Tien Lng oa: Nhat Tien Song ieu
Thc cho rang van hu duy tamThe Satyasiddhi Trong thien, t nay co ngha la mot cau noi ma
Sect considered that all things are just one mind. bac thien s co the kham pha va hieu ra ra s sau
Nhat Thc: The one reality (bhutatathata)See can cua li noi cua hai ngi hocAn arrow for
Nht Thc. two birds. In Zen, the term means Zen masters can
Nhat Thc Canh Gii: Nh Lai phap thanThe discover and understand two disciples in just one
Tathagata-dharmakayaCanh gii chan nh bat sentence.
bien va vt tren moi phan biet. Phat tanh la phi Nhat Tien Qua Tay Thien: Mot mui ten bay qua
vat chat va la ong nhat cua ch phapThe state khoi Tay Thien (An o), y noi canh gii sieu viet,
or realm of bhutatathata (reality) which is above tuyet het dau vetTo shoot an arrow all the way
all differentiation, immutable. Its the Buddha- (from China) to India. The term implies a
nature or the immateriality and unity of all things. supramundane realm without any traces.
The realization of spirituality of all things. Nhat Tien Song ieu: See Nhat Tien Lng oa.
Nhat Tieu: A smile.

Nhat Tieu Kiep: A small kalpaThi ky phat
trien va hoai diet cua vu truA period of the
growth and decay of a universeSee Nhat Tang
Nhat Giam.
Nhat Tinh: Mot chutA little bit.
Nhat Tinh Minh: Cai thanh tnh trong sang tuyet
dieu. Trong thien, t nay co ngha la t tanh thanh
tnh san co ni moi ngiA wonderful clarity
and purification. In Zen, the term means the
purification in everyone by nature.
Nhat Tinh S: Viec nho nhatA trivial work.
Nhat Toa Thc: Nhat toa thc ngha la ch an
ung buoi ch khong an vat gia ba an sang va hay ban tay, n v o lng cua An o thi
tra. ay la mot trong 12 hanh tu au a nham
giup hanh gia thanh tnh than tam va giai thoat
khoi tham duc ve an uong, ao quan, ni To eat
one meal a day means no food between breakfast
and the noon meal. This is one of the twelve
ascetic practices help practitioners purify the body
and mind and free from the desire of food,
clothing and shelterSee Thap Nh Hanh au
a.
Nhat Tram Nhat Thiet Tram: Chem mot moi la
chem het. Trong thien, t nay co ngha la khi can
ban vo minh b tieu diet, tat ca phien nao va vong
tng khac eu hetTo behead one means to
behead everyone. In Zen, the term means when
innate ignorance (basic ignorance) is eliminated,
all other afflictions and deluded thoughts are
eliminated.
Nhat Trat: Mot la nAn application form. In
Zen, the term indicates a mournful (doleful)
question.
Nhat Tran: A grain of dustMot hat buiAn
atomA particle.
Nhat Tran Phap Gii: Realm of an atomCa
phap gii trong mot nguyen t, ca vu tru trong
nhat tran. Nhat tran la mot vi vu tru cua toan vu
truThe whole in an atom, a universe in a grain
of dust. One grain of dust is a microcosmo of the
universe whole.
Nhat Tri Ban Giai: S hieu biet na viHalf-
baked knowledgeIncomplete (unfinished)
knowledge.
Nhat Tr: Cung nhau ong yUnanimousIn
chorus.
Nhat Tr: Gan chat hay chuyen vao mot ieu:
Stick to one thingGan chat s tu hanh cua mnh
2854
vao mot v Phat va mot bo kinh: To adhere to one
Buddha and one sutra.
Nhat Trung: iem Tra Nhat TrungRot tra cho
tat ca moi ngi trong trai ngTo pour out tea
for everyone in the monastic dining hall.
Nhat Trung Nhat Thiet Trung: See Nht Trung
Nht Thiet Trung.
Nhat Trc: Mot s kien: A factThu thuat
(thien): Techniques of Zen.
Nhat Trng Ma La: Mot phen ho thenAn
ashamed moment.
Nhat Tru: Hasta (skt)T Tc aCanh tay
xaAn arm, a unit of measurement of India in
ancient times.
Nhat Tu Nhat Thiet Tu: Tu mot hanh la tu tat ca
cac hanh. Trong thien, t nay co ngha la khi can
ban vo minh b tieu diet, tat ca phien nao va vong
tng khac eu hetTo cultivate one manner of
action means to cultivate all actions. In Zen, the
term means when innate ignorance (basic
ignorance) is eliminated, all other afflictions and
deluded thoughts are eliminated.
Nhat Tuc Giac: Overnight Enlightenment
Overnight GuestHsuan-ChiehTheo Canh c
Truyen ang Luc, khi en Tao Khe, Thien s
Huyen Giac Vnh Gia tay cam tch trng, vai
mang bnh bat i nhieu Luc 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.
Thi nhn goi la Nhat Tuc Giac. 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
 2855

hoc vi ong. Ve sau ong co trc tac bo Chng Dont go so quickly! Hsuan-Chiao said:
ao Ca, thnh hanh i. Neu chung ta suy Fundamentally there is nothing moving. So how
tng can than ve cau chuyen tren han thay rang can something be too quick? The Sixth Patriarch
trong moi cau noi Luc To eu lam san mot cai bay said: How can one know theres no movement?
cho Huyen Giac, nhng Huyen Giac, mot ngi a Hsuan-Chiao said: The distinction is completely
ngo, cam nhan c nhng cam bay nay va of the masters own making. The Sixth Patriarch
chuyen v tr t ke b tan cong thanh ngi tan said: You have fully attained the meaning of
cong. V the ma S rat c Luc To khen ngi. what is unborn. Hsuan-Chiao said: So, does
Hanh gia tu Thien phai thay Thien la mot nghe what is unborn have a meaning? The Sixth
thuat trong cai y ngha e t dien ta, no ch tuan Patriarch said: Who makes a distinction about
theo nhng trc giac va nguon cam hng cua rieng whether there is a meaning or not? Hsuan-Chiao
no, ch khong phai la nhng giao ieu va quy luat. said: Distinctions are meaningless. The Sixth
oi khi no cung co ve nghiem trong va trang Patriarch shouted: Excellent! Excellent! Now just
nghiem, oi khi lai tam thng va vui ve, gian d stay here a single night! During his time, he was
va xac thc, hoac b an va quanh co. Khi nhng called The One Enlightened Overnight. The
Thien s thuyet giang khong phai cac ngai ch next day, Hsuan-Chiao descended the mountain
luon luon day bang mieng, ma ca bang tay chan, and returned to Wen-Chou, where Zen students
bang nhng dau hieu bieu trng, hay nhng hanh gathered to study with him. Later he wrote the
ong cu the. Cac ngai anh, het, ay, va khi b cat Song of Certifying to the Way, which circulated
van cac ngai bo chay, hoac ch ngam mieng gia widely in the world. If we carefully ponder the
cam. Nhng tro khoi hai nay khong co cho ng above story, we will find that in every remark the
trong tu t hoc, triet hoc hay ton giao, va ch co Sixth Patriarch made a trap for Hsuan-Chiao; but
the c dien ta ung nhat la "nghe thuat Thien". Hsuan-Chiao, an enlightened being, sensed these
Cau chuyen tren ay la mot trong nhng phong traps and immediately changed his position from
cach cua nghe thuat Thien ma Luc To a dung e the attacked to the attacker. He was therefore
th thach s tham sau va tnh xac thc cua s lanh highly praised by the Sixth Patriarch. Zen
hoi va thc chng cua e tAccording to The practitioners should see Zen as an art in the sense
Ching-Te-Chuan-Teng-Lu, when Zen master that, to express itself, it only follows its own
Hsuan-Chiao arrived in Tsao-Chi to visit the Sixth intuition and inspirations, but not dogmas and
Patriarch. Upon first meeting Hui-Neng, Hsuan- rules. At times it appears to be very grave and
Chiao struck his staff on the ground and circled the solemn, at others trivial and gay, plain and direct,
Sixth Patriarch three times, then stood there or enigmatic and round-about. When Zen masters
upright. The Sixth Patriarch said: This monk preach they do not always do so with their mouths,
possesses the three thousand noble characteristics but with their hands and legs, with symbolic
and eighty thousand fine attributes. Ok monk! signals, or with concrete action. They shout, strike,
Where have you come from? How have you and push, and when questioned they sometimes
attained such self-possession? Hsuan-Chiao said: run away, or simply keep their mouths shut and
The great matter of birth and death does not pretend to be dumb. Such antics have no place in
tarry. The Sixth Patriarch said: Then why not rhetoric philosophy, or religion, and can be best
embody what is not born and attain what is not described as "art". The above story is one of the
hurried? Hsuan-Chiao said: What is embodied is manners of Zen art that the Sixth Patriarch utilized
not subject to birth. What is attained is to test the depth and genuineness of the disciple's
fundamentally unmoving. The Sixth Patriarch understanding and realizationSee Huyen Giac
said: Just so! Just so! Upon hearing these words, Vnh Gia Thien S.
everyone among the congregation of monks was Nhat T Xuat Gia Cu Toc Sinh Thien: Trong
astounded. Hsuan-Chiao formally paid his respects nha co mot ngi xuat gia la chn ho than thuoc
to the Sixth Patriarch. He then advised that he was eu c sanh len cac coi triJust one person
immediately departing. The Sixth Patriarch said: renounces the world to become a monk or a nun,
 2856

nine branches of relatives will be reborn in with the famous discourse of Buddha Sakyamuni
heavens. on Vulture Peak Mountain (Gridhrakuta). At that
Nhat T: One word. time, surrounded by a crowd of disciples who had
Nhat T Bat Thuyet: Ichiji-fusetsu (jap)Thuat assembled to hear him expound the teaching. The
ng Thien khong noi mot li am ch s kien Buddha did not say anything but holding up a lotus
trong bat c li day do nao cua c Phat, Ngai flower. Only Kashyapa understood and smiled. As
chang bao gi dung mot li nao e dien ta hien a result of his master, he suddenly experienced a
thc toi thng hay ban chat that cua van hu, v break through to enlightened vision and grasped
no thuoc lanh vc khong the noi c (bat kha the essence of the Buddhas teaching on the spot.
thuyet). Do hieu nh vay nen ngay sau khi at The Buddha confirmed Mahakashyapa as his
c toan giac, c Phat a khong muon thuyet enlightened student. Mahakashyapa was also the
giang nhng g mnh lieu ngo. Tuy nhien, v first patriarch of the Indian Zen.
thng xot chung sanh b troi buoc trong luan hoi Nhat T Chu: One-word mantraMot trong ba
sanh t nen Ngai anh chap nhan i thuyet giang. loai chu (ai chu, Tieu chu va Nhat t chu) One
e lam nh vay, Ngai a phai t ha trnh o ai of the three classes of spells (Great mantra, Small
Giac cua mnh xuong thanh trnh o hieu biet mantra, and One-word mantra).
thong thng. Trong Thien, tat ca nhng li ch Nhat T C Phong: Tnh cach sac ben cua mot v
day cua c Phat co ngha la ngon tay ch trang thien s khien ngi hoi dt het kha nang suy ngh
ch vi muc ch mang lai cho nhng ai ao c tu lung tung. Do o, nhng kha canh vi dieu tham ao
tap con ng dan en giac ngo va at c tr tue cua thien se c phi bay khong qua lieu tri ma
bat nha e hieu c mot cach sau sac ban chat qua chng triSharp characters of a Zen master
that cua van hu. Theo truyen thuyet Phat giao th cause the questioner to have no time of thinking in
s truyen thu rieng biet ben ngoai cac kinh ien utter confusion. Therefore, the wonderful and
a c bat au ngay t thi Phat Thch ca vi profoundly aspects of Zen will be displayed not
thi thuyet giang tren nh Linh Thu. Trc mot through understanding but through realization.
nhom ong o e, Phat ch gi cao mot bong sen Nhat T Kim Luan anh Phap: The one word
ma khong noi mot li nao. Ch co e t ai Ca golden wheel magical method (Chan ngon).
Diep bong ai ngo, hieu c y Phat va mm ci. Nhat T Kim Luan Phat anh Phap:
Sau o Phat a goi Maha Ca Diep, mot e t va Ekakasara-buddhosnisacakra (skt)The one word
giac ngo cua Ngai. Ca Diep cung chnh la v golden wheel magical method (Chan ngon).
trng lao au tien cua dong thien An oNot a Nhat T Phap Mon: A very special kind of
word is said, or not a word has been said or answer with just one main word repeated from the
declared refers to the fact that the Buddha in all questionTheo Canh c Truyen ang Luc,
his teaching or instruction never made use of a quyen XV, Thien s au ong nui au T hn
single word to describe ultimate reality, for it is ba mi nam, nhng thien khach qua lai tham van
not preachable. In consideration of this fact, after thng ay ca that. S dung bien tai vo uy tuy hoi
his complete enlightenment, the Buddha did not lien ap, ng c oi ap li le tinh vi rat nhieu.
want to teach at all. However, compassion for Ben canh o, thien s ai ong con co loi tra li
beings trapped in the cycle of life and death het sc ac biet ch vi mot ch chnh cua cau hoi
moved him. In doing this, he had to come down goi la "Nhat t phap mon". Mot hom, co mot v
from the level of true insight to that of Tang hoi: "The nao la Phat?" S ap: "Phat." V
everymans consciousness. In Zen, all the Tang lai hoi: "The nao la ao?" S ap: "ao."
teachings and instructions of the Buddha mean a V Tang lai hoi na: "The nao la Phap?" S ap:
finger-point for the purpose of giving those who "Phap."According to the Records of the
wish to cultivate a way leading to enlightenment Transmission of the Lamp (Chuan-Teng-Lu),
and prajna insight into the true nature of reality. Volume XV, Zen master Ta-Tong resided on
According to a Buddhist legend, the special Mount Tou-Tzi for more than thirty years,
transmission outside the orthodox teaching began provoking and advancing Dharma in all directions.
 2857

Those who came for his instruction often cha?" S ap: "Xac." V Tang lai hoi: "The nao
overflowed the hall. The master spoke in an la con mat cua chanh phap?" S ap: "Pho." V
unimposing manner, answering all questions, Tang hoi: "The nao la ao?" S ap: "Kh." V
aiding each persons development, and expressing Tang hoi: "Giet cha giet me th en trc Phat
great meaning with few words. Besides, Zen sam hoi, con giet Phat giet To th sam hoi au?"
master Ta-Tong also had a very special kind of S ap: "Lo." V Tang lai hoi: "V sao neu cha me
answer with just one main word repeated from the khong chu th khong i tu c?" S ap: "Thien."
question. One day, a monk asked, "What is the V Tang noi: "Con khong hieu." S noi: "Tham."
Buddha?" "Buddha," he replied. The monk asked, Thien s khong can noi quanh co, ho thng noi
"What is Tao?" "Tao," he replied. The monk thang va noi t nhng ap ngay vao trung tam cua
asked again, "What is the Dharma?" "Dharma," he van eA Japanese Zen term for one-word
replied. barrier is "ichiji-Kan". Being monosyllabic, the
Nhat T Phat anh Luan Vng: See Nhat T language is terse and vigorous, and a single word
Kim Luan Phat anh Phap. is made to convey so much meaning in it. While
Nhat T Quan: Ichiji-Kan (jap)Monosyllabic vagueness of sense is perhaps an unavoidable
word barriersOne word barriersThuat ng shortcoming accompanying those advantages, Zen
Thien cua Nhat Ban co ngha la Rao can bang knows how to avail itself of it, and the very
ch mot t ng. V oc am, nen li gon y manh, vagueness of the language becomes a most
mot ch buong ra la vo so ngha c gi len, powerful weapon in the hand of Zen masters.
them vao o y lai hoa ra m ho thanh mot li the They are far from wanting to be obscured and
hien nhien. Thien tan dung tanh chat thieu chan misleading, but a well-chosen monosyllable grows
xac ay cua ngon ng luyen thanh mot li kh at when it falls from their lips into a most pregnant
vao tay cac thien s. Khong phai Thien muon toi word loaded with the whole system of Zen. This is
ngha, muon anh lac hng, trai lai la kha c, a koan with just one-word. The famous koans of
nhng s that th mot khi ri khoi moi, ch mot one-word are Wu of Zhao-Chou Tsung-Shen
tieng n am thch ang ay u song ong len tat and Stop of Yun Men Wen Yen from the
ca y ngha, ganh tron tat ca giang sn Thien. ay following koan, example 8 of the Pi-Yen-Lu:
la loai cong an ch vi mot t ng. Nhng thoai "Toward the end of the summer period Ts'ui-yen
au mot ch noi tieng la ch Vo cua Thien s said in his instruction to the monks, 'The whole
Trieu Chau Tong Tham va ch Thoi cua Van summer long I've spoken to you, you younger and
Mon Van Yen, rut t cong an th 8 cua Bch older brothers; look here if Ts'ui-yen still has his
Nham Luc: "Vao cuoi mua an c kiet ha, Thuy eyebrows!' Pao-fu said, 'With people who steal,
Nham noi vi cac nha s tu tap lai e nghe mnh the heart is full of fear.' Ch'ang-ch'ing said,
giang phap rang: 'Trong ca mua he, ta hng ve 'They've grown!' Yun-men said, 'Stop!' (stop in
cac con, hi cac thay tu tre va gia; hay nhn xem Japanese is kan, which means barrier)". Zen
Thuy Nham co con u long may hay khong!' Bao master Yun-men is regarded as the one of the
Phc noi: 'Bon ke cp trong long bao gi cung foremost adepts in using the "one word barriers"
thay s ca.' Trng Khanh noi: 'Long ma y a moc When a monk asked him, "What is the sword of
roi!' Van Mon thot len: 'Thoi!'" Thien s Van Mon Yun-men?" He replied, "Hung!" "What is the one
c coi la mot trong nhng cao thu cua ky thuat straight passage to Yun-men?" asked the monk.
"Nhat T Quan". Mot v Tang hoi Van Mon: "The He replied, "Most intimate!" The monk continued
nao la gm bau Van Mon?" S ap: "To." V to ask, "Which one of the Trikaya (three bodies of
Tang lai hoi: "The nao la con ng thang i en the Buddha) is it that will sermonized?" He
cho Van Mon?" S ap: "Than." V Tang lai hoi: replied, "To the point!" The monk continued to
"Trong ba than Phat, than nao noi phap?" S ap: ask, "I understand this is said by all the old
"Yeu." V Tang hoi tiep: "Co c co noi 'ro roi masters, that when you know the truth, all the
nghiep chng hoa thanh khong, cha ro n xa karma-hindrances are empty from the beginning;
anh trang trai'. Toi khong biet Nh To ro hay but if you do not, you have to pay all the debts. I
 2858

wonder if the Second Patriarch knew this or not?" scriptures, at each writing thrice to pay homage to
Yun-men replied, "Most certainly!" The monk the Triratna.
asked, "What is the eye of the true dharma?" The Nhat T Thien: Ichiji-Zen (jap)One-word
master replied, "Everywhere!" The monk asked, ZenMot ch b mat e tra li cho mot cau hoi,
"What is Tao?" The master replied, "Walk on!" oi hoi cong phu thien quan mi hieu c. ay
The monk asked, "When one commits patricide, or la thien hay phng phap thien. Thuat ng nha
matricide, one goes to the Buddha to confess the Thien cua Nhat Ban co ngha la Thien mot t.
sin; when, however, one murders a Buddha or a ay la loai thien tap suy tng bang cach xem
Patriarch, where should one go for confession?" mot t ng noi ra cua thien s nh la mot cong an.
The master replied, "Exposed!" The monk asked, Thien s Trung quoc Van Mon Van Yen rat noi
"How is it that without the parent's consent one tieng ve nhng cong an Thien mot t cua mnh
cannot be ordained?" The master replied, "How trong truyen thong nha ThienA cryptic single-
shallow!" The monk said, "I cannot understand." word reply to a question, requiring meditation for
The master said, "How deep!" Zen masters has its apprehension. It is Zen or Chan method. One-
nothing to do with circumlocution; they are usually word Zen in Japanese language is "Ichiji-Zen".
direct and plain speakers but they hit the point of This is a meditation practice in which a single
the issues. word of a master is taken as a koan. Chinese Zen
Nhat T Quyet Thien: I Tzu Chueh (chi)One- master Yun-Men-Wen-Yen was famous in Zen
Word-Instruction ZenNhat T Quyet Thien la tradition for his one-word Zen koans.
phap mon thien nh oc ao c cac ao gia tu Nhat T Thoai au: Ichiji-Zen (jap)One-word
tap. Tu tap phap mon nay dai lau hanh gia co the head phraseSee Nhat T Thien.
nang sinh lc trong mot vai ngay bang mot so cach Nhat T Van Thu: The single-word Manjusri.
van ong ac biet cua hai ngon tay cai. Cach Nhat Tc: Mot hi thA breath (inspiration-
chnh xac cua nhng van ong nay c gi b expiration).
mat tuyet oi. Noi chung, Phat giao khong nhan Nhat Tc Ban Bo: Issoku-Hanpo (jap)Mot hi
manh en s ap dung cua van ong cho cac muc th i na bc trong thien hanhHalf a step at a
ch tu tap thien, mac dau Phat giao khong bac bo breathing on walking meditation.
s hu dung cua no, va con ap dung trong nhng Nhat Tc Nhat Thiet, Nhat Thiet Tc Nhat:
trng hp nhat nh nao o. Tuy nhien, Phat giao Mot la tat ca, tat ca la mot One is all and all is
chu trng rang "van ong" la mot loi luyen tap one (the essential unity of all things).
ho tr rat tot, nhng khong nen xem no la mot Nhat Tng: One aspectThe unique formThe
hnh thc tu tap thien nh chu yeuOne-Word- one mind in all thingsCommon mind in all
Instruction Zen is a unique meditation practiced by beings.
the Taoists. Through prolonged practices of this Nhat Tng Nhat V: Mot ac trng va mot v
meditation, the practitioners may raise the life One character and one taste.
force in few days by certain special movements of Nhat Tng Phap Mon: Ca phap ch co mot
his two thumbs. The exact manner of these tng duy nhatDharma gate of unity of
movements is kept highly secret. Generally characterThe unitary or monistic method where
speaking, Buddhism does not emphasize the all is seen as a unity.
application of movement for meditation purposes, Nhat Tng Tam Muoi: Chan nh tam muoiA
although it does not rule out its usefulness, and sammadhi for realizing that the nature of all
even applies it on certain occasions. As a whole, Buddhas is the same.
however, Buddhism holds that "movement" is a Nhat Tng Tam Muoi Nhat Hanh Tam Muoi:
good subsidiary exercise, but that it should not be The Samadhi of One Mark and the Samadhi of
treated as a primary form of meditation practice. One Conduct.
Nhat T Tam Le: Moi ch viet ve Phat phap eu Theo Kinh Phap Bao an, chng mi, Luc
phai le bai Tam BaoIn writing Buddhist To bao: Cac thien tri thc! Cac ong moi
ngi nen tnh tam lang nghe toi noi phap,

neu muon thanh tu chung tr phai at c
nhat tng tam muoi va nhat hanh tam muoi.
Neu tat ca cho ma khong tru tng, trong
tng kia, khong sanh yeu ghet, cung khong
thu xa, chang ngh cac viec li ch thanh hoai,
van van, an nhan iem tnh, h dung am bac,
ay goi la nhat tng tam muoi. Neu tat ca
cho i ng nam ngoi thuan mot trc tam,
khong ong ao trang, chn thanh Tnh o,
ay goi la nhat hanh tam muoi. Neu ngi u
hai tam muoi nay nh at a co cha hat
giong, nuoi dng ln len, thanh thuc c
hat kia, nhat tng nhat hanh cung lai nh
the. Nay toi noi phap v nh khi ma t khap
ca qua at, Phat tanh cua cac ong v nh hat
giong gap c s tham t nay thay eu phat
sanh, nng li ch day cua toi, quyet nh
c Bo e, y theo hanh cua toi, quyet nh
chng c dieu qua, hay nghe toi noi ke:
at tam cha hat giong,
Ma ri thay nay mam,
on ngo hoa tnh roi,
Qua Bo e t thanh.
According to the Flatform Sutra, Chapter Ten,
the Sixth Patriarch told the great assembly,
All of you Good Knowing Advisors should
purify your minds and listen to my
explanation of the Dharma. If you wish to
realize all knowledge, you must understand
the Samadhi of one Mark and the Samadhi of
One Conduct. If you do not dwell in marks
anywhere and do not give rise to hate and
love, do not grasp or reject and do not
calculate advantage or disadvantage,
production and destruction while in the midst
of marks, but instead, remain tranquil, calm
and yielding, then you will have achieved the
Samadhi of One Mark. In all places, whether
walking, standing, sitting or lying down, to
maintain a straight and uniform mind, to
attain the unmoving Bodhimandala and the
true realization of the Pure Land. That is
called the Samadhi of One Conduct. One who
perfects the two samadhis is like earth in
which seeds are planted; buried in the ground,
they are nourished and grow, ripening and
bearing fruit. The One Mark and One Conduct
are just like that. Now, I speak the Dharma,
2859
which is like the falling of the timely rain,
moistening the great earth. Your Buddha-
nature is like the seeds, which receiving
moisture, will sprout and grow. Those who
receive my teaching will surely obtain Bodhi
and those who practice my conduct certainly
certify to the wonderful fruit. Listen to my
verse:
The mind-ground contains every seeds;
Under the universal rain they all sprout
Flower and feeling-Sudden Enlightenment
The Bodhi-fruit accomplishes itself.
To noi ke roi bao: Phap kia khong hai, tam
kia cung vay, ao kia thanh tnh, cung khong
cac tng, cac ong de dat ch quan tnh va e
tam kia khong, tam nay von tnh, khong nen
thu xa, moi ngi t no lc tuy duyen i vui
ve. Khi ay ca thay chung eu lam le thoi
luiAfter speaking the verse the Master said,
Dharma is not dual nor is the mind, and the
Way is pure and without marks. All of you
take care not to contemplate stillness or
empty the mind. The mind is basically pure
and does not grasp or reject anything. Each of
you work hard and go well in harmony with
circumstances. At that time, his followers
made obeisance and withdrew.
Nhat Tng Tam Th Phat Tam: The mind of
oneness is Buddha-mindTheo Pat Enkyo O'Hara
trong quyen Lang Thien, Phat tam la cai tam
khong biet. o la tam nhat tng, trong moi tng
quan ay u hoac vi y thc ve moi tng quan
gia van vat, vat nho nhat van dung cha vat ln
nhat, va ngc lai. Khi chung ta nhan thc tat ca
moi vat theo tam cua Phat, cai tam ay thay tat ca
van vat nh mot. Chung ta co the trai qua kinh
nghiem ve cai nhat tng ay, nhng chung ta
khong the hieu c, v s hieu c gia nh
trc mot s tach ri. V the co nhieu giai thoai
trong Thien ve chuyen mot v s hoi thay: "Phat la
g?" Lan nay, thay tra li: "Tam la Phat." Sau o,
mot v s khac lai en hoi: "Phat la g?" Thay noi:
"Khong co tam, khong co Phat." Tam khong phai
la Phat. Va c nh the, nhng giao huan trong
Thien ch cho chung ta thay rang chung ta khong
the hieu c cai nhat tngAccording to Pat
Enkyo O'Hara in Village Zendo (New York City),
Buddha-mind is the mind of not knowing. It is the
 2860

mind of oneness, of complete intimacy with or Nhat Vat Bat Tng Lai (Zen): Empty-handed
awareness of the cosmic interrelatedness of all NothingnessNot a thing to bring or carry
things, the interpenetration of all things. When we awayKhong co cai g e mang i.
perceive things from the point of view of Buddha- Nhat Vat Trng Nien (Zen): Mot vat nhieu
mind, the mind sees all things as one. We can nam. Trong Thien, thuat ng nay ch tam tanh linh
experience this oneness, but we can't understand dieu ma c Phat To truyen rieng en ch To het
it, because understanding presupposes separation. the he nay en the he khac va cho en ngay
So there are many stories in Zen about a monk nayOne thing for many many years. In Zen, the
who asks a teacher, "What is Buddha?" In one, the term indicates the wonderful sacred mind that has
teacher will say, "Mind is Buddha." Later, when been transmitted from Sakyamuni Buddha to all
another monk comes to the same teacher and says, the Patriarchs generation after generation until the
"What is Buddha?" The teacher will say, "No present days.
mind, no Buddha." Mind is not Buddha. Over and Nhat Vi Tran: Particle of dustThe smallest
over again, the teachings of Zen are that you can't particleAn atomA microcosm of the universe.
understand the oneness. Nhat V: Ichi-Mi (jap)Ch mot v duy nhat (s
Nhat Tng Than Tam: One-ness of body and ong nhat cua van hu)One flavourThe same
mindHanh gia tu Thien nen luon nh rang hi flavourOne taste.
th cua chung ta la cau noi gia than va tam cua Nhat V Nhat Thiet V: Cac bac thng can
chung ta, la yeu to hoa giai va co kha nang tao chng ac mot giai v th ong thi ay u cong
nen nhat tng than-tam. Hi th va thuoc ve c cua tat ca giai vThose with superior
than xac va thuoc ve tam thc, va o la cong cu characters or faculties attain one stage, they
duy nhat co the ket hp, soi sang ca hai, mang en simultaneously achieve complete merits of all
cho ca hai s bnh an va tnh langZen stages.
practitioners should always remember that our Nhat V Thien: Ichimi-Zen (jap)One-taste
breath is the bridge from our body to our mind, the ZenThien mot v co ngha la thien t thi c
element which reconciles our body and mind and Phat hoac gia thien t thi cac v nguyen to (e t
which makes possible one-ness of body and mind. trc tiep cua c Phat). Hnh anh mui v thong
breath is aligned to both body and mind and it nhat da vao s the nghiem ve khong phan biet
alone is the tool which can bring them both hnh thc va cai h khongOne-taste Zen
together, illuminating both and bringing both (Ichimi-Zen) means the Zen from the Buddha
peace and calm. and/or the original patriarchs. One taste refers to
Nhat Tng Tr: Tr hue thay ro ac tnh la mot the experience of nondistinction of form and
cua hien huThe wisdom that all is bhutatathata emptiness.
and a unityWisdom that discerns the character Nhat V Uan: Ekarasa-skandha (skt)Tam thc
of unity of existence. co t luc vo thThe beginningless
Nhat Tng Vo Tng: One-ness means none- consciousness.
ness (there is no diversity). Nhat Vien: See Nhat Vien Vo Tru.
Nhat Vang: See Nht vang. Nhat Vien Vo Tru: I-chien (jap)Ten cua v s,
Nhat Vang Lai Qua: Sakadagamin (p) tac gia cua tap sach co ten la 'Gop Nhat Cat a'
Sakrdagamin (skt)Qua v ch con tai sanh mot Name of a monk, author of the book named
lanOnce-Returner fruit. 'Shaseki-shu' (Collection of Sand and Stone)See
Nhat Van Tan: Trong Thien lam, luc tru tr en ao Canh.
gap ai chung th ai chung ong loat le bai Nhat Vong a Tu: Khi cat len mot me li la
nghenh on ngaiIn a Zen monastery, when the xong, khong con say mot con ca nao. Trong thien,
abbot comes to see the assembly, everyone in the t nay co ngha la li noi cua bac thien s giac
assembly bows to greet him. ngo co the noi het y ngha quan trong va cot tuy
Nhat Vat Bat Tri: Dot ac can maiUtterly cua thien phapWhen raising up a good haul of
ignorant. fish (a batch of fish, a hand of fish), no fish can get
 2861

away. In Zen, the term means enlightened Zen Nhat Xien e Gia: Khong the sa cha c
masters' words can reveal all important meanings Incorrigible.
and essentials of ZenSee Trieu Chau Thach Nhat Xoa Cu Vng: Isaku (skt)Suryavamsa
Kieu. (skt)Cam Gia ThSee Nhat Chung Thien
Nhat Vong: Mot niem me vong. Trong Thien, khi Sanh.
vong tng khi ma chung ta bat chap c th t Nhat Xuc: Only one touchNgu Giac Nht
nhien chung se bien matOne deluded thought. XucSng trau va cham ao ca sa th trau lien
In Zen, if we are able to disregard when false c vang sanh ni coi tri (chung sanh du ch tiep
thoughts arise, they will naturally vanish. xuc vi ao Phat du can ct van c anh hng
Nhat Vo Ngai ao: Meditation on the one way tot cua ao Phat ma ti c thien ao)The ox
without barrier (the end of reincarnations in that by merely touching a monks robe with its
nirvana). horn was transformed into a deva.
Nhat Vo S Hu: Khong co tai san g ca Nhat Xc Xc ac: Lap tc xa la. Trong
Without a single thing in one's possession. thien, t nay co ngha la mot phen nhay vot ra
Nhat Vo S Tri: Dot te haiUtterly ignorant. khoi the gii nh bien, lien xa ri tat ca vong tng
Nhat Vo S Trng: Khong co kha nang g ac phien naoTo get away immediately. In Zen, the
bietWith no special ability. term means once leaping out the world of duality,
Nhat Vu: A rainA lesson or teaching from the one will immediately depart from all deluded
Buddha. thoughts and afflictions.
Nhat Xan: Mot ba anA meal. Nhat:
Nhat Xien e: Icchantika or Atyantika (skt) 1) Ngay: Surya (skt)The sunDay.
One without desire for Buddha-enlightenment, or 2) Nc Nhat: Japan.
unable to become BuddhaAn unbeliever Nhat Ao (1565-1630): Ten cua mot v danh Tang
(unbelief or abandoned character)An enemy of Nhat Ban thuoc tong Nhat Lien vao the ky th
the goodoan thien can gia, ngi khong co y XVIName of a Japanese famous monk of the
hng giac ngo Phat, ke thu cua thien phap. Ngi Nichiren Sect in the sixteenth century.
cat t moi thien can. Nhat Xien e la hang ngi Nhat Ban: Nc Nhat, ni ma Phat giao a c
cung hung cc ac, mat het tat ca cac can lanh, truyen sang t Cao Ly vao the ky th sau, va t
khong the nao giao hoa khien cho ho tu hanh chi Trung Hoa vao the ky th bayJapan, where
c het. Tuy nhien, Nhat Xien e cung ap dung Buddhism was introduced there from Korea in the
cho Bo Tat nguyen khong thanh Phat cho en khi sixth century, and in the seventh century from
nao tat ca chung sanh eu c cu o. Trong China.
Kinh Lang Gia, c Phat nhac Mahamati: Nay Nhat Ban An o Hoc Phat Giao Hoc Hoi: Hoi
Mahamati, v Bo Tat nhat xien e biet rang tat ca nghien cu ve An o va Phat giao tai Nhat Ban,
s vat eu trong Niet Ban t luc khi th, nen c thanh lap tai ong Kinh sau chien tranh the
van gi mai khong nhap Niet BanOne who cuts gii lan th IIJapanese Association of Indian
off his roots of goodness. The Atyantika are and Buddhist Studies, founded in Tokyo
people who are extremely evil and wicked, having after World War II.
lost all senses of goodness. It is impossible to Nhat Ban at Ma Tong: Nihon-Daruma-shun
change, transform, or influence them to take a (jap)The Japanese Tamo (Dharma) sect
cultivated path. However, this also applied to a Japanese Meditation or Intuitional SchoolSee
Bodhisattva who has made his vow not to become Thien Tong Nhat Ban.
a Buddha until all beings are saved. In the Nhat Ban Hien Mat Giao: Kenmitsu (jap)
Lankavatara Sutra, he Buddha reminded Japanese Exoteric-Esoteric BuddhismPhat Giao
Mahamati: Oh Mahamati, the Bodhisattva- Hien Mat Nhat BanPhat Giao Hien Mat hay
icchantika knowing that all things are in Nirvana Kenmitsu la mot t ng bac hoc e ch cho he
from the beginning refrains forever from entering thong t tng va tu tap a che ng Nhat Ban suot
into Nirvana. thi trung co, c nha s hoc Nhat Ban Kuroda
 2862

Toshio e nghKenmitsu Buddhism is a Nhat Chung Thien Sanh: Isaku (skt)

scholarly term for the dominant system of Suryavamsa (skt)Cam Gia ThNhat Xoa Cu
Buddhist thought and practice in medieval Japan, VngV vua thi co cua Potala va la to tien
proposed by the Japanese historian Kuroda Toshio cua dong Thch CaAn ancient king of Potala
(1926-1993). and ancestor of the Sakya line.
Nhat Ban Phat Giao Hoc Hoi: Hoc hoi Phat giao Nhat Cung: Cung ien mat tri, ni tru ngu cua
tai Nhat Ban, c thanh lap tai ong Kinh vao Nhat Thien TThe sun-palace, the abode of the
nam 1928Japanese Buddhist Research sun ruler.
Association, founded in Tokyo in 1928. Its former Nhat Dch Phat ien: Kinh luan Phat giao a
name was The Nippon Buddhist Research c dch sang Nhat ng Buddhist sutras and
Association. sastras which are already translated into Japanese.
Nhat Ban Thien: Thien tong Nhat Ban gom ba Nhat Dien Kien Phat: Jitsu-Men-Butsu-Ken
phai: Lam Te do Thien s Vinh Tay truyen lai; (jap)Nhat Dien Phat, Nguyet Dien Phat.
Tao ong do Thien s ao Nguyen truyen; va Nhat Dien Phat: Nhat Dien Phat vi tho mang la
Hoang Ba do Thien s An Nguyen Long Kh 1.800 nam, ngc lai vi Nguyet Dien Phat ma
truyenThe Japanese Zen School which includes tho mang ch co mot ngay mot em The Sun-
three sects: The Rinzai Sect, handed down by Zen Face Buddha, whose life is 1.800 years, in
master Myoan Eisai (Ming-an Jung-hsi (1141- contrast with the Moon-Face Buddha, whose life
1215); the Soto Sect, handed down by Zen master is only a day and a night.
Dogen (1200-1253); and the Obaku (Huang-Po) Nhat Dien Phat, Nguyet Dien Phat: "Sun Face
Sect, handed down by Zen master Ingen Ryuki Buddha, Moon Face Buddha"ay la chu e cua
(Yin-Yuan-Lung-Chi (1592-1673)See Thien th du th ba trong Bch Nham Luc. Ma To xuat
Tong Nhat Ban. hien trong cac th du 30 va 33 cua Vo Mon Quan,
Nhat Ban Tnh o Phat Giao My Thuat: Nen cung nh trong th du th 3, 53 va 57 cua Bch
my thuat cua Phat giao Tnh o Nhat BanThe Nham Luc. Chung ta hieu ve tam cua ngai nhieu
Art of the Japanese Pure Land Sect. hn qua nhng cong an nay hn la qua nhng d
Nhat Bnh: Every day work. kien lch s ve cuoc i cua ngai. ay, trong
Nhat Cap: 1) Cung cap hang ngay: Daily supplies, Bch Nham Luc 3, noi ve "Nhat Dien Phat,
to supply on a daily basis; 2) Nhu cau hang ngay: Nguyet Dien Phat." Mot hom khi Ma To co benh,
Daily demands. vien chu en tham, hoi: 'Dao nay than the Hoa
Nhat Chieu: Divakara (skt)a Ba Ha LaTen Thng the nao?' Ma To ap: 'Mat tri Phat, mat
cua mot nha s ngi mien Trung An (vao khoang trang Phat.' Mai en ngay nay van co ngi hieu
676-688 sau tay Lch). Ngi Trung Hoa goi la s lam noi rang Ma To a day vien chu: 'Mat trai la
Nhat ChieuName of an Indian monk (sramana) mat tri, mat phai la mat trang.' Ky that, chung ta
from central India (676-688 A.D.). The Chinese khong ro co phai Ma To muon day vien chu hay
call him Jih-Zhao. khong; tuy nhien, khi noi nh vay co the la chung
Nhat Chieu T Chau: Mat tri chieu khap bon ta a hieu sai lam y cua To muon g. Chnh v vay
chauThe sun shines in four continentsSee T ma hanh gia nen luon nh rang con ng hng
Chau. thng ngan thanh chang truyen, ma chung ta lai
Nhat Chung: Surya-ramsa (skt)Surya-vamsa nhoc hnh nh kh bat bong. Cai cau 'Nhat Dien
(skt)Mot trong nam ho cua dong Thch Ca. Phat, Nguyet Dien Phat' that la kho thay, ma
Tng truyen to tien cua dong ho Thch Ca c chnh ngay thien s Tuyet au cung thay kho ma
sanh ra bi mat tri t trong cay ma hai nhanh xac nhan c no la the nao. Hanh gia tu thien
One of the five surnames of Sakyamuni, sun-seed phai lui ve vi chnh mnh va xem xet cho ky
or lineage, his first ancestors having been trc khi chung ta muon tm xem Ma To muon noi
produced by the sun from two stalks of sugar- g. Tuy nhien, trc khi lam chuyen nay, chu ng ta
cane. hay lang nghe li khuyen cua thien s Tuyet au
qua hnh anh 'hai mi nam ang cay dung cong tu
 2863

hanh' cua chnh ong thay v bo th gi i tm y Nhat Dung Vo S Biet, Van Thuy Cap Ban Sai:
ngha cua cong an nay"Sun Face Buddha, Moon Cong viec hang ngay khong co g khac biet; i
Face Buddha" is the third example in the Pi-Yen- ganh nc va lay cui veMy everyday affairs are
Lu. Ma-tsu appears in examples 30 and 33 of the no different, hauling water and carrying
Wu-Men-Kuan and in examples 3, 53 and 57 of firewoodTheo Bch Nham Luc, mot Thien s a
the Pi-Yen-Lu. We learn more about the mind of noi vi e t:
Chao-chou from these koans than from all "Nhat dung vo s biet
historical data concerning his life and significance. Duy ngo t ngau hai
Here, for instance, is example 3 of the Pi-Yen-Lu, au au phi thu xa
regarding "Sun Face Buddha, Moon Face X x vat tng quai
Buddha." One day when the Great Master Ma was Chau t thuy vi phu
unwell, so the temple superintendent asked him: Khau sn tuyet iem ai
'Teacher, how has your venerable health been in Than thong tnh dieu dung
recent days?' The Great Master replied: 'Sun Face Van thuy cap ban sai."
Buddha, Moon Face Buddha.' Till these days, (Cong viec hang ngay cua toi
many people say that Master Ma was teaching the khong co g khac
superintendent that: 'It is here, the left eye is the Ch rieng toi hai hoa t nhien
Sun Face, and the right eye is the Moon Face.' As Khong nam gi, cung khong buong bo
a matter of fact, it is not clear if Master Ma was Khong theo cung khong chong
intentionally teaching the superintendent or not; Lau son gac ta co g qu?
however, by saying this, we could have missed oi nui khong mot ngan bui
what Master Ma was about. Therefore, Zen Than thong va van dung than ky
practitioners should always remember that the i lay nc va ganh cui ve.)
single road of transcendence has not been According to The Blue Cliff Record, a Zen master
transmitted by a thousand sages; we trouble told his disciple:
ourselves with forms like monkeys grasping at "My everyday affairs are no different:
reflections. The phrase 'Sun Face Buddha, Moon Only I myself naturally harmonize.
Face Buddha' is extremely difficult to see; even No place is grasped or rejected,
Zen master Hsueh-Tou finds it difficult to verify Nowhere do I go for or against.
this. Zen practitioners should take a step back on Who considers crimson and purple honorable?
our own and look before we try to find what The green mountains have not
Master Ma was about. However, before doing a speck of dust.
this, let's listen to Zen master Hsueh-Tou's advice Spiritual powers and their wondrous
through the image of his twenty years of diligent functioning
cultivation instead of spending time to find the Hauling water and carrying firewood."
meaning of this phrase. Nhat Gii an: The altar of the law.
Nhat Dieu: Mat tri, mot trong cu dieu, thuoc Nhat Hng (1246-1333): Ten cua mot v danh
oan tuy tung cua Nhat Thien, ong o cua Thai Tang Nhat Ban thuoc phai Phu S, tong Nhat Lien
Tang GiiThe sun, one of the nine luminaries; vao the ky th XIIIName of a Japanese famous
one of the retinue of the sun ruler shown in the monk of the Fuji branch, Nichiren Sect, in the
Eastern part of Garbhadhatu group driving three thirteenth century.
horsesSee Cu Dieu. Nhat Ky: JournalDiary.
Nhat Dung: Nhat Lien: Nichiren (Jap)Nitchiren (Jap)Con
1) S dung hang ngay: Daily useDaily goi la Tan Lien Hoa Tong, mot tong phai cua Phat
expenses. Giao Nhat Ban do ngai Nhat Lien sang lap. Cac
2) Van dung thien phap trong tu tap hang ngay: tn o phai Nhat Lien sung mo tung Nam Mo
To utilize Zen methods on daily cultivation. Dieu Phap Lien Hoa Kinh hoa nhp vi tieng
trong manh me cua hoAlso called New Lotus
 2864

School, a branch of Japanese Buddhism founded solstice day, congratulations to all of you with the
by Nichiren (1222-1282). Nichiren believers best benefits."
devotedly recite Namo Wonderful Dharma Lotus Nhat Ngo a Tam Canh: Gia tra go canh ba.
Sutra to the vigorous accompaniment of their ay la mot trong nhng loai cau ky ac cua nha
own drum-beating. thien, co ngha la trong canh gii thien ngo khong
Nhat Lien Chan Tong: Nichiren ShoshuCung con vong tng phan biet va oi lapTo strike
c biet en nh la Nhat Lien Chan Tong, mot the third watch at noon time. This is one of many
trong hai trng phai ln ng thi, cung vi kinds of wonderful phrases in Zen, meaning in the
trng phai kia la Soka-Gakkai, ho t cho mnh la realm of enlightenment, there are no more
nhng dong truyen tha t thi Nhat Lien Also discriminations and oppositions from deluded
known as the True School of Nichiren, one of thoughts.
the two main contemporary organizations, along Nhat Ngung Trung: Gi T, 10 gi sang. Tong
with Soka-Gakkai, that trace themselves back to Thien Thai cho rang gi nay la gi cua tr hue Bat
Nichiren (1222-1282). Nha10 AM styled by the Tien-Tai the hour of
Nhat Lien ai Thanh Nhan: Nichiren-Daishonin wisdom.
(jap)See Nhat Lien. Nhat Nguyet: Sun and moon.
Nhat Lien Tong: Nichiren (jap)New Lotus or Nhat Nguyet ang Minh Phat: Candra-Surya-
Lotus-pietism (Mahayanistic)Tong phai nay Pradipa (skt)Kandrarkadipa (skt)Ji-Tsu-
mang ten cua ngi sang lapThis sect is called Getsu-Tomyo-Butsu (jap)Sun Moon Lamp
after its founder, Nichiren. BuddhaSun Moon light BuddhaSun Moon
Nhat Long (1383-1464): Ten cua mot v danh TorchlightTheo Pham T cua Kinh Phap Hoa,
Tang Nhat Ban, To cua chi phai Phap Hoa, tong i qua kh co hai van v Phat co cung ten la Nhat
Nhat Lien vao the ky th XVName of a Nguyet ang Minh Phat, a ke tiep nhau xuat
Japanese famous monk, First Patriarch of the Fa- hien ni i ma thuyet Kinh Phap Hoa. Ngay va
Hua branch, Nichiren Sect, in the fifteenth c Phat Nhat Nguyet ang Minh la ngay mong
century. mi trong thangSun Moon light (name of a
Nhat Luan: Ngoai vien mat triThe sun disc, Buddha). According to the Lotus Sutra, the is the
which is the exterior of the sun palace of the sun title of 20,000 Buddhas in the past kalpas, who
ruler. succeeded each other preaching the Lotus Sutra.
Nhat Luan Tam Muoi: Suryavarta-samadhi Day dedicated to His manifestation (to a Buddha's
(skt)Nhat Tuyen Tam MuoiMot trong mi vital spirit) is the tenth day of the month.
sau phep tam muoi c ke trong Kinh Phap Nhat Nguyet Tnh Minh c: Candra-vimala-
HoaOne of the sixteen samadhi mentioned in surya-prabhasa-sri (skt)Tchandra-vimala-surya-
the Lotus Sutra. prabhasa-sri (skt)V Phat ma phap gii cung
Nhat Luan Toc Tat Trang Than: Banner of giong nh An Dng Quoc cua Phat A Di a A
Swiftness of the Sun Deity (Spirit). Buddha whose realm resembles Sukhavati of
Nhat Mot: Mat tri lan, mot trong ba thi trong Amitabha Buddha.
ngay la bnh minh, gia tra va hoang hon The Nhat Nhat Th Hao Nhat: Yun-men's Everyday is
setting sun, one of the three divisions of the day a Good DaySee Van Mon Nhat Nhat Th Hao
(dawn or morning, daylight, noon and sunset or Nhat.
evening). Nhat Phong Tong Thuan Thien S (1368-1448):
Nhat Nam Trng Ch: Ngay ong ch. Theo Nippo Soshun Zenji (jap)Ten cua mot Thien s
Mat Am Ng Luc, mot hom Thien s Mat Am noi tieng thuoc tong Lam Te cua Nhat Ban vao
thng ng da chung, noi: "Ngay ong ch the ky th XVName of a famous Japanese Zen
chuc mng tat ca eu li lac nhat."Winter master of the Rinzai school in the fifteenth
solstice day. According to Mi-An's Records of century.
teachings, one day, Zen master Mi-An entered the Nhat Quang: Sunlight.
hall and addressed the monks, saying, "Winter

Nhat Quang Bien Chieu Bo Tat: Universally
Radiant Sunlight BodhisattvaBo Tat Nhat
Quang Bien ChieuTheo Kinh Dc S, trong
the gii cua c Phat Dc S Lu Ly Quang co
hai v ai Bo Tat ten la Nhat Quang Bien Chieu
va Nguyet Quang Bien Chieu. ay la hai v ng
au chung Bo Tat nhieu vo so lng cua the gii
ay, tuan t ke v thanh Phat va cung co kha nang
nam gi kho tang ngoc bau chanh phap cua c
The Ton Dc S Lu Ly Quang Nh Lai. The
nen c Thch Ca Mau Ni Phat noi: Nhng thien
nam tn n co c tin nen nguyen sanh ve the gii
cua c Phat ay.According to the Medicine
Buddha Sutra, there are two Bodhisattvas named
Universally Radiant Sunlight and Universally
Radiant Moonlight, currently residing in the
Medicine Buddhas Land. They are leaders
among the immeasurable, uncountable hosts of
Bodhisattvas in that land and will be the
successors to that Buddha. They are able to
maintain the precious treasury of the Proper
Dharma of the World Honored One, Medicine
Master Vaidurya Light Tathagata. Therefore,
Sakyamuni Buddha said:All good men and
women who have faith should vow to be born in
that Buddhas Land.
Nhat Quang Bo Tat: Surya-prabha (skt)Nikko-
Bosatsu (jap)The Sun-Light BodhisattvaMot
trong hai Bo Tat hau canh Phat Dc S. V Bo
Tat nay ngoi v th chn trong Vien a Tang
cua Thai Tang Gii. Ngay va c Nhat Quang
Bo Tat la ngay mi chn trong thangSunlight
Bodhisattva, one of the two Bodhisattvas who are
assistants of the Master of Healing. Sunlight
Bodhisattva is the ninth in the Ti-Tsang Court of
the Garbhadhatu group. Day dedicated to His
manifestation (to a Buddha's vital spirit) is the
nineteenth of the month.
Nhat Quang a Tang: V hoa than cua Bo Tat
a Tang trong coi tri, dung anh sang soi roi
khien coi nhan thien tr c phien nao
Transformation body of Ti-Tsang Bodhisattva who
deals with the realm of devas.
Nhat Quang Minh Bo Tat: Surya-prabhasana
(skt)Ten cua mot v Bo Tat thuoc Vien Tr Cai
ChngBright Sunlight Bodhisattva, name of a
Bodhisattva in the Court of disposing of
hindrances.
2865
Nhat Quang Tran: Vataya-nacchidra-rajas
(skt)Motes in a sunbeamSee Khch Du Tran.
Nhat Sanh Phat: Adityasambhava-Buddha
(skt)Born-From-the Sun BuddhaSun-Birth
Buddha.
Nhat Tang Hoa Nhan Th: Nam ac tnh lay ra t
ten cua nam v Phat trong Kim Cang Gii (ai
Nhat, Bao Tang, Hoa Khai Phu, Lien Hoa Nhan,
Thien Th Loi Am)Five characters taken from
the names of Buddhas, representing five Buddhas
in the Vajradhatu.
Nhat Thap (1314-1392): Ten cua mot v danh
Tang Nhat Ban, To cua chi phai Hien Ban Phap
Hoa, tong Nhat Lien, vao the ky th XIVName
of a Japanese famous monk, First Patriarch of the
Kempon-Hokkeshu branch, Nichiren Sect, in the
fourteenth century.
Nhat Thien: Suryadeva (skt)Ten cua mot v s
An oName of an Indian monk.
Nhat Thien Chung: oan tuy tung cua Tri e
Thch trong cung ien Mat Tri cua ngaiThe
retinue of Indra in his palace of the sun.
Nhat Thien T: Supra (skt)To Li DaTu
LiTu Da Thien TTu y Thien TBao
Quang Thien T hay Bao Y Thien T, la bien hoa
than cua Quan Am Bo Tat, tru trong mat tri
The sun-ruler, one of the metamorphoses of Kuan-
Yin, dwelling in the sun as palace, driving a
quadriga.
Nhat Tch: T sang sm en chieu toiFrom
early in the morning till late in the evening.
Nhat Tieu Van Lng Hoang Kim: Moi ngay
eu tieu xai muon lng vang rong. Trong thien,
t nay c dung e nhac nh Thien Tang la moi
ngay hng dung rat nhieu cua cai cua th chu,
nen phai co cong tu hanh giac ngo e co kha nang
cu o chung sanh hau khong co phu long tot cua
th chu cung dngTo spend ten thousand taels
of pure gold everyday. In Zen, the term is used to
remind Zen monks that they have been making
use of donations from almsgivers; so, in order not
to betray almsgivers' good intention, they must try
their best to cultivate till they attain enlightenment
and have the ability to save other sentient beings.
Nhat Tinh Ma Ni: Ten mot loai chau ngoc, ngi
mu ma cham vao ngoc nay thi c sang mat A
pearl (mani), crystal clear as the sun, which gives
sight to the blind.
 2866

Nhat Tinh Tu: Naksatratara-raja-ditya (skt) must be able to see it. If you cannot pick out one
Mc o thien nh, chang han nh nham vao mat for yourself, then you are no different from a
tri, tinh tu hay chom sao ma nhA degree of person who gets lost in the daytimeSee Lam Te
meditation, such as the sun, stars and T Hat.
constellations samadhi. Nhat Trung Nhat Thc: Ch an mot ba cm vao
Nhat Toan Tam Muoi: Suryavarta-samadhi gia ban ngayTo have only one lunch (in a
(skt)See Nhat Luan Tam Muoi. monastery) a day.
Nhat Trien Tam Muoi: Suryavarta-samadhi Nhat Tung: Daily recitation.
(skt)Nhat Tuyen Tam MuoiMot trong mi Nhat Tuyen Tam Muoi: Suryavarta (skt)Nhat
sau phep tam muoi c ke trong Kinh Phap Luan Tam Muoi Meditation on, and observing of
HoaOne of the sixteen samadhi mentioned in the sunMot trong nhng phep thien nh cua ch
the Lotus Sutra. Phat va ch Bo Tat, nham vao mat tri cho en
Nhat Trieu (1422-1500): Ten cua mot v danh khi vao nhOne of the samadhis of Buddhas
Tang Nhat Ban, To th 11 cua chi phai Than Dien and Bodhisattvas, such as concentrating at the sun
Sn, tong Nhat Lien, vao the ky th XVName until entering samadhi.
of a Japanese famous monk, the eleventh Nhat Tng Quan: Quan tng mat tri lan, quan
patriarch of the Shin-Ien Shan branch, Nichiren tng au tien trong 16 phep quan tng trong
Sect, in the fifteenth century. Kinh Quan Vo Lng Tho Meditation on, and
Nhat Trung Bao Ngoc: a qu di anh mat tri. observing of the setting sun, the first of the sixteen
Trong thien, t nay co ngha la canh gii t do t meditations in the Contemplations of the Infinite
tai, khong con dnh mac va phan biet bat c th Life SutraSee Thap Luc Quan.
gTo display a precious pearl (mani) under the Nhat Xuat Luan Gia: Nhat Xuat Luan Gia la ten
sun, it is crystally clear as the sun. In Zen, the cua v sang lap ra Kinh Bo Tong, vao khoang au
term means a free and tranquil realm in which ky nguyen Thien ChuaThe sunrise exponents, a
there exist no more attachments and title of the founder of the Sutra Sect
discriminations. before the Christian EraSee Th Du Luan S.
Nhat Trung Bao Thach: See Nhat Trung Bao Nhat Xng: Ten cua mot v danh Tang mien
Ngoc. Trung An o en Trung Hoa e phien dch kinh
Nhat Trung ao Anh: ng ngoai nang gia tra ien t Phan ng sang Hoa ng vao the ky th
ma muon tron tranh bong cua mnh. Trong thien, XIName of a Central Indian monk who came to
t nay c dung e ch t tng h vong va hanh China to translate sutras from Sanskrit into
vi ngu siTo avoid one's own shadow under the Chinese in the eleventh century.
noon sunlight. In Zen, the term is used to indicate Nh: 1) Ngng lai: To stop, to put down; 2) Li
unreal and false thoughts and stupid actions. noi cuoi cau e ch nghi van: The last word in an
Nhat Trung Me Lo: To get lost in the daytime interrogative sentence.
i lac ng vao ban ngay, trong thien, t nay Nh Can: Srotra (skt)Srotrendriya (skt)Kha
c dung e ch s ngu si. Theo Ngu ang Hoi nang nghe, mot trong sau canThe organ of
Nguyen, quyen XVIII, trong bon th tieng het cua hearingThe ear or auditory faculty, one of the
Lam Te, co mot tieng het co the giup Thien gia six organs of the senseSee Luc Can.
kham nhan lam Thay, Phat, To. Thien gia mat Nh Cong c: Merit of the earCong c ve
sang phai thay cho ra. Neu chang chon c th taiTrong kinh Phap Hoa, pham 19, c Phat
giong nh ke ban ngay ma i lac ng (nhat day rang thien nam t hay thien n nhan nao cai
trung me lo) vay thoiTo get lost during the thien ve nam s thc hanh cua mot phap s th co
daylight. In Zen, the term is used to indicate the the nghe het moi li moi tieng bang oi tai t
stupidity. According to Wudeng Huiyuan, volume nhien cua mnh. Mot ngi at c cai tam tnh
XVIII, in four kinds of Lin-Chis cry, there is one lang nh tu tap y theo li Phat day co the biet
that can help practitioners to become Masters, c s chuyen di vi te cua cac s vat. Bang mot
Buddhas, or Patriarchs. Clear-eyed practitioners cai tai tnh lang, ngi ta co the biet ro nhng
 2867

chuyen ong cua thien nhien bang cach nghe Nh Diem: Jneyavarana (skt)Tr ngai cua tri
nhng am thanh cua la lach tach, cua nc r ram thcHindrance of knowledgeThe intellectual
va vi vu cua gio. Khi nghe c am thanh cua hindranceSee S Tri Chng.
thien nhien, ngi ay co the thng thc nhng Nh Gii: Sotadhatu (p)Element of ear sense
am thanh ay thch thu nh ang nghe nhac. Tuy The ear element.
nhien, chuyen quan trong nhat trong khi tu ta p Nh Luan: Vong eo taiAn ear-ring.
cong c ve tai la khi nghe hanh gia nen nghe ma Nh Man Sa Phai: Mimamsa (skt)See Di Man
khong le thuoc va nghe khong hoai nh can. Ngha Sa Phai.
la du nghe tieng nhac hay, hanh gia cung khong b Nh Man Sai: Mimamsa (skt)See Di Man Sa
rang buoc vao o. Ngi ay co the a thch am Phai.
nhac trong mot thi gian ngan nhng khong thng Nh Mat Ha: Mimaha (skt)Theo Eitel trong
xuyen b rang buoc vao o, cung khong b ri vao Trung Anh Phat Hoc T ie n, Nh Mat Ha la mot
s quen lang nhng van e quan trong khac. Mot vng quoc co cach Samarkand chng 70 dam, ni
ngi bnh thng khi nghe nhng am thanh cua lo ma bay gi la Moughian hay Naghin tai
lang, kho au, phien nao, tranh cai, la mang... TurkestanAccording to Eitel in The Dictionary
ngi ay se b ri vao tam trang lan lon. Tuy of Chinese-English Buddhist Terms, Mimaha, an
nhien mot ngi tu chan chanh va tinh chuyen se ancient kingdom about seventy miles east of
khong b ap ao, ngi ay se an tru gia tieng on Samarkand, the present Moughian or Maghin in
va co the tram tnh nghe cac am thanh nayIn the Turkestan.
Lotus Sutra, chapter 19, the Buddha teaches that Nh Mon Tam: Soda-dvarapvithi-cittas (p)Ear-
any good son or good daughter who has improved door process cittas.
in the five practices of the preacher will be able to Nh Mon Thc: Sota-dvaravajjana-citta (p)Ear-
hear all words and sounds with his natural ears. A door-adverting-consciousness.
person who has attained a serene mind through Nh Muc: Ears and eyes.
cultivation in accordance with the Buddhas Nh Ng Gii: Mat gii c truyen bang cach noi
teachings can grasp the subtle shifting of things tham vao tai, mot loi thc hanh cua Mat giao
through their sounds. With a serene ear, one can Secret rules whispered in the ear, an esoteric
grasp distinctly the movements of nature just by practice.
hearing the sounds of crackling fire, of murmuring
Nh Nhap: Nh nhap, mot trong thap nh nhap
water, and of whistling wind. When such a person
The entrance of the ear, one of the twelve
hears the sounds of nature, he can enjoy them as
entrances.
much as if he were listening to beautiful music.
Nh Thanh X: Srotra-sabda (skt)Place of ear
However, the most important thing for you to
and sound.
remember in cultivation for the merit of the ear is
Nh Thc: Soto-vinana (p)Srotravijnana (skt)
that a person can listen without being under their
Ear ConsciousnessEar-discernementEar
control and he will hear without harm to his organ
perceptionHearing consciousnessNhiem vu
of hearing. It is to say even if he hears the sounds
cua Nh thc la nhan biet am thanh; tuy nhien, nh
of beautiful music he is not attached to them. He
thc tuy thuoc ni nh can. Khi nh can va am
may be fond of music for a short time, but he has
thanh gap nhau, nh thc lien phat sanh (ni ngi
no permanent attachment to it, nor is lulled into
iec th nh can va am thanh khong bao gi gap
forgetting other important matters. An ordinary
nhau, nen nh thc khong bao gi khi sanh).
person hears the sounds of worry, of suffering, and
Hanh gia nen luon nh nh vay e tu tap thien
of grief on one side and the sounds of dispute and
nh ma ong bt nh canThe function of the ear
quarrels on the other, he will be thrown into
consciousness or auditory consciousness is to
confusion, but a sincere and devout practitioner of
perceive and apprehend sounds; however, ear
the Buddhas teachings will not be overwhelmed;
consciousness depends on the ear faculty. Ear
he will dwell calmly amid the noise and will be
faculty and any sound meet, the ear consciousness
able to hear these sounds with serenity.
develops instantly (in a deaf person, ear faculty

and sounds never meet, therefore no ear
consciousness will arise). Buddhist cultivators
should always remember this and try to practise
meditation stop or close the ear consciousness if
possible.
Nh Thc Gii: Sotavinnanadhatu (p)The ear-
consciousness element.
Nh Tien: T ay tr ve thi qua khFrom now
back to the past.
Nh Tnh: Tnh khi len t nh can hay tai
Emotions arising from the ears.
Nh Xuc S Sanh Tho: Cam tho da tren s nghe
ni taiFeeling based on ear-contact.
Nh X: Nh x, mot trong mi hai x The
place of the ear, one of the twelve places.
Nh: Dva or Dvi (skt)HaiTwoDvitiya
Second.
Nh Ac: Hai ieu ac la kien t va phien nao vo
minhTwo kinds of evil: wrong views and
thoughts and afflictions of ignoranceSee Kien
Hoac, T Hoac, and Phien Nao.
Nh Ai: Hai loai ai: duc ai va phap aiTwo kinds
of love: ordinary human love springing from
desire (see Duc Ai), and Bodhisattva or religious
love springing from the vow to save all creatures
(see Phap Ai).
Nh Bach Ngu Thap Gii: Cu Tuc GiiHai
tram nam chuc gii cu tuc cua Ty Kheo va Ty
Kheo NiThe 250 commandments (precepts) or
the perfect or complete commandments which are
obligatory on monks and nuns.
(I) Ty Kheo 250 Gii250 Commandments for
Bhikkhus:
1-4) (4) T Ba La Di hay T Can Ban Cc Ac:
Parajika (skt)Bon trong toi khong the tha
th c. Mot v Ty Kheo pham phai mot
trong bon trong toi nay se b truc xuat khoi
giao oan. o la sat, ao, dam, va vong (vong
ng, ac biet t khoa trng la mnh a phat
hue trong khi mnh chang co g)The four
unpardonable offenses. A monk who commits
one of these offenses is expelled from the
Order. They are kiling, stealing or theft,
sexual intercourse, and lying (lying,
particularly, claiming to have attained insight
or understanding that one does not in fact
possess).
2868
5-17)(13) Thap Tam Tang Tan: Sanghavasesa
(skt)13 trong gii Tang Tan. Mot v Ty
Kheo pham phai mot trong 13 gii nay se tam
thi b truc xuat ra khoi giao oan mot thi
gian, cach ly e sam hoi (gom lau that, ma
xuc, tho ng, than than, moi nhan, vo chu
phong, hu chu phong, vo can bang, gia can
bang, pha Tang, tr pha Tang, o gia tan, c
Tang gian)Thirteen major prohibitions. A
monk who violates these are divested of
membership in the Order for a certain period
of time.
18-19)(2) Nh Bat nh Phap: Aniyata (skt)Hai
trong toi Bat nh Phap, nh mot mnh cung
ni vi ngi n, du co ai thay, hay khong
thay. Goi la nhom toi bat nh v hnh phat
thay oi tuy theo toi trang bao gom bnh x
bat nh va lo x bat nh hay gii cam lien
he ti viec pham gii tai mot ni khong ai
thayTwo major offenses such as being
alone with a woman, either in a place where
one cannot see, or in a place where one can
see. These rules are called the indeterminate
or aniyata group because the punishment for
going against them varies according to their
circumstances. They include prohibition
relating to offenses which are committed in a
place where one cannot be seen; and
prohibition relating to offenses which are
committed in a place where one can be seen.
20-49)(30) Tam Thap Xa oa: Naihisargika-
prayaschittika (skt)Ba mi gii xa oa
gom nhng gii ve y, bat, va vat dung chung,
van van. Ngi pham phai mot trong ba mi
gii nay se b ri vao ba ng dThirty
standards whose violation is said to cause one
to fall into the three evil paths.
50-139)(90) Cu Thap Ba Dat e: Shuddha-
Prayaschittika (skt)Chn mi toi Ba Dat
e, hay ng oi tr, gom nhng toi linh tinh.
Ngi pham phai nhng gii nay phai phat lo
sam hoi trc chungNinety standards,
violation of which requires public confession.
140-143)(4) e Xa Ni: Pratiddesaniya (skt)Bon
toi e Xa Ni, hay ng phat lo. Ngi pham
phai nhng toi nay ch phat lo sam hoi khi co
ngi biet c toi cua mnh (Tung phi than ni
thu thc, thc ni ch tho thc, hoc gia tho thc,
 2869

lan nha tho thc)Four lesser standards, the (C) Hai loai bat nha hay tr hue khac na : Th
breaking of which requires confession when nhat la Cong Bat nha. ay la loai Bat Nha
one becomes aware of his error. cua ba giai oan Thanh van, Duyen giac va
144-243)(100) Bach Chung Hoc: Siksakaraniya or Bo Tat. Th nh la Bat cong Bat nha. ay la
Shaiksha-dharma (skt)Mot tram toi nhe, rat loai Bat Nha cua hoc thuyet toan thien Bo
de pham phai. Ngi pham phai nhng toi TatTwo other kinds of prajna or wisdom:
nay nen nh trong long e tien tuOne First, Prajna of the three stages of Sravaka
hundred very minor standards, which are and Pratyeka-buddha and the imperfect
easily broken but which should be borne in bodhisattva sect. Second, Prajna of the perfect
mind for ones self-development. bodhisattva teaching.
244-250)(7) That Diet Tranh: Adhikarana- Nh Ban: Hai loai ngheo: tai ban (ngheo vat chat)
shamatha (skt)Bay quy luat e dan xep va phap ban (ngheo tam linh)Two kinds of
nhng tranh cai trong giao oanSeven kinds poverty: poverty of goods and poverty of faith or
of Vinaya for ending or settling disputes religion.
within the OrderSee That Diet Tranh Phap. Nh Bat nh: See Nh Bat nh Gii.
(II) 348 Gii Ty Kheo Ni348 Commandments Nh Bat nh Gii: Aniyata (skt)Hai trong toi
for BhikkhunisGiong nh cua Ty Kheo, Bat nh Phap, nh mot mnh cung ni vi ngi
cong them bon gii Ba La Di, 80 gii Ba Dat n, du co ai thay, hay khong thay. Goi la nhom toi
e, 4 gii e Xa Ni, va mi gii Tang bat nh v hnh phat thay oi tuy theo toi trang.
TanThe same as commandments for Th nhat la bnh x bat nh. Gii cam nay lien he
Bhikkhus, plus another four Parajika, another ti viec pham gii tai mot ni khong ai thay. Th
80 Prayascittikah, another four Pratidesaniya, nh la lo x bat nh. Gii cam nay lien he ti viec
and another ten Sanghavasesa. pham gii tai mot ni co ngi thayTwo major
Nh Ban: See Tri S and au Thu. offenses such as being alone with a woman, either
Nh Bao: Hai loai qua bao. Th nhat la Y bao hay in a place where one cannot see, or in a place
Y qua. Hoan canh vat chat ma mot ngi phai tuy where one can see. These rules are called the
thuoc vao do ket qua cua nghiep i trc. Th indeterminate or aniyata group because the
nh la Chanh bao hay Chanh quaThe dual punishment for going against them varies
reward. First, the material environment on which a according to their circumstances. First, prohibition
person depends, resulting from former karma. relating to offenses which are committed in a
Second, direct reward, body or person. place where one cannot be seen. Second,
Nh Bat: Mi sau phep quan sat hay thien nh prohibition relating to offenses which are
The sixteen meditations. committed in a place where one can be seen.
Nh Bat Nha: Two kinds of prajna. Nh B So: Hai loai Ty KheoTwo classes of
(A) Hai loai bat nha hay tr hue: the gian Bat nha, monksSee Nh Chung Ty Kheo.
xuat the gian Bat nhaTwo kinds of prajna Nh B: Hai ngi kiaThose two persons.
or wisdom: temporal wisdom and supernatural Nh Bien: Dharmadvaya (skt)DualityTwo
wisdom. sidesTwo extreme views.
(B) Hai loai bat nha hay tr hue khac: Th nhat la (A) Hai ben hay quan iem nh nguyen b Phat
thc tng Bat nha. ay la phan au cua Bat giao bac bo: Th nhat la oan kien hay Hoai
Nha Ba La Mat hay tr tue goc. Th nh la diet kien. oan bien kien, coi moi vat khong
quan chieu Bat nha. ay la phan th nh cua hien hu, ngay ca nhng ao giac hien len, hay
Bat Nha Ba La Mat hay tr tue at c qua bat c th g tiep tuc sau khi chet. Ta kien nay
tu tapTwo other kinds of prajna or wisdom: phu nhan thuyet tai sanh. Th nh la Bien kien
First, original wisdom. This is the first part of hay Vnh cu. Thng bien kien, tin rang co
the Prajnaparamita. The second part of the s hien hu that cua s vat, va co nhng th
Prajnaparamita. This wisdom is acquired from hien hu i iTwo sides or two dualistic
cultivation or contemplation. views expressly rejected in Buddhism: First,
 2870

nihilism or annihilation. Considering that object is personal benefit (expecting

things do not exist in any sense, even the something in return).
delusory manifestations of the world, nor Nh Bo: Hai bo c thanh lap ngay khi Phat nhap
anything continue after death or denial of the diet: Thng Toa bo va ai Chung bo Two
doctrine of reincarnation. Second, eternalism divisions that took place immediately after the
or immortality. Believing that there is true Buddhas death: the elder monks or intimate
existence of real being in objects, or that disciples and the general body of disciples.
there is some entity that exists forever. Nh Bo Ngu Bo: The two divisions and the five
(B) Hai quan iem nh nguyen b Phat giao bac divisions.
bo: Th nhat la Hu bien hay tin co s hien (A) Nh Bo: The two divisionsSee Nh Bo.
hu. Th nh la Vo bien hay tin rang khong co (B) Ngu Bo: am Vo c bo, Tat Ba a bo, Di
cai g co the t hien huTwo dualistic Sa Tac bo, Ca Diep Di bo, va Ba Tho Phu Na
views expressly rejected in Buddhism: First, bo. Ngi ta noi rang Ngu Bo c thanh hnh
those who believe that things exist. Second, mot the ky sau khi Phat nhap dietThe five
those who believe that nothing is self-existent divisions, which are said to have occurred a
or things cannot be said to exist. century later: Dharma-guptah,
(C) Hai quan iem nh nguye n khac b Phat giao Mulasarvastivadah, Mahisasakah,
bac bo: Th nhat la Tang ch bien. Nhng Kasyapiyah, and Vatsiputriyah.
ngi tin rang khong co mot linh hon hay s Nh Canh: Hai canh: noi canh, va ngoai canh
thng hang; van phap von khong co t tanh. Two realms: internal realms, and external realms.
Th nh la Ton giam bien. Nhng ngi tin (A) Hai canh "Noi Ngoai" cua Tnh o: noi canh
rang khong co cai g hien hu ngay ca nghiep va ngoai canhTwo realms either come from
baoTwo other dualistic views expressly within the mind or are caused by outside
rejected in Buddhism: First, the plus side or sources: internal Realms and external realm.
those who believe in a soul or permanence; (B) Nh gii than tam: Noi gii (noi canh) va
all things are unreal and have no-self. Second, Ngoai gii (ngoai canh)Two realms of body
the minus side or those who believe that and mind: the realm of mind (the realm of
nothing exists even of karma. cognition) and the realm of the body (the
Nh Bieu Nghiep: Hai loai bieu nghiep cua than realm of externals or five elements).
khau y: Hu Bieu Nghiep va Vo Bieu Nghiep (C) Nh Gii cua c Phat Ty Lo Gia Na: Two
Two kinds of activities of the body, mouth and realms of Vairocana Buddhae dien ta moi
mind: Manifested activities (see Hu Bieu trng hoat ong cua c Phat Ty Lo Gia Na,
Nghiep) and unmanifested activities (see Vo Bieu mot o th hnh tron hay vuong c tao ra
Nghiep). vi c Phat Ty Lo Gia Na gia va Thanh
Nh Bnh: Two illnessesHai loai benh: kieu chung chung quanh. Th nhat la Kim Cang
ngao va lam nan long ngi tm cau ai tha gii. Kim cang gii c bieu th bi chn
There are two kinds of illnesses: arrogance and vong tron gia va chung quanh la 414 v
discouraging those who seek Mahayana. Thanh gia. Th nh la Thai Tang gii. Thai
Nh Bo Th: Tang gii c bieu th bi chn o vuong
(A) Hai loai bo th: tai th, va phap thTwo gia va 1461 v Thanh chung chung quanh
kinds of dana or charity: giving of goods, and To illustrate the sphere of activity of
giving the Buddhas truth to save sentient Vairocana Buddha, a diagram-like circle, or
beings. square was invented, having the whole show
(B) Hai loai bo th khac: tnh th, va bat tnh th of saintly beings with the Buddha at the
Two kinds of dana or charity: pure or center. First, the Realm of Diamond
unsullied charity (which looks for no reward Elements. This realm has the central party of
here but only hereafter or expecting no nine circles in the center surrounded by 414
return), and impure or sullied charity whose saintly beings. Second, the Realm of Matrix

Repository. This realm has nine squares in the
center surrouned by 1,461 saintly beings.
Nh Can:
(A) Hai loai can: li can va on canTwo roots:
Keen (able) root and Dull root.
(B) Hai loai can khac. Th nhat la Chnh can hay
Thang ngha can. Kha nang s dung cac can
e nhan thc ro ve chan ly, ch khong phai la
s kien pham phu. Th nh la Phu can hay phu
tran can. Nam can hay y x cua nam can tren
than theTwo other roots: First, the power or
ability which uses the sense organs to discern
the truth. Second, the sense organs as aids.
(C) Hai loai can khac na: nam can va n can
Two more roots: male organ and female
organ.
Nh Cau Pham Qua: Both have mistakesCa hai
eu pham loiMot t ng noi ve nhng ch trch
cua Thien Thai ve Hoa Nghiem, du cho Thien
Thai la Vien giao, nhng no van con co nhng cho
tho cho d cua Biet giao so vi giao phap thc s
hoan hao thi Phap HoaA term applied by
Tien-Tai in criticism of Hua-Yen, which while it
is a perfect or complete doctrine, yet has the
crudities of the Avatamsaka or Lotus sects (Biet
Giao) and comes short of the really perfect Lotus
doctrine.
Nh Cau: Hai loai mong cau. Th nhat la ac cau
hay cau c nhng ieu khoai lac sung sng.
Th nh la Menh cau hay cau c song lau mai
maiTwo kinds of seeking. First, seeking to get
something of enjoyment and happiness. Second,
seeking long life.
Nh Chan Nh: Hai loai Chan NhTwo aspects
of the bhutatathata, or two truths.
(A) Theo Phat Giao, co hai loai Chan Nh: Th
nhat la bat bien chan nh (van phap tc chan
nh) hay an lap chan nh. Tuy theo duyen vo
minh ma khi len trong the gii hien tng
ma chan tnh bat bien. Th nh la tuy duyen
chan nh (chan nh tc van phap) hay phi an
lap chan nh. Tuy theo duyen vo minh ma
day len nh trong the gii hien tng
According to Buddhism, there are two aspects
of the bhutatathata, or two truths: First, the
changeless essence or substance. Second, its
conditioned or ever-changing forms, as in the
phenomenal world.
2871
(B) Hai loai Chan Nh khac: Th nhat la ly ngon
chan nh. The tng cua chan nh von xa la
tng ngon ng, tng tam niem. Th nh la Y
ngon chan nh. Da vao ngon ng li noi gia
danh e hien ro chan tngTwo other
aspects of the bhutatathata, or two truths:
First, the inexpressible absolute, only
mentally conceivable. Second, aspects
expressed in words.
(C) Hai loai Chan Nh khac: Th nhat la khong
chan nh. La het thay cac phap nhiem lay,
dng nh h khong hay tam gng sang,
khong co g trong o. Th nh la bat khong
chan nh. Chn nh u het thay cac phap tnh,
nh gng sang hien len muon veTwo
other aspects of the bhutatathata, or two
truths: First, the absolute as the void (space,
the sky, the clear mirror). Second, the
absolute in manifestation or phenomenal
(images in the mirror). The womb of the
universe in which are all potentialities.
(D) Hai loai Chan Nh khac: Th nhat la tai trien
chan nh. Con goi la Hu Cau Chan Nh, tc
la chan nh trong rang buoc. Th nh la xuat
trien chan nh. Con goi la Vo Cau Chan Nh,
tc la chan nh ra khoi rang buoc Two other
aspects of the bhutatathata, or two truths:
First, the Buddha nature in bonds. Second, the
Buddha nature set free by the manifestation
of the Buddha and Bodhisattvas.
(E) Hai loai Chan Nh khac na: Th nhat la hu
cau chan nh. Chan nh co bn nh, nh trong
trng hp chung sanh la nhng ngi cha
giac ngo (luc bnh bam re trong bun). Th nh
la Vo cau chan nh. Chan nh khong bn nh,
nh ni ch Phat hien hien Phat tanh thanh
tnh va trong sang nh trang ram There are
also two other aspects of the bhutatathata, or
two truths: First, the Buddha-nature defiled,
as unenlightened man (water lily with its roots
in the mud). Second, the pure Buddha-nature,
purified or bright as the full moon.
(F) Hai loai Chan Nh khac na: An lap Chan
nh va Phi An lap Chan nhThere are also
two other aspects of the bhutatathata, or two
truths: see Bat bien Chan nh va Tuy duyen
Chan nh.
 2872

(G) Hai loai Chan Nh khac na: Th nhat la lan lon trong luan hoi sanh t, vong luan hoi
tng ai chan nh. Chn nh trong the gii xoay chuyen chung sanh trong luc ao. Phat
hien tng, y theo li noi gia danh ma hien t khong tin ni oan diet, v oan diet can c
hien ra, bat bien ma tuy duyen. Chn nh tren s hieu biet khong toan hao ve chan nh
tng oi trong the gii hien tng, y theo li thc tanh; ma cung khong tin ni thng hang
noi gia danh ma hien ra, bat bien ma tuy v Phat t khong tin the gii nay hay the gii
duyen. Nhng nha t tng cua trng phai nao khac lai co s trng cu khong thay oi.
Tnh o chap nhan dung tng ai chan nh Th nhat la Chap oan Kien. Thuyet nay tin
e dien ta tuyet ai chan nh, hay dung tng rang loai ngi cung nh vat, chet la mat la
ai chan nh nh la co xe phng tien a mat han, khong con g sau o, la cat bui con
chung ta en tuyet ai chan nh. Phng thc ngi tr ve vi cat bui. Cac khoa hoc gia cho
giup hanh gia Tnh o da tren sac tng e rang moi ca nhan vao i luc c tho thai do
at en Phat tanh la cai vo tng. Th nh la tinh cha trng me, song cuoc i cua mnh va
Tuyet ai chan nh. Chn nh tuyet oi, sieu chet, cham dt hien hu. Th nh la Chap
viet, hay chan khong tuyet oi, ay la nhng Thng Kien. Thuyet nay tin rang trc khi la
g ch Phat a day, tuy duyen ma bat bien ngi, con ngi khong co hien hu, roi c
There are also two other aspects of the tao nen, con ngi c sanh vao i do y ch
bhutatathata, or two truths: First, relative or cua mot v than linh. Ngi ay song i mnh,
conventional, everyday truth of the mundane roi tuy theo nhng g mnh tin tng hay
world subject to delusion and dichotomies. nhng hanh ong cua mnh trong i, se c
The relative truth, or the truth of the unreal, ve vnh vien tren coi thien ang hoac b ay
manifests stillness but is always vnh vien ni a ngucTwo theories on
illuminating, which means that it is immanent reicarnation. Both theories do not conform to
in everything. Pure Land thinkers accepted the Buddhist law of causality. In Buddhist
the legitimacy of conventional truth as an view, men are tied to the cycle of birth and
expression of ultimate truth and as a vehicle death, the cycle of reincarnation. This cycle
to reach Ultimate Truth. This method of turns around and around, compelling men to
basing on form helps cultivators reach the reincarnate in one of the six realms. Buddhists
Buddhahood, which is formless. Second, the believe that Nihilism is false because it is
ultimate or absolute Truth, transcending based on incomplete understanding of reality.
dichotomies, as taught by the Buddhas. The Eternalism is also wrong, because Buddhists
absolute truth, or the truth of the void, cannot accept that there is anything either in
manifestsillumination but is always still, and this world or any other world that is eternal or
this isn absolutely inexplicable. unchangeable. First, attachment on Nihilism.
Nh Chap: Two attachments or two illusions. This theory believes in nihilism, claims that
(A) Hai ta chap hay luyen ai. Do nga phap chap, after death there is nothing left. Man born
ao vong phat khi. Th nhat la Nga chap hay from dust will return to dust. This is what
nhan chap hay chap cai nga co that. Th nh scientists believe. They say every person
la Phap chap hay chap rang van phap co conceived by the fusion of a sperm and egg,
thatTwo erroneous tenets or attachments. will live his life and will die, thus terminating
All illusion arises from holding to the reality his existence on earth. Second, attachment on
of the ego and of things. First, attachment of Eternalism. This theory believes in
the reality of the ego, permanent personality, eternalism, believes that man was created by
the atman, soul or self. Second, attachment of the will of some Deity. He will live his life
the reality of dharma, things or phenomena. and act according to his beliefs in order to
(B) Hai thuyet chap ve luan hoi. Hai thuyet nay return to Heaven or to be condemned forever
eu khong ung vi luat Luan Hoi cua a o in Hell.
Phat. Theo giao ly nha Phat th chung sanh

Nh Chnh: The va dungEssence-function
Thc tng (the) va s hoat ong tren luat nhan
qua (dung)Substance, or body, and function; the
fundamental and phenomenal; the function of any
bodySee The ai and Dung ai.
Nh Chu Nh Tan: Two hosts and two guests
Bon cach o lng can tanh (ban tnh cua nang lc
cua cac giac quan) cua e tFour ways of
measuring a disciple's nature of the power of
sensesSee T Tan Chu.
Nh Chung: Hai chung Phat giao. Th nhat la
chung xuat gia. Tu s xuat gia la nhng v a gi t
mi gii tr len. Th nh la chung tai gia. C s
tai gia la cac v ch gi t nam en tam gii Two
groups of Buddhist followers. First, the monks or
clergy who observe at least ten commandments.
Second, the laity who observe the five and the
eight commandments.
Nh Chung: Hai loaiTwo kinds or classes.
Nh Chung Bat nha: See Nh Bat Nha.
Nh Chung Bnh: Hai loai bnh: than bnh va tam
bnhTwo kinds of sickness: physical sickness
and mental or spiritual sickness.
Nh Chung Bo e Tam: Hai loai Bo e Tam:
Duyen S Bo e Tam va Duyen Ly Bo e
TamTwo kinds of Bodhi-mind: see Duyen S
Bo e Tam, and T Hoang The Nguyen va see
Duyen Ly Bo e Tam.
Nh Chung Bo Tat: Hai loai Bo Tat: tai gia, va
xuat giaTwo kinds of Bodhisattvas: lay
Bodhisattvas, and monastic Bodhisattvas.
Nh Chung Bo Tat Than: Hai loai than Bo Tat.
Th nhat la nhuc than Bo Tat hay than song chet
cua Bo Tat. Th nh la kim than bat hoai Bo Tat
Two kinds of Bodhisattvas body. First,
Bodhisattvas mortal body. Second, Bodhisattvas
immortal body.
Nh Chung Bo Th: Hai loai bo thTwo kinds of
dana or charityNh Bo Th.
Nh Chung Bon Giac: Hai loai bon giac: ly bon
giac va tng bon giacThere are two kinds of
original enlightenment: Fundamental Truth and
Primal Intelligence (the immanent mind in all
things).
Nh Chung Chanh Kien: Hai loai chanh kien:
Chanh kien hp the va Chanh kien sieu the
There are two kinds of right understanding:
2873
mundane right understanding and supramundane
right understanding.
Nh Chung Chap Tr: Theo Tnh o tong, chap
tr co ngha la luon luon tung niem, niem nao cung
phai nh lay danh hieu cua c Phat A Di a. V
the cho nen chap tr con c goi la Tr Tue Suy
Ngh. Theo Kinh A Di a Yeu Ngha, Han dch
bi Ngai Cu Ma La Thap, ngai Tr Huc giai thch,
va c s T Nhuan Viet dch, co hai loai Chap
Tr. Th nhat la S Tr. Ngi thc hanh s tr
la ngi tin co Phat A Di a coi tay Phng
Tnh o, nhng cha thong hieu the nao la Tam
mnh tao tac ra Phat, Tam mnh chnh la Phat.
Ngha la ngi ay ch co cai tam quyet ch phat
nguyen cau vang sanh Tnh o, nh luc nao cung
nh con th nh me chang bao gi quen. Th nh
la Ly Tr. Ngi thc hanh ly tr la ngi tin
rang Phat A Di a Tay Phng la Phat a co
san trong tam mnh, la Phat do Tam mnh tao ra,
mnh lay ngay cai danh hieu Phat ln lao va co
san trong Tam mnh o ma buoc Tam mnh vao,
khien cho no ch tam quenAccording to the
Pure Land Sect, reciting the Buddha-name is a
matter of being mindful of the Buddha-name from
moment to moment, thus it is the wisdom that
comes from reflecting. According to the
Amitabha Sutra (translated into Chinese by
Kumarajiva, explained by Bhikshu Tr Huc, and
translated into Vietnamese by lay person Tue
Nhuan), there are two levels of practice in reciting
the Buddha-name. First, reciting the Buddha-name
at the phenomenal level. Reciting the Buddha-
name at the level of phenomenal level means
believing that Amitabha Buddha exists in His Pure
Land in the West, but not yet comprehending that
he is a Buddha created by the Mind, and that this
Mind is Buddha. It means you resolve to make
vows and to seek birth in the Pure Land, like a
child longing for its mother, and never forgetting
her for a moment. Second, reciting the Buddha-
name at the level of inner truth. Reciting the
Buddha-name at the level of inner truth or
noumenon means believing that Amitabha Buddha
and His Pure Land in the West are inherent
features of our own pure Minds, the creation of
our own pure Minds. It means using the great
name of Amitabha Buddha, which is inherent in
our Minds and the creation of our Minds, as a

focal point to concentrate our minds on, so that we
never forget it for a moment.
Nh Chung Cung Dng: See Nh Cung Dng.
Nh Chung Duyen Sanh: Hai loai nguyen nhan
va ieu kien tai sanhTwo kinds of causes and
conditions for rebirth.
Nh Chung ien ao: Two conditions for being
upside downTheo Kinh Thu Lang Nghiem,
quyen Bay, c Phat a nhac nh ngai A Nan ve
hai loai ien ao nh sau: Ong A Nan! Ong
muon tu chan tam ma a, thang en ai Niet Ban
cua Nh Lai, trc het phai biet hai th ien ao
la chung sanh va the gii. Neu ien ao khong
sinh, o la chan tam ma a cua Nh Lai. Th
nhat la Chung Sanh ien ao. Ong A Nan! The
nao goi la chung sanh ien ao? Ong A Nan! Do
tnh minh tam, cai tnh sang suot vien man. Nhan
cai vong minh phat ra vong tnh. Cai tnh h vong
sinh ra cai tri kien h vong. T rot rao khong sinh
rot rao co. Do cai nang hu ay, mi co nhng cai
s hu. Chang phai nhan thanh s nhan. Roi co
cai tng tru va s tru. Tron khong can ban. Goc
khong co cho y tru, gay dng ra the gii va chung
sanh. Me cai tnh ban nguyen minh, mi sinh ra h
vong. Vong tnh khong co t the, chang phai la co
cho s y. Toan muon tr lai chan. Cai muon chan
o chang phai that la chan nh tnh. Chang phai
chan ma cau tr lai chan, hoa ra thanh h vong
tng. Chang phai: sinh, tru, tam, phap, lan la
phat sinh, sinh lc tang tien mai, huan tap thanh
nghiep. ong nghiep cam nhau. Nhan co cam
nghiep, diet nhau sinh nhau. Do o nen co chung
sanh ien ao. Th nh la The Gii ien ao.
Ong A Nan! The nao goi la the gii ien ao? Cai
co va cai b co ay, nhan h vong sinh, nhan o gii
lap. Chang phai nhan, s nhan, khong tru va s
tru, thien lu chang dng. Nhan o the lap. Ba i
bon phng hoa hp xen nhau, bien hoa chung
sanh thanh 12 loai (see Thap Nh Loai Chung
Sanh). Bi o the gii nhan ong co tieng, nhan
tieng co sac, nhan sac co hng, nhan hng co
xuc, nhan xuc co v, nhan v biet phap. Sau th
vong tng nhieu loan thanh nghiep tnh. Mi hai
th phan ra khac. Do o lu chuyen, nen the
gian tieng, hng, v, xuc, cung 12 bien hoa
xoay van thanh mot vong lan quan. Nhan cac
tng ien ao luan chuyen ay, mi co the gii:
cac loai noan sanh, thai sanh, thap sanh, hoa sanh,
2874
loai co sac, loai khong sac, loai co tng, loai
khong tng, loai chang phai co sac, loai chang
phai khong sac, loai chang phai co tng, loai
chang phai khong tng. Ong A Nan! Chung sanh
trong moi loai eu u 12 th ien ao. V nh lay
tay an vao con mat, thay hoa om phat sinh. H
vong loan tng ien ao va chan tnh minh tam
cung nh the.According to the Surangama
Sutra, book Seven, the Buddha reminded Ananda
about the two conditions for being upside down as
follows: Ananda! You now wish to cultivate true
samadhi and arrive directly at the Thus Come
One Parinirvana, first, you should recognize the
two upside-down causes of living beings and the
world. If this upside-down state is not produced,
then there is the Thus Come Ones true samadhi.
First, upside-down state of living beings. Ananda!
What is meant by the upside-down state of living
beings? Ananda! The reason that the nature of the
mind is bright is that the nature itself is the
perfection of brightness. By adding brightness,
another nature arises, and from that false nature,
views are produced, so that from absolute
nothingness comes ultimate existence. All that
exists comes from this; every cause in fact has no
cause. Subjective reliance on objective
appearances is basically groundless. Thus, upon
what is fundamentally unreliable, one set up the
world and living beings. Confusion about ones
basic, perfect understanding results in the arising
of falseness. The nature of falseness is devoid of
substance; it is not something which can be relied
upon. One may wish to return to the truth, but that
wish for truth is already a falseness. The real
nature of true suchness is not a truth that one can
seek to return to. By doing so one misses the
mark. What basically is not produced, what
basically does not dwell, what basically is not the
mind, and what basically are not dharmas arise
through interaction. As they arise more and more
strongly, they form the propensity to create
karma. Similar karma sets up a mutual stimulus.
Because of the karma thus generated, there is
mutual production and mutual extinction. That is
the reason for the upside-down state of living
beings. Second, upside-down state of the world.
Ananda! What is meant by the upside-down state
of the world? All that exists comes from this; the
 2875
world is set up because of the false arising of
sections and shares. Every cause in fact has no
cause; everything that is dependent has nothing on
which it is dependent, and so it shifts and slides
and is unreliable. Because of this, the world of the
three periods of time and four directions comes
into being. Their union and interaction bring about
changes which result in the twelve categories of
living beings. That is why, in this world,
movement brings about sounds, sounds bring
about forms, forms bring about smells, smells
bring about contact, contact brings about tastes,
and tastes bring about awareness of dharmas. The
random false thinking resulting from these six
creates karma, and this continuous revolving
becomes the cause of twelve different categories.
And so, in the world, sounds, smells, tastes,
contact, and the like, are each transformed
throughout the twelve categories to make one
complete cycle. The appearance of being upside
down is based on this continuous process.
Therefore, in the world, there are those born from
eggs, those born from womb, those born from
moisture, , those born by transformation, those
with form, those without form, those with thought,
those without thought, those not totally endowed
with form, those not totally lacking form, those not
totally endowed with thought, and those not totally
lacking thought. Ananda! Each of these categories
of beings is replete with all twelve kinds of
upside-down states, just as pressing on ones eye
produces a variety of flower-like images. With the
inversion of wonderful perfection, the truly pure,
bright mind becomes glutted with false and
random thoughts.
Nh Chung nh: Hai loai nh trong Thien Phat Phan.
giao. Th nhat la Tan nh hay thien nh tong
quat hay tan man cua Duc Gii. Th nh la Thien
nh hay thien nh trong coi Sac gii hay Vo Sac
giiThere are two kinds of samadhi in Zen
Buddhism. First, scattered or general meditation in
the world of desire. Second, abstract meditation in
the realms of form and beyond form.
Nh Chung oan: Hai loai oan dietTwo kinds
of eliminationSee Nh oan.
Nh Chung on: Hai loai on giaoTwo phc hanh, phi phc hanh, bat on g hanh,
immediate or direct ways to perfectionSee Nh
on.
Nh Chung c: Two kinds of virtueSee Nh
c.
Nh Chung Gia Ho: Hai cach Phat gia hoThe
dual aid bestowed by the BuddhaSee Nh Gia
Ho.
Nh Chung Giac: Two kinds of enlightenment
See Nh Giac.
Nh Chung Giai Thoat: Two kinds of
deliveranceSee Nh Giai Thoat.
Nh Chung Giao: Two kinds of teachingSee
Nh Giao.
Nh Chung Giao Hoa: S giao hoa cua c Phat
c chia lam hai loaiThe Buddhas teaching is
divided into two divisionsSee Nh Hoa.
Nh Chung Gii: Hai loai giiTwo grades of
commandmentsHai loai gii luat. Th nhat la
ao Cong Gii. Hanh gia thu nhiep cac can,
chang dong ruoi theo vong tng. Th nh la nh
Cong Gii. Tu tap thien nh va gi vng gii
camTwo kinds of precepts. First, refrain and
control the six sense-organs and dont let the mind
wander with illusive thoughts. Second, to practice
meditation at the same time with observing
precepts.
Nh Chung Hanh: Hai loai hanhTwo classes of
conductSee Nh Hanh.
Nh Chung Hanh Tng: Hai loai hanh ong ro
rangTwo kinds of defining activities.
Nh Chung Hiep S: See Nh Hiep S.
Nh Chung Huan Tap: Hai loai huan tap: Tng
phan huan va Kien phan huanTwo kinds of
influence: influence of mental phenomena
(laksana-bhaga (skt) and influence of the
subjective or the seeing portion illumines
(darsana-bhaga (skt)See Tng Phan and Kien
Nh Chung H Khong: Two kinds of spaceSee
Nh H Khong.
Nh Chung Hu: Theo Thanh Tnh ao, co hai
loai Hu. Th nhat la Nghiep Hu. Chnh tien
trnh nghiep la hu, th goi la nghiep hu. Nghiep
can c hieu la hu v no em lai hu hay s tai
sanh. Trc het, nghiep hu noi van tat la hanh va
cac phap tham duc, van van, tng ng vi hanh
cung c xem la nghiep. Nghiep hu bao gom
bnh dien nho (hu han) hay bnh dien ln (ai
hanh). Tat ca nhng nghiep a en s tai sanh

eu la nghiep hu. Th nh la Sinh Hu. Chnh
tien trnh tai sanh la hu th goi la sanh hu. Tai
sanh la hu v no hien hu. Sanh hu noi van tat la
cac uan do nghiep sanh. Sanh hu gom chn loai:
duc hu hay loai hu co duc vong, sac hu hay
loai hu co sac, vo sac hu hay loai hu vo sac,
tng hu hay loai hu co tng, vo tng hu tam. Th nh la Ngoai Khat hay ngi co kha nang
hay loai hu khong co tng, phi tng phi phi
tng hu hay loai hu khong co tng ma cung kinds of mendicant. First, those who are able to
khong co khong tng, hu nhat uan hay loai hu
co mot uan, hu t uan hay loai hu co bon uan,
hu ngu uan hay loai hu co nam uanAccording
to the Path of Purification, there are two kinds of
becoming. First, karma-process becoming. The
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 becoming. Second, rebirth-process
becoming. Rebirth is becoming since it becomes.
Rebirth-process becoming briefly is aggregates
generated by karma. It is of nine kinds: sense-
desire becoming, the kind of becoming possessed
of sense-desires, fine-material becoming, the kind
of becoming possessed of fine material,
immaterial becoming, the kind of becoming
possessed of immaterial, percipient becoming, the
kind of becoming possessed of perception, non-
percipient becoming, the kind of becoming
possessed of non-perception, neither-percipient-
nor-non-percipient becoming, the kind of
becoming possessed of neither perception nor
non-perception, one-constituent becoming, the
kind of becoming possessed of one constituent,
four-constituent becoming, the kind of becoming
possessed of four constituents, five-constituent
becoming, the kind of becoming possessed of five
constituents.
Nh Chung Hu Tri Thc: Hai loai hu tri thc:
Thien Hu Tri Thc va Ac Hu Tri ThcTwo
kinds of advisor: Good advisor (see Thien Hu Tri
Thc) and Bad advisor (see Ac Tri Thc).
2876
Nh Chung Ket: Two bindingsTwo duskrta
See Nh Ket.
Nh Chung Khao: Two kinds of challengesSee
Nh Khao.
Nh Chung Khat S: Hai loai khat s. Th nhat la
Noi Khat hay ngi co kha nang t kem che noi
t kem che nhng hnh thc ben ngoai Two
self-control his or her internal mental or spiritual
methods. Second, those who are able to self-
control his or her externals such as strict diet.
Nh Chung Kho: Co hai loai khoTwo kinds of
sufferingSee Nh Kho.
Nh Chung Khong: Dvayanairatmya (skt)Two
kinds of emptinessHai loai khongTwo voids
(Unrealities or Immaterialities)See Nh Khong.
Nh Chung Kien: Two wrong viewsSee Nh
Kien.
Nh Chung Luan Hoi: Two kinds of samsara
Hai loai luan hoi (ta ba).
Nh Chung Luat Nghi: Hai loai luat nghi: Ac
Luat Nghi va Thien Luat NghiTwo kinds of
rules or customs: Bad, or evil rules and customs
and good rules and customs.
Nh Chung Lc: Two kinds of powerHang
pham phu nghiep ac sau day, ay u tat ca phien
nao, du co t nhieu cong c tu hanh, hoac chng
van cha vi, c trong muon mot. Coi Cc Lac
rat trang nghiem thanh tnh, con sieu viet hn tam
gii, the th hang pham phu lam sao c vang
sanh? Theo Tr Gia va Thien Nh ai S trong
Tnh o Thap Nghi Hoac Van Luan, co hai loai
lc. Th nhat la T Lc. Ve t lc, hang cu phc
pham phu the gii nay tuy co oi chut tu hanh,
that ra cha co the sanh ve Tnh o va cha xng
ang c Tnh o. Kinh Anh Lac noi: T a
v cu phc pham phu cha biet Tam Bao va nhan
qua thien ac, trc tien mi phat tam Bo e phai
lay tn lam goc, en khi vao ao Phat lai lay gii
lam nen tang. Hang pham phu nay khi mi tho Bo
Tat gii, neu moi i c tiep tuc gi gii nh the
khong cho khuyet pham, trai qua ba kiep mi en
a v s phat tam tru. Lai c nh the ma tu thap
tn, thap ba la mat cung vo lng hanh nguyen, noi
nhau khong gian oan, man mot van kiep mi en
ngoi e luc Chanh Tam tru. Khi tien len e that
Bat Thoi tru tc la a vao chung tanh v, nhng
 2877

a v nay cung cha c sanh ve Tnh o. Th other-power, if anyone believes in the power of
nh la Tha Lc. Ve tha lc, neu ke nao tin ni Amitabha Buddhas compassionate vow to rescue
nguyen lc ai bi nhiep lay chung sanh niem Phat sentient beings and then develops the Bodhi-
cua c Phat A Di a, roi phat long Bo e tu Mind, cultivates the Buddha Remembrance
mon Niem Phat Tam Muoi, chan than hu lau (Recitation) Samadhi, grows weary of his
trong ba coi, thc hanh bo th, tr gii, cung cac temporal, impure body in the Triple Realm,
phc nghiep, moi hanh eu hoi hng nguyen practices charity, upholds the precepts and
sanh Tay Phng Cc Lac th c cam hp nhau, performs other meritorious deeds, dedicating all
nng nh Phat lc lien c vang sanh the merits and virtues to rebirth in the Western
Ordinary people are entirely enmeshed in heavy Pure Land, his aspirations and the Buddhas
evil karma and are full of all kinds of afflictions. response will be in accord. Relying thus on the
Even though they may have some virtues as a Buddhas power, he will immediately achieve
result of cultivation, they find it difficult to sever rebirth.
even a fraction of their defilements and Nh Chung Nghiep: Two kinds of karma.
hindrances. The Land of Ultimate Bliss, on the (A) Hai loai nghiep: Th nhat la nghiep co y se
other hand, is extremely purely adorned, phai mang nghiep qua nang ne. Th nh la
transcending the Triple Realm. How can such Nghiep khong co y, nghiep qua nhe hn
depraved common mortals hope to be reborn There are two kinds of karma: First,
there? According to Masters Chih-I and Tien-Ju intentional karma which bears much heavier
in the Pure Land Buddhism, there are two kinds of karma vipaka (phala). Second, unintentional
power. First, self-power. As far as self-power is karma which bears lighter karma vipaka.
concerned, while the ordinary beings of this world, (B) Hai loai nghiep khac: Th nhat la thien
totally bound by their attachments and afflictions, nghiep nh bo th, ai ng va li tha. Th nh la
may have some level of cultivation, in reality, Bat thien nghiep nh sat sanh, trom cap, noi
they still cannot be reborn in the Pure Land nor doi, vong ngThere are two other kinds of
deserve to reside there. The Peace and Bliss karma: First, wholesome (good) karma such
Collections states: Those who first develop the as giving charity, kind speech, helping others,
Bodhi Mind, starting from the level of completely etc. Second, unwholesome (bad) karma such
fettered ordinary people ignorant of the Three as killing, stealing, lying and slandering.
Treasures and the Law of cause and Effect, should (C) Co hai loai nghiep theo Giao S Junjiro
base themselves initially on faith. Next, when they Takakusu trong Cng Yeu Triet Hoc Phat
have embarked upon the Bodhi path, the precepts GiaoThere are two kinds of action and
should serve as their foundation. If these ordinary action-influence according to Prof. Junjiro
people accept the Bodhisattva precepts and Takakusu in the Essentials of Buddhist
continue to uphold them unfailingly and without Philosophy:
interruption for three kalpas, they will reach the (C1)Hai loai hanh ong: Th nhat la Dan Nghiep.
First Abode of Bodhisattvahood. If they pursue Dan nghiep a mot sinh vat thac sinh lam
their cultivation in this manner through the Ten ngi, lam tri hay lam thu; khong the lc nao
Paramitas as well as countless vows and practices, khac co the a mot sinh vat en mot hnh
one after another without interruption, at the end thai ac biet nao o cua i song. Th nh la
of ten thousand kalpas they will reach the Sixth Man Nghiep. Sau khi moi i song a c
Abode of Bodhisattvahood. Should they continue quyet nh, man nghiep se kien toan tnh chat
still further, they will reach the Seventh Abode or hu hnh cua sinh vat e no tr thanh mot
Non-Retrogression. They will then have entered chung loai hoan haoTwo kinds of action:
the stage of the Seed of Buddhahood, i.e., they First, drawing action. Drawing action causes a
are assured of eventual Buddhahood. However, being to be born as a man, as a deva, or as an
even then, they still cannot achieve rebirth in the animal; no other force can draw a living being
Pure Land. Second, other-power. With regard to into a particular form of life. Second, fulfilling
 2878

action. After the kind of life has been life. These people are Wicked and Ignorant
determined, the fulfilling action completes the Beings.
formal quality of the living being so that it (B) Hai loai con ngi khac: Th nhat la Thc gia
will be a thorough specimen of the kind. pham phu va th nh la hang ngi ngu dot toi
(C2)Hai anh hng cua hanh ong: Th nhat la tamTwo other groups of good and evil
Biet Nghiep. Biet nghiep tao ra ca biet the. people: First, worldly philospher; and second,
Th nh la Cong Nghiep. Cong nghiep tao ra unenlightened mortal people.
vu truTwo kinds of action-influence: First, (C) Tren i nay co hai hang ngi: Hang a
individual action-influence which creates the tranh luan va gay s va hang a hoa thuan va
individual being. Second, common-action- hoan hy. Hang ngi au co the noi la hang
influence which creates the universe itself. ngi oc ac ngu si va phong ang. Hang th
Nh Chung Nguyen Nhan: Hai nhanTwo hai la loai hanh thien, co tr hue va biet song
causesSee Nh Nhan. che ng ieu phuc. c Phat a phan loai ro
Nh Chung Ng: Hai kieu noi trc sau mau rang gia thien va ac va Ngai khuyen tat ca
thuanTwo styles of contradictory speeches e t cua mnh khong nen lam ac, lam cac
Two styles of inconsistent speeches. hanh lanh va gi cho tam y trong sach. Ngai
Nh Chung Nhan: Two groups of people day rang lam ac th de, lam lanh kho hn,
(A) Hai loai con ngi: Th nhat la ngi lanh nhng cac e t cua Ngai phai biet la chon
(kiet nhn, thien nhn). Ngi lanh thuoc gia ac va thien, v ke ac phai i xuong a
hang thng pham. Hang ngi nay t khi nguc va chu rat nhieu kho au, con bac Thien
mi sanh ra cho en khi khon ln, gia chet, se c len coi tri va hng tho hanh phuc.
khong can ai day bao ca ma ngi ay van V the c Phat khuyen chung ta khong nen
luon lam lanh. ay la nhng bac Thanh Nhan. lam ban vi ke ac, ma ch than thien vi ban
Ngi lanh thuoc hang trung pham. Hang lanh. Ngai neu ro rang, neu chung ta muon
ngi nay, trc can c ngi nuoi day roi song, chung ta phai tranh ac nh tranh thuoc
sau o mi biet lam lanh. Hang ngi nay goi oc, v mot ban tay khong thng tch co the
la bac Hien Nhan. Th nh la ngi ac ngu cam thuoc oc ma khong co hai g. Phap cua
thuoc hang ha pham. Hang ngi nay, tuy la bac Thien khong mat, nhng i theo ngi
co c ngi day do can than, ma cung lam lanh en cho cac hanh lanh dan dat en.
chang chu lam viec thien lanh. ay la hang Cac hanh lanh on chao ngi lam lanh khi i
Ac NguTwo groups of good and evil ve t the gii nay qua the gii khac, nh ba
people: First, good people (virtuous, kind, con chao on ngi than yeu t xa mi ve.
wholesome). Good people who are at the Nh vay, van e at ra rat ro rang va dt
highest level. The people at this level, from khoat. Ac va thien eu do mnh tao ra. Ac a
the time of their birth until the time they are en cai nhau, gay han va chien tranh. Con
mature, and old age and death, do not need thien a en hoa thuan, than hu va hoa
anyone to teach them, yet they always know bnhThere are two classes of people in this
instinctively to practice goodness. These life: Those who are inclined to quarrel and
people are Saintly Beings. Good people who addicted to dispute, and those who are bent to
are at the intermediate level. The people in living in harmony and happy in friendliness.
this level, first need to be taught to live The first class can be classified wicked,
wholesomely before they know how to live a ignorant and heedless folk. The second class
life of goodness and virtues. These people are comprised of good, wise and heedful people.
Good Beings. Second, people who are at the The Buddha has made a clear distinction
lowest level. The people in this level, despite between wickedness and goodness and
having being taught carefully, yet refuse to advises all his disciples not to do evil actions,
practice goodness, unable to love an ethical to perform good ones and to purify their own
heart. He know that it is easy to do evil

action. To perform meritorious one far more
difficult. But His disciples should know how
to select in between evil and good, because
wicked people will go to hell and undergo
untold suffering, while good ones will go to
Heaven and enjoy peaceful bliss. Moreover,
Good one even from afar shrine like the
mountain of snow with their meritorious
actions, while bad ones are enveloped in
darkness like an arrow shot in the night.
Thus, the Buddha advises us not make friends
with wicked ones, but to associate only with
good friends. He points out very clearly that if
we yearn for life, we should avoid
wickedness like we shun poison because a
hand free from wound can handle poison with
impurity. The dhammas of the good ones do
not decay, but go along with the good ones to
where meritorious actions will lead them.
Good actions will welcome the well doer who
has gone from this world to the next world,
just as relatives welcome a dear one who has
come back. So the problem poses itself very
clear and definite. Wickedness and goodness
are all done by oneself. Wickedness will lead
to dispute and to war, while goodness will
lead to harmony, to friendliness and to peace.
Nh Chung Nhan Qua: Hai loai nhan qua: nhan
qua the gian (kho e la qua: the effect or fruit; tap
e la nhan: the cause) va va nhan qua xuat the
gian: (diet e la qua: mortality or extinction is the
effect or fruit; ao e la nhan: the path is the
cause)Two aspects of cause and effect: cause
and effect in the present life and cause and effect
in the future.
Nh Chung Nhan: Two kinds of patienceSee
Nh Nhan.
Nh Chung Nhan Nhuc:
(A) Hai loai nhan nhuc: Th nhat la chung sanh
nhan. ay la s nhan nai cac s nao hai cua Nh Chung Niet Ban: Hai loai Niet Ban. Th nhat
chung sanh, nh cam thu hay li dung. Th
nh la Phap nhan hay vo sanh phap nhan. ay
la s an nhan ve s nong lanh cua thien nhien, lai, nh vay mot v Thanh co the nhap Niet ban,
hay gia benh, van vanTwo kinds of
patience or endurance: First, endurance of
human assaults and insults, i.e. hatred, or
abuse. Second, endurance of the assaults of
nature, heat, cold, age, sickness, etc.
2879
(B) Hai loai nhan nhuc khac: an tho kho nhan hay
nhan nhuc trc kho au va quan sat phap
nhanTwo other kinds of patience or
endurance: patience under suffering (see
Chung Sanh Nhan) and imperturbable
examination of or meditation in the law or of
all things (see Vo Sanh Phap Nhan).
(C) Hai loai nhan nhuc khac na: than nhan va y
nhanTwo other kinds of patience or
endurance: physical patience or endurance
and mental patience or endurance.
Nh Chung Nhap: Hai loi nhap aoTwo ways
of entering the truthSee Nh Nhap.
Nh Chung Nhat Tam: Hai th nhat tamTwo
types of one-pointedness of mindHai loai nhat
tam: s nhat tam, va ly nhat tam Two categories
for one mind or singleminded practice: one mind
at the phenomenal level, and one mind at the
level of inner truthSee Nh Nhat Tam.
Nh Chung Nhat Xien e: Icchantika (skt)Hai
loai Nhat Xien e. Th nhat la nghiep bao Nhat
xien e. ay la loai ngi cc ac, oan tuyet thien
can v nghiep tien kien, nen khong bao gi thanh
Phat. Th nh la hanh nguyen Nhat xien e. V ai
nguyen ma cac v Bo Tat quyet nh cha thanh
Phat e tiep tuc cu o chung sanhTwo kinds of
icchantika. First, the utterly depraved, abandoned,
and Blasphemers of Buddha-truth owing to the
previous karma. Second, owing to the good vow,
Bodhisattvas refuse to enter upon their
Buddhahood in order to continue to save all
beings.
Nh Chung Nhiem O: Two defilementsSee Nh
Nhiem O.
Nh Chung Niem Phat: Hai loai niem Phat:
Thong Niem Phat va Biet Niem PhatTwo kinds
of intonation or calling on the Buddhas: to call on
the Buddhas in general and to intone the name of
a special Buddha.
la hu d Niet ban hay Hu d y Niet ban. Niet
ban ma nhan a ngng han, nhng qua van con d
nhng phai song trong the gii sanh t cho en
than chet. Th nh la Vo d Niet ban hay Vo d y
Niet ban. Niet ban cuoi cung, ni khong con nhan
qua, khong con lien he vi luan hoi sanh t, v
Thanh nhap Vo d Niet ban khi than chet Two
 2880

Nirvanas. First, incomplete Nirvana where causes Nh Chung Quang: The dual lightsSee Nh
of reincarnation are ended. Nirvana in which all Quang.
causes have been annihilated, but the remnant of Nh Chung Quang Minh: Hai loai anh sang
the effect still remains, so that a saint may enter Two kinds of lightSee Nh Quang Minh.
this nirvana during life, but may have to continue Nh Chung Sa Mon: Hai loai Sa Mon: Chanh
to live in this mortal realm till the death of his menh sa mon va Ta menh sa monTwo kinds of
body. Second, final Nirvana, where all effects are SramaneraTwo kinds of Sammatiya: Monk who
ended. Remnantless nirvana, without cause and makes his living by mendicancy (right livelihood
effect, the connection with the chain of mortal life for a monk) and Monk who works for a living
being ended, so that the saint enters upon perfect (improper way of living).
nirvana on the death of his body. Nh Chung Sai Biet: Hai loai sai bietTwo kinds
Nh Chung Phap: Two classes of thingsSee Nh of distinctions.
Phap. Nh Chung Sanh Diet: Two kinds of life and
Nh Chung Phap Than: Two kinds of deathSee Nh Chung Sanh T.
dharmakayaSee Nh Phap Than. Nh Chung Sanh T: Hai loai sanh t. Th nhat la
Nh Chung Phan Biet: Two kinds of Phan oan Sanh T. Qua bao trong tam o luc
discriminationTheo Kinh Lang Gia, co hai loai ao cua cac nghiep thien ac, than c tao thanh
phan biet, tong phan biet va bien phan biet; tuy do qua bao nay co tng phan tng oan (ch het
nhien, ngha cua chung gan nh khong sai khac thay pham phu co u kien t hoac). Th nh la Bat
According to the Lankavatara Sutra, there are two T Ngh Bien Dch Sanh T. Qua bao Tnh o gii
kinds of discrimination: samkalpa or general cua nghiep vo lau. ay la s sanh t cua cac bac
discrimination, and parikalpa; however, their Thanh a oan het kien t hoacTwo kinds of
meanings are almost the same. life and death. First, the various karmic
Nh Chung Phat Canh: Hai canh gii Phat. Th transmigrations. Second, the inconceivable
nhat la chng canh hay canh gii ma ch Phat transformation life in the Pure Land, the
chng c (ly Chan Nh phap tanh). Th nh la transformation of the arhats and other saints.
hoa canh hay canh gii ma ch Phat bien hoa ra Nh Chung Sac Than: Hai loai sac than cua
hay la Tay phng quoc oTwo Buddha PhatTwo rupakaya or incarnation-bodies of
domains: First, the domain or state of absolute BuddhaSee Nh Sac Than.
enlightenment. Second, the domain that the Nh Chung S Duyen: Two kinds of objective
Buddhas are transforming or the Pure Land. referentsHai loai oi tng.
Nh Chung Phat Sat: Buddhaksetra (skt)Two Nh Chung Ta Kien:
classes of Buddha-landSee Nh Phat Sat. (A) Hai loai ta kien: Th nhat la thng kien. ay
Nh Chung Phat Tanh: Hai loai Phat tanhTwo la nhng ngi theo chu ngha vat chat duy tr
aspects of the Buddha-natureSee Nh Phat cuoc song ao c v li ch cua t than, tm
Tanh. cau hanh phuc tran tuc, va khong nam bat
Nh Chung Phien Nao: Klesadvaya (skt)See c Niet ban. Th nh la oan kien. ay la
Nh Phien Nao. nhng ngi theo chu ngha oan kien phu
Nh Chung Phc ien: Two fields for the nhan hanh phuc tran tuc tuy thuoc vao cuoc
cultivation of happinessSee Nh Phc ien. song ao cThe two false views: First,
Nh Chung Qua: Two faultsSee Nh Qua. materialistics who maintained the moral life
Nh Chung Qua Nghiep: Hai loai qua nghiep in the interests of self, sought earthly
Two kinds of fruit or karmaSee Nh Qua happiness, and failed to apprehend nirvana.
Nghiep. Second, nihilistics who denied that earthly
Nh Chung Quan: Two kinds of contemplation happiness is dependent on a moral life.
See Nh Quan. (B) Hai loai ta kien khac: Th nhat la pha the
Nh Chung Quan anh: Hai loai quan anh gian lac ta kien. ay la nhng ngi duy tr
Two forms of esoteric baptismSee Quan anh. loi song v li ch v ky. Th nh la pha Niet
 2881

Ban ao ta kien. ay la nhng ngi chu discriminating mind or the mind which lies at
trng theo uoi phc bao nhn thien ma the roof of this birth and death, but people
chang c Niet BanTwo other false views: think that this mind is their real mind, so the
First, those who maintain the moral life in the delusion enters into the causes and conditions
interests of self. Second, those who seek that produce suffering. Second, true mind.
earthly happiness, and fail to apprehend Behind the discriminating mind, there exists a
Nirvana. pure mind of enlightenment which is called
Nh Chung Tam: Hai loai tamTwo kinds of the true mind.
mindSee Nh Tam. (C) Hai loai tam tng khac: Th nhat la tam tran
Nh Chung Tam Tng: Two kinds of mindKy tuc. C ban, th moi ngi eu co mot cai tam
that ch co mot cai tam duy nhat la bon tam. Tuy thanh tnh trong sang, nhng thng th tam
nhien, chung sanh m mt nen phan chia tam nay b che lap van uc bi nhng chng cau
tng ra nhieu loaiIn reality, there is only one cua tran the. Th nh la Chanh Tam (tam can
mind: Original mind. However, sentient beings are ban va chan chanh). Du b bao nhieu o nhiem
deluded and wander themselves with different che lap, chanh tam van con o, nh mat trang
(two) kinds of mind. van con o du b may che lapTwo other
(A) Hai loai tam tng: Th nhat la tam trong kinds of mind: The first one is the worldly
than. Neu co mot cai tam ben trong than th mind or defiled mind. Fundamentally,
cai tam ay phai biet tat ca moi s vat ben everyone has a pure clean mind, but it is
trong than, nhng hnh nh ngi ta t biet hay usually covered by defilement and dust of
t e y g en nhng s vat ben trong than worldly desires. The second one is the True
mnh. Th nh la tam ngoai than. Neu tam ma and Fundamental Mind. The essence of
ngoai than th no se khong biet g ve nhng ones nature. No matter how much defilement
nhu cau cua than, ang nay than cam c covered, this mind is still there just like the
nhng g tam biet va tam biet c nhng g moon is often hidden behind clouds.
ma than cam. Nh vay khong the nao tam (D) Hai loai tam tng khac: Th nhat la tam tam
ngoai than cTwo kinds of mind: First, thi. Tam tam thi la cai tam co nhng cam
the mind within the body. If the mind is within giac khac nhau t luc nay qua luc khac cua
the body, it ought to know the things inside i song, nh tot xau, thng ghet, vui buon,
the body; but people are interested in external c mat, thanh cong hay that bai, tieng tot
things and seem to know or care little for the hay tieng xau, van van. Th nh la tam Bon
things within the body. Second, the mind tam. Khi ma ngi ta t bo chap trc, tng
outside the body. If the mind is located tng va s phan biet, chng o ngi ta mi
outside the body, it should not be in contact co kha nang lay lai c s thanh tnh cho bon
with the needs of the body. But, in fact, the tam, va chng o ca than lan tam eu vt
body feels what the mind knows, and the mind thoat nhng o nhiem va kho au cua cuo c
knows what the body feels. Therefore, it can songTwo other kinds of mind: First,
not be said that the human mind is outside of temporary mind, a mind that has different
the body. feelings from moment to moment with the
(B) Hai loai tam tng khac: Th nhat la tam changing circumstances of life, such as
phan biet. Tam phan biet nam tren noc cua temporary feelings of good and evil, love and
coi sanh t nay (tam cua coi nh nguyen), hatred, happy and sorrow, gain or loss,
nhng chung sanh lai tin rang ay la tam that success or failure, good reputation or bad
cua mnh, nen co me hoac va t o co kho reputation, and so on. The second one is the
au phien nao. Th nh la tam chn that. Sau original mind. When one gives up their
lng cai tam phan biet con co cai tam giac attachment, imagination, false discrimination,
ngo Bo e ma chung ta goi no la tam and so on, one restores the purity of their
that.Two other kinds of mind: First,

original mind, then both body and mind would
be free from defilement and suffering.
(E) Hai loai tam tng khac: Th nhat la noi tam
tng hay ban tam thanh tnh bnh ang ben
trong. Th nh la ngoai tam tng hay cai tam
theo duyen ma hien ra cac oi canhTwo
other kinds of mind: First, the mind in its inner
character and influence. Second, the mind in
its outer manifestations.
Nh Chung Thanh Tnh: Theo kinh Hoa Nghiem,
co hai loai thanh tnh. Th nhat la t tnh thanh
tnh hay chan nh thanh tnh. Th nh la ly cau
thanh tnh. at c tam the thanh tnh bang cach
xa la moi o nhiemAccording to the Flower
Ornament Scripture, there are two kinds of purity.
First, the natural purity. Second, acquired purity
through avoiding pollution.
Nh Chung Thanh Van: Two kinds of disciples
Hai loai mon o.
Nh Chung Thanh: Hai loai Thanh: Hu ngon
Thanh va Vo ngon Thanh (nhng v Thanh neu
gng bang nhng pham hanh cao tuyet ch
khong noi mot li)Two classes of saints or
preachers: those who preach with words (Phap s),
and those who preach without words, but
examplify themselves with good morality.
Nh Chung Thang Qua: Hai qua v toi thang
Two surpassing fruitsSee Nh Thang Qua.
Nh Chung Than: Hai loai thanTwo forms of
bodySee Nh Than.
Nh Chung The Gii: Co hai loai the gii theo
quan iem Phat giao. Th nhat la Hu Tnh The
Gii. The gii cua loai hu tnh co than the. Th Li day nay ch mot cach ro rang ba yeu to
nh la Kh The Gii. The gii vat ly hay a
phng ni loai hu tnh c tru (cac loai hu tnh,
theo luan iem vat chat hay tinh than, c chia
thanh ba coi: duc gii, sac gii, va vo sac gii
There are two kinds of world according to the
Buddhist point of views. First, the world of the
living, who are receiving their correct
recompense. Second, the world of the material, or
that on which karma depends for expression. The
world of material is divided into three realms:
kamadhatu, rupadhatu, and arupadhatu.
Nh Chung Th: See Nh Bo Th.
Nh Chung Thien: Two kinds of contemplation.
(A) Tong quan ve ThienAn overview on
Meditation: Phan hanh thien c lu truyen
2882
t nhng kinh ien Phat giao Nguyen Thuy,
can c tren nhng phng phap ma chnh c
Phat a ap dung, phap mon hanh thien a a
Ngai en giac ngo va Niet Ban, va t chnh
kinh nghiem ban than cua Ngai trong s phat
trien tam linh. Ch Thien that s khong
phai la t tng ng vi ch Bhavana
trong ngon ng Nam Phan, ma ung theo
nguyen ngha co ngha la m mang hay phat
trien, trau doi hay lam cho tr thanh, la s no
lc xay dng tam vang lang va an tru, co kha
nang nhan thc ro rang ban chat that s cua
tat ca cac phap hu lau va chng ngo Niet
Ban, trang thai tam lanh manh ly tng. Phap
mon hanh thien ma chnh c Phat a chng
nghiem gom co hai phan: (1) Thien an tru tam
la gom tam vao mot iem, hay thong nhat, tap
trung tam vao mot e muc, hay nhat iem
tam; (2) Thien minh sat tue. Mot trong hai
phan nay la samatha hay tap trung tam y hay
tru tam vao mot e muc va khong hay biet g
khac ngoai e muc. Thien tap bat au bang s
an tru tam. An tru la trang thai tam vng chac,
khong chao ong hay phong i ni khac. An
tru tam la g? Dau hieu cua tam an tru la nh
the nao? Nhu cau va s phat trien tam an tru
nh the nao? Bat c s thong nhat nao cua
tam cung la tam an tru. T niem x la dau
hieu cua tam an tru. T chanh can la nhu can
thiet cua tam an tru. Bat c s thc hanh hay
phat trien nao, s tang trng nao cua cac
phap tren eu la s phat trien cua tam an tru.
cua nhom nh: chanh tinh tan, chanh niem va
chanh nh cung sinh hoat va nang lan
nhau. Chung gom cha s gom tam chan that.
Phai noi ro rang s phat trien cua tam an tru
c day trong Phat giao khong ch rieng Phat
giao mi co. T trc thi c Phat cac ao s
Du Gia a co thc hanh nhng phap mon
thien nh khac nhau, nh hien nay ho van
con thc hanh. X An o t bao gi van la
mot vung at huyen b. nhng phap hanh Du
Gia a ap dung nhieu nhat An o ch a
en mot mc o nao ch khong he vt xa
hnThe exposition of meditation as it is
handed down in the early Buddhist writings is
more or less based on the methods used by
 2883

the Buddha for his own attainment of been a land of mysticism, but the Yoga then
enlightenment and Nirvana, and on his prevalent in India never went beyond a
personal experience of mental development. certain point.
The word meditation really is no equivalent (B) Hai loai Thien: s thien va ly thienTwo
for the Buddhist term bhavana which kinds of meditation: the dhyana of or
literally means development or culture, concentration on phenomena (see S Thien)
that is development of the mind, culture of the and the dhyana of or concentration on the
mind, or making-the-mind become. It is the absolute truth (see Ly Thien).
effort to build up a calm, concentrated mind (C) Hai loai Thien khac: Th nhat la Thien Tnh
that sees clearly the true nature of all Tru. Phap hanh thien an tru trong Phat giao
phenomenal things and realizes Nirvana, the a en tot nh la ac thien va phap thien
ideal state of mental health. Meditation as tue dan en tang Thanh hay giai thoat. V
practiced and experienced by the Buddha is hanh gia lien tuc kien tr no lc thc hanh
twofold: Concentration of the mind (samatha thien tue dan en viec thao g nhng thang
or samadhi) that is one-pointedness or thuc hay day troi buoc chung sanh vao vong
unification of the mind, and insight luan hoi sanh t, va tien at en tang Thanh
(vipassana, vipasyana or vidarsana). Of these cuoi cung la A La Han. c Phat khong thoa
two forms, samatha or concentration has the man vi cac tang thien va cac kinh nghiem
function of calming the mind, and for this huyen b. Muc tieu duy nhat cua Ngai la
reason the word samatha or samadhi, in some chng ac Toan Giac va Niet Ban. Sau khi a
contexts, is rendered as calmness, tranquility gom tam hoan toan an tru va vang lang bang
or quiescence. Calming the mind implies thien nh, Ngai co the phat trien thien tue,
unification or one-pointedness of the mind. tc la phap hanh kha d giup cho hanh gia
Unification is brought about by focussing the nhn thay s vat ung nh s vat la nh vay,
mind on one salutary object to the exclusion tc la thay c thc tng cua s vat, ch
of all others. Meditation begins with khong phai ch thay be ngoai, hnh nh s vat
concentration. Concentration is a state of la nh vay. Noi cach khac, o la thau at ban
undistractedness. What is concentration? chat that s cua chnh mnh, ro rang va tng
What is its marks, requisites and tan nh that s ban chat cua mnh la nh vay.
development? Whatever is unification of Th nh la Thien Tue. T Vipassana co
mind, this is concentration; the four setting-up ngha la thay mot cach ac biet, t goc ch
of mindfulness are the marks of Passati la thay va tiep au ng Vi la ac
concentration; the four right efforts are the biet. V the Vipassana la thay mot cach ac
requisites for concentration; whatever is the biet hay khac thng, cai thay vt ra ngoai
exercise, the development, the increase of cai thay thong thng, hay tue nhan. Khong
these very things, this is herein the phai cai nhn tren be mat, hay nhn pht qua.
development of concentration. This statement Khong phai ch thay thoang qua cai dang ma
clearly indicates that three factors of the nhn s vat ung theo boi canh cua s vat, tc
samadhi group, namely, right effort, right la nhn di anh sang cua ba ac tng, hay
mindfulness, and right concentration function ba dau hieu ac thu cua cac phap hu vi, cac
together in support of each other. They hien tng sinh ton. o la vo thng hay bien
comprise real concentration. It must be oi, kho au hay bat toai nguyen, va vo nga
mentioned that the development of hay khong co mot cai t nga trng ton vnh
concentration or calm (samath or bhavana) as cu. o la phap thien tue, lay thien nh lam
taught in Buddhism, is not exclusively nen tang, phap thien ma theo o hanh gia got
Buddhist. Practitioners, before the advent of ra en mc tan cung cac bn nh trong tam,
the Buddha, practiced different systems of lot bo ao kien ve cai ta, nhn thay thc
meditation as they do now. India has always tng cua van phap va chng ngo Niet Ban.
 2884

Nh vay thien tue la giao phap ac thu cua existence prior to Siddhartha Gautama, the
chnh c Phat, trc kia cha tng c Buddha.
nghe thay, mot chng nghiem duy nhat ma ch Nh Chung Thien Hu Tri Thc: See Nh Chung
co c Bon S mi co, hoan toan rieng biet Hu Tri Thc.
cho Phat giao va cha ai biet trc thi c Nh Chung Tho Ky: Hai loai tho ky. Th nhat la
Phat S at a Co amTwo other kinds of hu d tho ky. c Phat noi vao thi nao trong
meditation: First, Samatha Meditation. tng lai th v Phat nao se tho ky cho chung sanh.
Samatha taught in Buddhism culminates in Th nh la vo d tho ky. c Phat tho ky ve s
Jhana and Vipassana which leads to the four thanh Phat cua mot chung sanhTwo classes of
stages of sanctity or emancipation. The Buddhas predictions of a disciples destiny. First,
meditator continuing zestfully his insight partial or incomplete prediction. The Buddha
meditation removes, by gradual process, the predicted what Buddha would make a prediction
fetters that bind him to the Wheel of for sentient being in certain periods of time in the
Existence (samsara) and reach the last and the future. Second, prediction in finality, or complete
fourth stage of sanctity (Arahatta). The detail of becoming Buddha of a sentient being.
Buddha was not satisfied with mere Jhana Nh Chung Thoat Tuc: Hai loai thoat tuc: than
and mystical experiences, his one and only thoat tuc va tam thoat tucTwo kinds of
aim was to attain full enlightenment and seclusion: bodily withdrawal into seclusion and
Nirvana. Having gained perfect concentrative spiritual withdrawal from all evil, and into
calm through samatha meditation, he was able meditation.
to develop insight (vipassana) meditation that Nh Chung Thc: Two kinds of consciousness
enables a person to see things as they really See Nh Thc.
are, and not as they appear to be. That is, on Nh Chung Thc: Two kinds of foodSee Nh
other words, to understand ourselves as we Thc.
really are. The second kind of meditation is Nh Chung Tch Tnh: Two kinds of
the Vipassana. The word vipassana means, quiescenceHai loai tch tnh. Th nhat la than
by derivation, seeing in an extraordinary way, tch tnh. T than la bo gia nh e song i thanh
from the word passati to see the prefix vi than yen tnh. Th nh la tam tch tnh. Nh tu
denoting, special, particular. Vipassana, thien nh ma tam oan la tat ca nhng ieu ac
therefore means, seeing beyond what is Two kinds of seclusion or retirement from the
ordinary, clear vision. It is not surface seeing world. First, bodily withdrawal into seclusion.
or skimming, not seeing mere appearances, Second, spiritual withdrawal from all evil and into
but seeing things in their proper perspective, meditation.
that is in terms of the three characteristics or Nh Chung Tn: Hai loai tnTwo forms of
signs of phenomenal existence: faithSee Nh Tn.
impermanence or change; suffering or Nh Chung Tinh Tan: Theo ai Tr o Luan, co
unsatisfactoriness and non-self or egolessness hai loai tinh tan. Th nhat la Than Tinh Tan. Than
(anicca, dukkha and anatta). It is this insight van sinh hoat mang en cua cai, nhng lai dung
meditation, with calm concentration of mind vao viec bo th. Th nh la Tam Tinh Tan. Tam
as its basis, that enables the practitioner to dt bo tham duc, ac tam, cung nh ta kien
purge his mind of all defilements, to remove According to the Maha-Paramita-Sastra, there are
the ego-illusion and to see reality and two kinds of virya. First, the fortitude in body, i.e.
experience Nirvana. Vipassana or insight use earned properties in almsgiving. Second, the
meditation, therefore, is a typical doctrine of vigour in mind, i.e. cut off all passions, evil mind,
the Buddha himself, not heard by him before, and wrong views.
a unique experience of the Master, Nh Chung Tnh: Hai loai tnhTwo kinds of
exclusively Buddhist, which was not in seed-nature (the character of the alaya seed and
its development):

(A) Hai loai tnh: Th nhat la tnh chung t hay
ban tnh thien t vo thuy. Th nh la tap chung
t hay chung tnh thien do tu tap ma phat
trienTwo kinds of seed-nature: First, the
original good seed-nature. Second, the seed-
nature in practice or development.
(B) Hai loai tnh khac: Th nhat la bon tnh tru
chung tnh hay ban tnh t nhien t vo thuy.
Th nh la tap s thanh chung tnh hay chung
tnh mi c huan tapTwo other kinds of
seed-nature: First, the immanent abiding
original good seed-nature. Second, the seed
productive according to its ground.
(C) Hai loai tnh khac na: Th nhat la Thanh
chung tnh hay hat giong ch ng qua Niet Ban
cua bac Thanh tam tha. Th nh la pham phu
chung tnh hay ngu phu chung tnh, hay chung
tnh pham phu ngu muoi co bam gi lay ch
phap (hat giong nay co kha nang sinh san, con
tnh la do ren tap ma co ch khong phai la
tnh cua ly tnh)Two other kinds of seed-
nature: First, the seed-nature of the saints, by
which they attain nirvana. Second, the seed-
nature in the foolish and ignorant.
Nh Chung Tnh Th: Two kinds of pure acts of
givingCo hai loai c xem la bo th thanh tnh:
ca ngi cho lan ngi nhan eu thanh tnh; ngi
cho thanh tnh nhng ngi nhan khong thanh
tnhTwo kinds of pure acts of dana: both the
donor and the recipient are pure; the donor is pure
but the recipient is impure.
Nh Chung Toi: Hai loai toiTwo kinds of
crimesSee Nh Toi.
Nh Chung Trang Nghiem: Hai loai trang
nghiemTwo kinds of adornmentSee Nh
Trang Nghiem.
Nh Chung Tr: Hai loai tr tue. Th nhat la
Tng Tr. Hu lau tr hay tr nng vao s tng Nh Chung T: See Nh T.
the gian va hay con quan he vi phien nao. Th
nh la Phat Tr. Vo lau tr, cat t lien he vi phien the bhutatathataSee Nh Tng.
naoTwo kinds of wisdom. First, knowledge
derived from phenomena, associated with
afflictions. Second, Buddha wisdom, no longer
associated with afflictions.
Nh Chung Tu ao: Two paths of cultivation
Hai loi tu hanhSee Nh Tu.
Nh Chung Tu Hanh: Two kinds of practices
See Nh Tu.
2885
Nh Chung T Lng: Two kinds of accumulated
spiritual resourcesTwo kinds of provisionsHai
loai tiem lc tam linh a c tch cha Theo
Kinh Bao Tch, co hai loai t lng. Th nhat la
phuc c t lng. Bo th cong c thien can e tr
gii, nhan nhuc, va tinh tan. Th nh la tr c t
lng. Tu tap thien quan va tinh chuyen tm cau
Dieu Giac, hay la ba Ba La Mat sau cung
According to The Ratna-rasi or Ratna-kuta sutra
(Gem-Heap sutra), there are two kinds spiritual
provender. First, charity, the first four paramitas in
the six paramitas. Second, wisdom, the last three
paramitas.
Nh Chung T:
(A) Hai loai chung t: Th nhat la danh ngon
chung t (Bon hu chung t). Chung t la
nhan tao ra tat ca moi phap thien ac. Th nh
la Nghiep chung t. Chung t gay ra bi
nghiep tao tac thien ac ni tam s roi huan
tap ni thc th tamTwo kinds of seeds:
First, seed which causes moral action. Good
or evil seeds produce good or evil deeds.
Second, karma seed, the sixth (mind
consciousness) acting with the eighth (Alaya
consciousness).
(B) Hai loai chung t khac: bon hu chung t va
than huan chung tTwo other kinds of
seeds: the seed or latent undivided moral
force immanent in the highest of the Alaya
consciousness, and the newly influenced or
active seed when acted upon by the seven
other consciousness, thus becoming
productive.
Nh Chung T Vong: Two kinds of deathNh
THai loai chet: menh tan t va ngoai duyen
tTwo kinds of death: natural death and violent
death or death caused by external causes.
Nh Chung Tng: Two forms (characteristics) of
Nh Chung Ty Kheo: Hai loai Ty Kheo: a van
ty kheo va Qua thien ty kheoTwo classes of
monks: Monks who hear and repeat many sutras,
but are not devoted doers and those who read and
repeat few sutras, but are devoted in their lives.
Nh Chung Vong Kien: Two kinds of upside-
down discriminating false viewsTrong Kinh Thu
Lang Nghiem, quyen Nh, c Phat a nhac nh

ngai A Nan ve hai loai vong kien nh sau: Ong A
Nan! Tat ca chung sanh b troi lan trong vong luan
hoi sanh t the gian, la do bi hai th vong kien.
Hai th nhn sai lam o lam cho chung sanh thay
co canh gii, va b loi cuon trong vong nghiep. Hai
th vong kien o la vong kien biet nghiep cua
chung sanh va vong kien ong phan cua chung
sanh. Th nhat la Vong Kien Biet Nghiep. c
Phat day: Ong A Nan! Nh ngi b au mat, ban
em nhn vao ngon en, thay co nam mau sac tron
chung quanh ngon la sang. Ong ngh the nao?
Cai anh tron nam mau sac o la mau sac cua en
hay mau sac cua cai thay? Ong A Nan! Neu la
mau sac cua en, sao ch mot mnh ngi au mat
thay. Neu la mau sac cua tnh thay, th tnh thay
a thanh mau sac, con cai thay cua ngi mat au
goi la g? Lai na, ong A Nan, neu cai anh tron
kia, ri en ma rieng co, th khi nhn bnh phong,
trng, ghe, ban, cung phai co anh tron hien ra
ch. Neu ri tnh thay ma rieng co, th mat co the
khong thay. Nay mat thay th biet khong ri c.
Vay nen biet rang: Mau sac that ni en. Cai
thay benh nhn lam ra anh nam sac. Cai anh va cai
thay eu la benh. Nhng cai thay biet la benh o,
khong phai la benh. ng nen noi la en, la thay,
va chang phai en, chang phai thay. V du mat
trang th hai, v dui mat ma thay, vay khong phai
la mat trang, hay la bong cua trang. Cai anh nam
sac cung vay, v mat benh ma thanh, khong nen
noi la tai en hay tai thay. Th hai la Vong Kien
ong Phan. c Phat day: Ong A Nan! Trong coi
Diem Phu e, tr phan nc ni cac bien ln,
phan at bang gia co en ba ngan chau. Chau
ln chnh gia bao trum ca ong Tay. Co o hai
ngan ba tram nc ln. Cac chau nho gia bien,
hoac vai tram nc, hoac mot, hoac hai nc, cho
en ba mi, bon mi nam mi nc. Ong A
Nan! Trong am o co mot chau nho, ch co hai
nc. Ngi trong mot nc cung cam vi ac
duyen, chung sanh trong nc ay thay nhng canh
gii khong lanh, hoac thay hai mat tri, hoac thay
hai mat trang. Ho lai thay nhng ac tng nh: cac
quang chung quanh mat tri, mat trang; nguyet
thc, nhat thc, nhng vet en tren mat tri, mat
trang, sao choi, sao phn, sao bang, nhieu sao
bang thanh chum, cac th mong, van van. Ch
nc ay thay. Con chung sanh nc ben kia
khong he thay hay nghe nhng th tren. Ong A
2886
Nan! Nay toi v ong lay hai th vong kien tren giai
thch cho ro. Nh ngi au mat thay cai anh tron
nam sac en sang. o la do loi benh mat, ch
khong phai do loi tnh thay, cung khong phai sac
en tao ra. Lay o ma so sanh, nay ong va chung
sanh thay nui song, canh vat, eu la t vo thuy, cai
thay benh thay nh the. Cai vong kien va canh vat
deu la h vong, tuy duyen hien tien. Con cai giac
minh biet vong canh, vong kien la benh, th khong
phai benh hay me lam, ma luc nao cung sang suot.
Chan kien thay ro vong kien la benh, th no khong
b benh, ma van sang suot. Vay cau luc trc ong
bao kien van giac tri, ch la vong kien ma thoi.
Vay nay ong thay toi, ong va chung sanh eu la
cai thay benh. Con cai kien chan tinh tnh khong
phai benh nen khong goi la thay. Ong A Nan! Co
the lay cai vong kien ong phan cua chung sanh
a noi tren, so sanh vi cai vong kien biet nghiep
cua mot ngi. Cai anh tron cua mot ngi thay
do au mat, va nhng canh la do chung sanh mot
nc thay, eu la cai h vong kien sinh ra t vo
thuy. Khap ca mi phng the gii chung sanh
eu thuoc pham vi vong. Cac duyen hoa hp sinh
ra, cac duyen hoa hp mat. Neu ng ve canh gii
Phat, eu thay o la h vong. Neu co the xa la
cac hoa hp duyen va khong hoa hp duyen,
th a diet tr cac nhan sinh t, chng c chan
ly, tc canh gii PhatIn the Surangama Sutra,
the Buddha reminded Ananda about two kinds of
upside-down discriminating false views as
follows: Ananda! All living beings turn on the
wheel in this world because of two upside-down
discriminating false views. Wherever these views
arise, there is revolution through the cycle of
appropriate karma. What are the two views? The
first consists of the false view based on living
beings individual karma. The second consists of
the false view based on living beings collective
karma. First, false views based on individual
karma. The Buddha taught: Ananda! It is like a
man in the world who has red cataracts on his eyes
so that at night he alone sees around the lamp a
circular reflection composed of layers of five
colors. What do you think? Is the circle of light
that appears around the lamp at night the lamps
color, or is it the seeings colors? Ananda! If it is
the lamps colors, why is it that someone without
the disease does not see the same thing, and only
 2887
the one who is diseased sees the circular
reflection? If it is the seeings colors, then the
seeing has already become colored; what, then, is
the circular reflection the diseased man sees to be
called? Moreover, Ananda, if the circular
reflection is in itself a thing apart from the lamp,
then it would be seen around the folding screen,
the curtain, the table, and the mats. If it has
nothing to do with the seeing, it should not be seen
by the eyes. Why is it that the man with cataracts
sees the circular reflections with his eyes?
Therefore, you should know that: In fact the
colors come from the lamp, and the diseased
seeing bring about the reflection. Both the circular
reflection and the faulty seeing are the result of
the cataract. But that which sees the diseased film
is not sick. Thus you should not say that it is the
lamp or the seeing or that it is neither the lamp nor
the seeing. It is like a second moon often seen
when one presses on ones eye while looking up
into the sky. It is neither substantial nor a
reflection because it is an illusory vision caused
by the pressure exerted on ones eye. Hence, a
wise person should not say that the second moon
is a form or not a form. Nor is it correct to say that
the illusory second moon is apart from the seeing
or not apart from the seeing. It is the same with
the illusion created by the diseased eyes. You
cannot say it is from the lamp or from the seeing:
even less can it be said not to be from the lamp or
the seeing. Second, False View of the collecting
share. The Buddha taught: Ananda! In
Jambudvipa, besides the waters of the great seas,
there is level land that forms some three thousand
continents. East and West, throughout the entire
expanse of the great continent. There are twenty-
three hundred large countries. In other, small or
perhaps one or two, or perhaps thirty, forty, or
fifty. Ananda! Suppose that among them there is
one small continent where there are only two
countries. The people of just one of the countries
together experience evil conditions. On that small
continent, all the people of that country see all
kinds of inauspicious things: perhaps they see two
suns, perhaps they see two moons with circles, or
a dark haze, or girdle-ornaments around them; or
comets, shooting stars, ears on the sun or moon,
eainbows, secondary rainbows, and various other
evil signs. Only the people in that country see
them. The living beings in the other country from
the first do not see or hear anything unusual.
Ananda! I will now go back and forth comparing
these two matters for you, to make both of them
clear. Ananda! In the case of the living beings
false view of individual karma by which he sees
the appearance of a circular reflection around the
lamp, the appearance seems to be a state, but in
the end, what is seen comes into being because of
the cataracts on the eyes. The cataracts are the
results of the weariness of the seeing rather than
the products of form. However, the essence of
seeing which perceives the cataracts is free from
all diseases and defects. For example, you now
use your eyes to look at the mountains, the rivers,
the countries, and all the living beings: and they
are all brought about by the disease of your seeing
contracted since time without beginning. Seeing
and the conditions of seeing seem to manifest
what is before you. Originally my enlightenment
is bright. The seeing and conditions arise from the
cataracts. Realize that the seeing arise from the
cataracts: the enlightened condition of the
basically enlightened bright mind has no cataracts.
That which is aware of the faulty awareness is not
diseased. It is the true perception of seeing. How
can you continue to speak of feeling, hearing,
knowing, and seeing? Therefore, you now see me
and yourself and the world and all the ten kinds of
living beings because of a disease in the seeing.
What is aware of the disease is not diseased. The
true essential seeing by nature has no disease.
Therefore, it is not called seeing. Ananda! Let us
compare the false views of those living beings
collective share with the false views of the
individual karma of one person. The individual
man with the diseased eyes is the same as the
people of that country. He sees circular reflections
erroneously brought about by a disease of the
seeing. The beings with a collective share see
inauspicious things. In the midst of their karma of
identical views arise pestilence and evils. Both are
produced from a beginningless falsity in the
seeing. It is the same in the three thousand
continents of Jambudvipa, throughout the four
great seas and in the Saha World and throughout
the ten directions. All countries that have outflows
 2888

and all living beings are the enlightened bright chang thay Bo e. The nao lai co s thanh Bo
wonderful mind without outflows. Because of the e? Mi biet ngay nay cac vat tng eu goc
false, diseased conditions that are seen, heard, khong nhan. V so o chap trc nh the, mat
felt, and known, they mix and unite in false birth, chnh bien tri, oa lac ngoai ao, me lam tnh Bo
mix and unite in false death. If you cane leave far eAccording to the Surangama Sutra, book
behind all conditions which mix and unite and Nine, in the part of the ten states of formation
those which do not mix and unite, then you can skandha, the Buddha reminded Ananda: Ananda,
also extinguish and cast out the causes of birth and you should know that when the good person has
death, and obtain perfect Bodhi, the nature which obtained proper knowledge and his practice of
is neither produced nor extinguished. It is the pure samatha, his mind is unmoving, clear, and proper,
clear basic mind, the everlasting fundamental and it cannot be disturbed by the ten kinds of
enlightenment. demons from the heavens. He is now able to
Nh Chung Vo Ky: Co hai loai vo kyTwo intently and thoroughly investigate the origin of
neutralsSee Nh Vo Ky. all categories of beings. As the origin of each
Nh Chung Vo Minh: Two kinds of ignorance category becomes apparent, he can contemplate
Hai loai vo minh. the source of the subtle, fleeting and pervasive
Nh Chung Vo Nga: Hai loai vo ngaTwo fluctuation. But if he begins to speculate on that
categories of non-egoSee Nh Vo Nga. pervasive source, he could fall into error with two
Nh Chung Vo Nhan Luan: Two theories on the theories of the absence of cause. First, perhaps
absence of causeTheo Kinh Thu Lang Nghiem, this person sees no cause for the origin of life.
quyen Chn, phan Thap Hanh Am Ma, c Phat Why? Since he has completely destroyed the
a nhac ngai A Nan ve hai th vo nhan nh sau: mechanism of production, he can, by means of the
Ong A Nan nen biet cac ngi thien nam trong eight hundred merits of the eye organ, see all
tam ma a c chnh tri ay, chnh tam yen lang beings in the swirling flow of karma during eighty
sang suot. Mi loai Thien ma chang tm c cho thousand eons, dying in one place and being
tien, e c tinh nguyen cung tot can ban cua 12 reborn in another as they undergo transmigration.
loai sinh. oi trong ban loai, cai sinh c can But he cannot see beyond eighty thousand eons.
nguyen to bay. Xem xet cai trang thai u thanh Therefore, he concluded that for the last eighty
vien ong ban nguyen. Trong cai vien nguyen mi thousand eons living beings in the ten directions of
khi ra cai so o chap trc. Ngi ay b oa vao this and other worlds have come into being
hai vo nhan luan. Mot la ngi o thay goc vo without any cause. Second, perhaps this person
nhan. Tai sao? Ngi ay a c sinh c toan pha, sees no cause for the end of life. And why? Since
nh nhan can 800 cong c, thay trong tam van he perceives the origin of life, he believes that
kiep: chung sanh theo dong nghiep chay quanh, people are always born as people and birds are
chet cho ay, sinh cho kia. Ch thay chung sanh always born as birds; that crows have always been
luan hoi trong ngan ay. Ngoai tam van kiep ra, bat black and swans have always been white; that
khong thay g na. Ben cho la nhng chung sanh humans and gods have always stood upright and
trong the gian mi phng, ngoai tam van kiep, animals have always walked on four legs; that
khong co nhan t co. Bi so o chap trc, mat whiteness does not come from being washed and
chnh bien tri, oa lac vao ngoai ao, me lam tnh blackness does not come from being dyed; and
Bo e. Hai la ngi thay cuoi vo nhan. Tai sao? that there have never been nor there will be any
Ngi ay oi vi sinh c, a thay can nguyen, nh changes for eighty thousand eons. He says: As I
ngi sinh ngi, chim sanh chim. Con qua th t now examine to the end of this life, I find the
xa nay van en, co van trang. Ngi va tri van same holds true. In fact, I have never seen Bodhi,
i thang, suc sanh van i ngang. Sac trang chang so how can there be such a thing as the attainment
phai giat ra ma thanh. Sac en chang phai nhuom of Bodhi? You should now realize that there is no
ma nen. T tam van kiep, khong co di oi. Nay cause for the existence of any phenomena.
het cai hnh ay, cung lai nh vay, ma toi van Because of this speculation, he will lose proper

and pervasive knowledge, fall into externalism,
and become confused about the Bodhi nature.
Nh Chung Vo Thng: Hai loai vo thngTwo
kinds of impermanenceSee Nh Vo Thng.
Nh Chung Vo Vong Chap: Two vain
attachmentsCo hai s luyen chap vo bo va vo
vong oi vi ngi xuat gia: chap vao kinh ien
va trang hoang bat khat thc cung nh y ao cua
mnhThere are two vain attachments for monks
and nuns: to cling to the scriptures and to decorate
one's begging bowl and clothes.
Nh Chung Xa Li: Hai loai xa li: Than Xa Li
va Phap Xa Li (Kinh xa li hay Phap than xa
li)Two kinds of relics: the Buddhas physical
remains or relics and Dharmakaya (the sutras or
spiritual or dharmakaya remains).
Nh Chung Xien e: Hai loai Nhat Xien e. Th
nhat la nghiep bao Nhat xien e. ay la loai
ngi cc ac, oan tuyet thien can v nghiep tien
kien, nen khong bao gi thanh Phat. Th nh la
hanh nguyen Nhat xien e. V ai nguyen ma cac
v Bo tat quyet nh cha thanh Phat e tiep tuc
cu o chung sanhTwo kinds of Icchantika.
First, the utterly depraved, abandoned, and
Blasphemers of Buddha-truth owing to the
previous karma. Second, owing to the good vow,
bodhisattvas refuse to enter upon their
Buddhahood in order to continue to save all
beings.
Nh Chung Y: Two kinds of robesCo hai loai y
ao cho ch Tang Ni: y ao c an na tn th cung
dng va y ao c ket lai bang vai rach ba nap opportunity and manner, not the ultimate truth of
There are two kinds of robes for monks and nuns:
robes donated by laypeople; and robes made from
discarded rags, with pieces of cloth patched
together.
Nh Chng: Avaranadvaya (skt).
(A) Hai loai chng ngai. Th nhat la phien nao
chng. Nhng duc vong va ao tng lam
tang tai sanh va tr ngai Niet ban. Th nh la
S tri chng. Tr hue tran tuc cho nhng ieu
khong that la that lam can tr chan tr hue.
Trong hai th chng ke tren th phien nao
chng de b oan diet hn s tri chng, v y Sravakas and Pratyeka-buddhas.
muon song va nhng thuc ay v ky la cai
cuoi cung ma ngi ta co the ieu phuc hoan
toanTwo kinds of hindrance: First,
klesavarana or hindrance of passions
2889
(afflictive hindrance). The passions and
delusion which aid rebirth and hinder
entrance into nirvana. Second, jneyavarana
or hindrance of knowledge (the intellectual
hindrance). Worldly wisdom, assuming the
seeming as real, a hindrance to true wisdom.
The barrier of the known, arising from
regarding the seeming as real. Among the two
above mentioned hindrances of cognitive
obscuration and intellectual obscuration, the
latter is easier to destroy than the former, for
the will to live or the egoistic impulses are the
last thing a man can bring under complete
control.
(B) Hai loai chng ngai: phien nao chng va
giai thoat chngTwo kinds of hindrance:
see (A) 1 and hindrances to deliverance.
(C) Hai loai chng ngai khac: ly chng va s
chngTwo other kinds of hindrance:
hindrances to truth such as false doctrine and
hindrances of the passions to entry into
nirvana such as desire.
(D) Hai th chng ngai cho ch Tang Ni: giao du
vi ngi tai gia va t tach mnh ra khoi
nhng ngi tot trong hang xuat giaTwo
hindrances for monks and nuns, associating
with laypeople and dissociating oneself from
good people in the order.
Nh C: C th hai, y noi khong phai thien c
chan chnh, khong ung e nhat ngha (chan ly toi
cao cua Phat giao)Not in accordance with Zen
Buddhism.
Nh Cong Bat Nha: Things in commonHai loai
cong bat nha. Th nhat la Cong Bat Nha hay phap
chung cho ca Thanh Van, Duyen Giac va Bo Tat.
Th nh la Bat Cong Bat Nha hay phap rieng cho
Bo Tat, oi lai vi phap rieng cho Thanh Van va
Duyen GiacAccording to the Prajna Sutra, there
are two kinds. First, the things in common with
Sravakas, Pratyeka-buddhas and Bodhisattvas.
Second, the things special to Bodhisattvas, in
contrast with the things they have in common with
Nh Cu: Two kinds of syntexHai loai cu phap la
van cu va ngha cu. Van cu la giai thch va phe
bnh van chng, t nay ap dung cho cac ang van
ve kinh ien. Ngha cu la ngha ly cua mot cau
 2890

hay mot menh eTwo kinds of syntex: textual Nh Diet: Hai loai tch dietTwo kinds of
explanation and significance. Textual explanation extinctionSee Tch Diet Hue and Tch Diet Lac.
means criticism, this term applies to works on Nh Dieu: Hai dieu ngha cua Kinh Phap Hoa.
canonical texts. Significance (Artha (skt) means Th nhat la Tng ai dieu. Quan iem tho thien
meaning of a sentence, a phrase, or a clause. hay con trong b th oi ai. Th nh la Tuyet ai
Nh Cung Dng: dieu. Quan iem toan man khong con tho thien
(A) Hai loai cung dng: Th nhat la xuat trien oi aiThe dual marvel of Lotus Sutra. First,
cung dng. Cung dng khong cau phc comparative view, compared with all previous
bao nhn thien (cung dng cho nhng v a teaching, which is rough ground-work. Second,
thoat ly sanh t). Th nh la tai trien cung perfect view of teaching, hence it is wonderful in
dng. Cung dng e cau phc bao nhn comparison with all previous doctrine, and
thien cho mnh (cung dng cho nhng v con absolutely wonderful in itself.
luan lu trong sanh t)Two forms of service Nh Du: Theo Nhan Minh Luan, co hai loai du.
or offerings: First, offerings to those who have Th nhat la Du Y. Lay vat the lam cho da cua
escaped from the toils. Second, offerings to du, nh cai bnh, cai chai, van van. Th nh la Du
those who are still living in the toils. The. Lay cai ngha ly lam cho da cua du, nh cai
(B) Hai loai cung dng khac: tai cung dng va bnh khong thng hangAccording to the
phap cung dngTwo other forms of Hetuvidya-sastra (the treatise explaining
service or offerings: offerings of goods and causality, or the nature of truth and error), there
offerings of the Buddha truth. are two kinds of examples. First, the subject of the
(C) Theo Kinh ai Bao Tch, co hai loai cung example, e.g. a vase, a bottle. Second, the
dng: Th nhat la Cung Dng Phap Than predicate, e.g. the vase is not eternal.
Phat. Cung dng Phap Than Phat la oc, Nh Duyen: Two kinds of circumstancesHai
tung, hoac bien chep hay an tong, lu hanh 12 loai ieu kien. Th nhat la Sai Biet Duye n (ngi
bo kinh cua c Phat. Th nh la Cung Dng tu hanh luc nao cung c ch Phat, ch Bo Tat
Sinh Than Phat. Cung dng Sanh Than Phat hoa o t luc mi phat tam cho en luc thanh
la cung dng ng, Hoa Than va hnh tng Phat. Trong suot thi gian o chung sanh gap g
hay Phap tng cua PhatAccording to the hay tng nh en cac Ngai eu c cac Ngai
Great Jewel Collection Sutra, there are two ket lam quyen thuoc hoac dan dat. Ch Phat hoac
kinds of offering: First, Offering to the ch Bo Tat co the th hien hoac lam than cha me
Buddha-Dharma Body. To make offerings to hay than thuoc. oi khi cac Ngai ha mnh lam ke
the Buddhas Dharma Body is to read, chant, toi t. oi khi lam ban hu hay lam ke oan gia
print, or copy, either had-written or printed to dung nhiep phap e giao hoa, nhng sai biet
distribute and spread widely the teachings of duyen nh vay rat nhieu). Th nh la Bnh ang
the Buddhas Twelve Dharma Doctrines. Duyen (tat ca ch Phat eu nguyen o tan chung
Second, Offering to the Buddha-Birth Body. sanh. Do sc ai bi cac Ngai thng huan tap vao
To make offerings to the Birth-Body of the tam chung sanh mot cach t nhien va bnh ang,
Buddha is to make offerings to the khong bo sot mot chung sanh nao. Tuy theo s a
Adaptation, Transformation Body, or pictures muon nghe thay cua chung sanh, ch Phat lien ng
and statues (Dharma Statues) of the Buddha. hien than e giao hoa)Two kinds of conditions:
Nh Cu Ngu Bo: Mi tam tong phai Tieu Tha different circumstance and universal
va nam tong phai Luat tongThe eighteen circumstance.
Hinayana Sects and the five Vinaya sects. Nh Dc: Mot cap canh: bo th va tr hueA pair
Nh Cu Van: Mi tam inh-ngan-a hay s of wings: charity and wisdom.
bien hoa cua ong t trong Phan ngThe Nh an: Hai loai cung dngThe two dana
eighteen tinanta, personal endings of the Sanskrit (an na)Two kinds of donating or almsgiving.
verb. (A) Hai loai bo th cung dng: Th nhat la the
gian an hay cach bo th cua pham phu con
 2891

mong phc bao hu lau. Th nh la xuat the First, the way of instructions. Second, the way
gian an hay la cach bo th vo lau cua bac of realization.
Thanh nhan Bo TatTwo kinds of donating Nh ap: Hai cach oi ap: ngon ap hay dung
or almsgiving: First, conditionally ordinary ngon ng ma tra li va th tng ap hay dung cac
alms. Second, spiritual or other worldly gifts loai hnh tng ma tra liTwo kinds of reply:
or unconditionally alms. reply by words and reply by signs.
(B) Hai loai cung dng khac: Th nhat la Ma Nh au Tam Thu:
an hay bo th v danh v li. Th nh la Phat 1) Ngha ly tam thng: Ordinary meaning.
an hay bo th vi tam long trong sach, thanh 2) D tha: Surplus.
tnh giong nh Phat thuyet phap cu o chung Nh au Tam Thu Han: Ngi an noi loi thoiA
sanhTwo other kinds of dana (an na): person who is careless in speaking (has careless
First, mara-giving, or giving out of fame and speeches).
gains. Second, Buddha-giving or Buddha- Nh e: Satya-dvaya (skt)Hai loai chan ly
charity as motive of giving, or preaching, and Two TruthsTwo forms of statementay la hai
of self-sacrifice, or self-immolation. mc o cua chan ly, hoac la hai cach trong o moi
Nh ao: Hai aoTwo ways: hien tng c nhan biet: 1) tuc e; va 2) chan
(A) Hai ao trong Phat giao: Th nhat la Vo ngai e. Tuc e ch cach ma moi hien tng c nhn
ao. Vo gian ao hay ao oan tr nhng qua cai nhn cua pham phu, va c coi nh la s
chng ngai can phai oan tr. Th nh la that c le. Mot chiec xe hi, chang han, la mot s
Giai thoat ao. Con ng giai thoat bang that c le, bi v no co the van hanh nhiem vu
thc chng chan lyTwo ways in Buddhism: cua mot cai xe, mac du neu phan tch t cai nhn
First, the open or unhindered way, or the way chan e th no ch la mot tap hp cua nhng phan,
of removing all obstacles or intervention va c che tao do ket qua cua nhng, va luon
(delusions). Second, the way of release by thay oi. Khi ngi ta tm mot cai xe that s hien
realization of truth. hu, th ngi ta ch tm thay mot tap hop cua
(B) Hai ao khac trong Phat giao: Th nhat la Nan nhng phan rieng le, va khong co cai nao co the
hanh ao. Con ng kho bang thc hanh luc lam nhiem vu cua cai xe ca. V vay t quan iem
Ba La Mat cung nh nhng gii luat khac. chan e, chiec xe khong co t tanh. Chan e la
Th nh la D hanh ao. Con ng de bang khong hay van hu khong co t tanh, chan ly
cach niem hong danh Phat A Di aTwo nay ch co cac bac Thanh mi nhan biet ro rang
other ways in Buddhism: First, the hard way cThese are two levels of reality, or two
of works, by practicing the six paramitas and ways in which phenomena may be perceived: 1)
other diciplines. Second, the easy way of conventional truths (samvrti-satya); and 2)
salvation, by recitation or invocation of ultimate truths (paramartha-satya). The first refers
Amitabha. to the way in which phenomena are viewed by
(C) Hai ao khac na trong Phat giao: Th nhat la ordinary beings, and are said to be true on the
Hu lau ao. Con ng cua tai sanh hay conventional level. A car, for example, is a
sanh t. Th nh la Vo lau ao. Con ng conventional truth, because it is able to perform
giac ngo va giai thoat moi kho au cua luan the functions of a car, even though from the point
hoi sanh tThere are also two other ways in of view of ultimate analysis, it is perceived as a
Buddhism: First, the way of reincarantion or collection of parts, and constructed as a result of
mortality. Second, the enlightened way of causes and conditions, and constantly changing.
escape from miseries of transmigration. When one searches to find a truly existent car,
(D) Hai ao khac trong Phat giao: Th nhat la what one finds instead is just this collection of
giao ao hay ao giao la phng tien. Th nh separate parts, none of which can function as a
la chng ao hay thc chng con ng cua car. Thus from the point of view of ultimate truth,
ch PhatTwo other ways in Buddhism: the car is empty of inherent existence. The
 2892

ultimate truth is emptiness (sunyata), which is only nature or essence of things, and Form-nature
clearly perceived by sages (arya). or formal existence of the dharma, pure or
Nh e Hiep Minh Trung ao: Theo Ngai Long impure according to the mind and action of
Tho Bo Tat trong Trung Quan Luan, th Nh e the living.
Trung ao c bang Nam Huyen Ngha. Trong Nh on: Hai loai on giaoTwo immediate or
Nh e Hiep Minh Trung ao, Neu ngi ta nhan direct ways to perfection:
nh rang khong co sinh diet hay bat sinh bat diet (A) Theo Kinh Khe cua trng phai Hoa nghiem:
th o la trung ao, c bieu th bang s ket hp on on Giao va Tiem on Giao
cua tuc e va chan e, mot trong nam huyen According to Ching-ChI of the Hua-Yen
nghaAccording to Nagarjuna Bodhisattva in the school, there are two direct ways to
Madhyamika Sastra, the Middle Path of the perfection: Immediately immediate way and
Twofold Truth is expounded by the five terms. Gradually immediate teaching.
In the middle path elucidated by the union of both (B) Theo trng phai Phap Hoa: on on Giao
popular and higher truths, one considers that there va on Vien GiaoAccording to the Lotus,
is neither production-and-extinction nor non- there are two direct ways to perfection:
production-and non-extinction, one of the five immediately immediate teaching and
terms. immediately perfect teaching.
Nh ieu: oi chim Ca e hoac Uyen ng Nh c:
thng song sat canh ben nhau. ao Phat dung (A) Hai c: Tr c hay tanh c (tr hue hay s
nhng hnh anh nay cho chung ta thay thng thong biet ve Phat tanh ma chung sanh san
hang va vo thng, kho va lac, khong va bat co) va oan c hay tu c (c tnh do tu tap
khong, thanh va bai, vinh va nhuc, van van The ma co)Two kinds of virtue: wisdom or
drake and hen of the madarin duck who are intellectual virtue and practicing virtue.
always together. Buddhism typifies these images (B) Hai loai c khac: Tr c (c t li cua ch
for permanence and impermanence, sorrow and Bo Tat) va Bi c (c li tha thng xot
joy, emptiness and non-emptiness, gain and loss, chung sanh)Two other kinds of virtue:
honor and defame, and so on. wisdom or intellectual virtue and pity virtue
Nh nh: Hai loai nh trong Thien Phat giao obtained through practicing.
Two kinds of samadhi in Zen BuddhismSee Nh Nh Gia: See Nh Gia Ho.
Chung nh. Nh Gia Ho: Hai cach Phat gia ho: Th nhat la
Nh oan: Hai loai oan: t tanh oan va duyen hien gia ho. Hien hien hay gia ho be ngoai cho
phc oanTwo kinds of annihilation (cutting phc bao cua i nay mot cach cong khai. Th
off): to cut off the nature or roots of delusion; and nh la minh gia ho. Gia ho khong thay c hay
to cut off the external bonds, or objective cause of gia ho mot cach b mat trong viec loai tr toi loi
delusion. va tang trng cong cThe dual aid bestowed
Nh o: by the Buddha: First, manifest or external aid, in
(A) Hai quoc o: Bao o (quoc o cua c Phat, the blessing and powers of this life. Second,
chon tru x cua bao than Phat) va Hoa o invisible or mysteric aid, in getting rid of sins,
(quoc o ni chung sanh c chuyen hoa, increasing virtue.
chon tru x cua hoa than Phat)Two lands: Nh Gia: Hai gia thuyet: Th nhat la vo the tuy
the land in which a Buddha himself dwells; hnh gia. Gia thuyet khong co ca nhan, khong co
and the land in which all living beings are chu the va khach the (pham phu chap nga phap,
transformed. nga phap von khong co thc the, nhng tuy theo
(B) Hai quoc o khac: Tnh o va Ue oTwo vong tnh cua mnh ma lap ra cai ten nga phap).
other lands: Pure Land or Paradise and Th nh la hu the thi thiet gia. Gia thuyet co ca
Impure land (the present world). nhan, chu the va khach theTwo hypotheses:
(C) Hai quoc o khac na: Tnh o va Tng First, the non-substantial hypothesis. There is no
oThere are two other lands: Dharma- substantial individual, no subject, no object, but

that all is transient emotion. Second, the factual
hypothesis. There is entity or individuality, subject
and object.
Nh Giac: Two kinds of enlightenment.
(A) Hai loai giac ngo: Th nhat la bon giac. Tam
the cua chung sanh ban lai trong sang va
trong rong nh h khong. Th nh la thuy giac.
Nh bon giac dan en Phat qua hay toan
giacTwo kinds of enlightenment: First, the
immanent or space-like mind in all things
(dharmakaya Phap than). Second, initial
enlightenment or beginning of illumination,
which leads on to Buddhahood or full
enlightenment.
(B) Hai loai giac ngo khac: Th nhat la ang giac,
giai oan th 51 cua Bo Tat. Th nh la Dieu
giac, giai oan th 52 cua Bo Tat hay la giai
oan giac ngo Phat quaTwo other kinds of
enlightenment: First, the fifty first stage of a
bodhisattva. Second, the fifty-second stage of
a Bodhisattva or enlightenment
Buddhahood.
(C) Hai loai giac ngo khac na: t giac va giac
thaThere are also two other kinds of
enlightenment: a Buddhas own or natural
enlightenment and enlightening of all others.
Nh Giai Thoat: Two kinds of deliverance.
(A) Hai loai giai thoat: Hu vi giai thoat va vo vi
giai thoatTwo kinds of deliverance: earthly
or active deliverance to Arahatship and
Nirvana deliverance.
(B) Hai loai giai thoat khac: Tnh tnh giai thoat va
Chng tan giai thoat (giai thoat at c on giaoAccording to the Shingon School:
bang cach loai bo hoan toan chng ngai cua
phien nao)Two other kinds of deliverance:
the pure, original freedom or innocence and
deliverance acquired by the ending of all
hindrances (salvation through the complete
removal of the obstruction of illusion).
(C) Hai loai giai thoat khac: Th nhat la hue giai
thoat. Tr hue giai thoat cua bac A La Han,
am ch cac bac A La han on can a la bo
chng phien nao. Th nh la cau giai thoat.
Tr nhan hoan toan giai thoat, am ch bac A
La Han a la bo ca hai chng phien nao va
thien nhTwo other kinds of deliverance:
First, the arhats deliverance from hindrances
to wisdom. Second, complete deliverance in
2893
regard to both wisdom and meditative or
vision hindrances.
(D) Hai loai giai thoat khac na: Th nhat la thi
giai thoat. Nhng ngi on can can thi gian
va cham trong viec giai thoat. Th nh la bat
thi giai thoat. Nhng ke li can khong can
thi gian lau e at c giac ngoThere are
also two other kinds of deliverance: First, the
dull who takes time or are slow in attaining to
vision. Second, the quick or clever who takes
no time in attaining the vision.
(E) Lai co hai loai giai thoat khac na: Th nhat
la tam giai thoat hay tam giai thoat khoi duc
vong. Th nh la hue giai thoat hay hue giai
thoat khoi si meThere are also two other
kinds of deliverance: First, a heart or mind
delivered from desire. Second, a heart or
mind delivered from ignorance by wisdom.
Nh Giao: Two kinds of teachingHai tong phai
trong Phat giaoDual division of the Buddhas
of teaching:
(A) Theo trng phai Thien Thai, co hai loai giao
phap: Th nhat la Hien giao. Hien Giao day
cho thnh chung hu hnh. Th nh la Mat
giao. Mat giao day cho thnh chung vo hnh
ma nhng ngi khac trong phap hoi chang
thayAccording to the Tien-Tai Sect, there
are two divisions of the Buddhas teaching:
First, exoteric or public teaching to the visible
audience. Second, esoteric teaching to an
audience invisible to the other assembly.
(B) Theo trng phai Chan Ngon: Tiem giao va
Gradual teaching (see Tiem Giao) and
Immediate teaching (see on Giao).
(C) Theo Kinh Niet Ban, co hai loai giao phap:
Th nhat la Ban t giao hay thuyet ngon tang
trng phien nao hay ac phap. Th nh la Man
t giao hay thuyet ngon tang trng thien
phapAccording to The Nirvana Sutra, there
are two divisions of the Buddhas teaching:
First, incomplete-word teaching of which
teaching causes an increase of afflictions or
unwholesome deeds. Second, complete-word
teaching of which teaching causes wholesome
deeds.
(D) Lai co hai loai giao phap khac: The gian giao
va Xuat the gian giaoThere are two other

divisions of the Buddhas teaching: the
ordinary teaching of a moral life and the
teaching of Budha-truth of other worldly
happiness in escape from mortality.
(E) Lai co hai loai giao phap khac na: Th nhat
la Lieu ngha, hay nhng ieu noi ro trong
kinh ai tha neu ro het tham ngha. Th nh
la Bat Lieu ngha hay nhng ieu chang noi
het thc ngha trong kinh ien Tieu tha
There are also two other divisions of the
Buddhas teaching: First, the Mahayan perfect
or complete teaching. Second, the Hinayana
incompleteness.
(F) Theo Thien Thai Tong, co hai loai giao phap:
Th nhat la Quyen giao, giao phap khong
hoan toan ma ch dung tam roi bo. Th nh la
Thc giao hay giao phap Vien man cua Nh
LaiAccording to the Tien-Tai School,
there are two divisions of the Buddhas
teaching: First, the partial teaching. Second,
the perfect teaching.
(G) Theo trng phai Hoa nghiem, co hai loai
giao phap: Th nhat la Hoa giao, tat ca giao
phap va li ch dan cua c The Ton. Th nh
la Che giao, tat ca nhng luat nghi cho giao
oanAccording to the Hua-Yen, there are
two divisions of the Buddhas teaching: First,
all the Buddhas teaching for conversion and
general instruction. Second, all the Buddhas
rules and commandments for the control and
development of his order.
(H) Theo Thien Thai tong, co hai loai giao phap:
Vien giao va Biet giaoAccording to the
Tien-Tai School, there are two divisions of
the Buddhas teaching: Perfect or complete
doctrine and Special Perfect doctrine (Lotus
doctrine).
(I) Theo Kinh Niet Ban, co hai loai giao phap:
Quan thau giao va Phu Luat am thng
giaoAccording to the Nirvana Sutra, there
are two divisions of the Buddhas teaching:
Completing those who failed to hear the
Lotus, and Supporting the law, while
discoursing on immortality (the keeping of the
law is necessary to salvation).
(J) Theo Hoa Nghiem tong, co hai loai giao
phap: Th nhat la Khuat chiet giao. Giao
phap gian tiep ma c Phat a giang trong
2894
cac kinh Phap Hoa va Niet Ban. Th nh la
Bnh ao giao. Nh Kinh Hoa Nghiem cua
Phat Ty Lo Gia Na thuyet, tuy phap tnh ma
thuyet phap bnh angAccording to the
Hua-Yen Sect, there are two divisions of the
Buddhas teaching: First, indirect or uneven
teaching as in the Lotus and Nirvana sutras.
Second, direct or levelled up teaching of
Vairocanas teachings as in the Hua-Yen
sutra.
(K) Theo trng phai Thien Thai, co hai loai giao
phap: Th nhat la gii noi giao. Giao phap
khien pham phu thoat khoi tam gii. Th nh
la gii ngoai giao. Giao phap chang nhng
khien hanh gia thoat khoi tam gii ma con
thoat han sinh tAccording to the Tien-
Tai, there are two divisions of the Buddhas
teaching: First, teachings relating to the
trailokya or the realms of mortality (see Biet
Giao in (H)-2). Second, teachings relating not
only to the trailokya, but also the immortal
realms.
(L) Theo Thien Thai tong, co hai loai giao phap:
Thien giao hay giao phap khong hoan toan
cua cac trng phai Tang, Thong va Biet va
Vien giao hay giao phap hoan man cua Vien
giaoAccording to the Tien-Tai School,
there are two divisions of the Buddhas
teaching: Partial teaching and the perfect
teaching.
(M) Lai co hai loai giao phap khac n a: Lc
Giao va Quang GiaoThere are also two
other divisions of the Buddhas teaching:
General or summarized teaching (see Lc
Giao) and Detailed teaching (see Quang
Giao).
Nh Giao Thien Thai: Four schools of the Tien-
Tai.
1) Tho Giao: Bao gom Tang Giao, Thong Giao
va Biet GiaoImmature schools: Tripitaka
Teaching, Interrelated teaching, and
Differentiated Teaching.
2) Te Giao, bao gom Biet GiaoMature schools
which include Complete or Final Teaching
Nh Gii: Hai loai giiTwo grades of
commandments:

(A) Ta chanh nh gii: Chanh gii va Ta gii
Two realms of right and wrong: Correct rules
and Heretical rules.
(B) Ngu bat nh gii: Ngu gii (nam gii cho Phat
t tai gia) va Bat gii (tam gii cho Phat t tai
gia)Two realms of five and eight
commandments: Five commandments for
laity, and Eight commandments for laity.
(C) Thap cu nh gii: Thap gii (mi gii Sa Di)
va Cu tuc gii (hai tram nam chuc gii Ty
Kheo hay ba tram bon mi tam gii Ty Kheo
Ni)Two realms of ten and complete
commandments: Ten commandments for
novice and Two hundred fifty or three
hundred forty eight commandments for monks
and nuns.
(D) Than Tam nh gii: Noi gii va Ngoai gii
Two realms of body and mind: the realm of
mind (the realm of cognition) and the realm of
the body (the realm of externals or five
elements).
(E) Nh Gii cua c Phat Ty Lo Gia NaTwo
realms of Vairocana Buddha: e dien ta moi
trng hoat ong cua c Phat Ty Lo Gia Na,
mot o th hnh tron hay vuong c tao ra
vi c Phat Ty Lo Gia Na gia va Thanh
chung chung quanh. Th nhat la Kim Cang
gii, c bieu th bi chn vong tron gia Ba muon quyet nh vang sanh ve Tay Phng
va chung quanh la 414 v Thanh gia. Th nh
la Thai Tang gii, c bieu th bi chn o
vuong gia va 1461 v Thanh chung chung
quanhTo illustrate the sphere of activity of
Vairocana Buddha, a diagram-like circle, or
square was invented, having the whole show
of saintly beings with the Buddha at the
center. First, the Realm of Diamond
Elements, which has the central party of nine
circles in the center surrounded by 414 saintly
beings. Second, the Realm of Matrix
Repository, which has nine squares in the
center surrouned by 1,461 saintly beings.
Nh Gii Bat Phien: Chung sanh trong hai coi
lang nghe li giang kinh Lien HoaBeings of two
worlds and the eight groups.
Nh Ha: Two riversHai dong song, mot la song
Ni Lien Thien ni c Phat thanh ao va th hai
la song A Ly Bat e, ni c Phat nhap Niet
BanThe two rivers, Niranjana where the
2895
Buddha attained enlightenment and Hiranyavati
where He entered Nirvana.
Nh Ha An o: Hai dong song ln An o: Hang
Ha va An HaTwo big rivers in India: the
Ganges River and the Indus River.
Nh Ha Bach ao: Thien ao gia hai giong
songNh ha la hai dong song thuy hoa hay hai
dong tham san. Bach ao la ng trang hay thien
ao am ch tam thanh tnh va nguyen vang sanh.
Hai dong song va bach ao. ay la y tng noi
tieng cua ngai Thien ao dien ta lam cach nao ma
mot ngi khi tn gia nhng ac ducTwo rivers
of water and fire or of desire and hatred. The
white path implies the pure mind and the vows of
rebirth in the Pure Land. The two rivers and the
white path. This is Shan Tao's famous ideas which
illustrate how one awakens Faith in the midst of
evil passions.
Nh Ha Tham San: Nh Ha Bach ao.
Nh Hang: Second class.
Nh Hanh: Hai loai hanh: Kien hanh la hanh theo
ta kien va Ai hanh la hanh theo s ham muon ta
vayTwo classes of conduct: Conduct following
wrong views and Conduct following wrong desire
or emotions.
Nh Hanh Vang Sanh: Two practices that lead to
rebirth in the Pure LandChung sanh trong coi Ta
Cc Lac, phai co u hai hanh yem ly ngu duc va
han nguyenSentient beings in the Saha World
who wish to be assured of rebirth, they should
perfect two practices: the practice of disgust at
the five desires and the practice of joyfulness in
vows.
Nh Hien: Hai s th hien. Th nhat la Tu hien. S
xuat hien can thiet bang than xng tht va tng
hao cua Phat e ch day pham nhan. Th nh la
Bat tu hien. S xuat hien khong can thiet cua Phat
en vi nhng chung sanh tam linhTwo kinds of
manifestation or appearance. First, the necessary
appearance in the flesh of the Budha for ordinary
people. Second, the non-necessary appearance of
the Buddha to those of spiritual vision.
Nh Hiep S:
(A) Hai v hau canh cua c Phat A Di a: Quan
The Am va ai The ChTwo attendants by
the side of Amitabha: Avalokitesvara (Kuan
Shi Yin) and Mahasthamaprapta.
 2896

(B) Hai v hau canh cua Phat Dc S: Nhat Nh Ho: Hai loai ho tr: Th nhat la Noi ho. Tham
Quang va Nguyet QuangTwo atendants by tam ben trong cua mnh, hoc va tu theo Phat phap.
the side of the Master of Medicine: the Th nh la Ngoai ho. Nhng ngi yem tr va giup
Sunlight and the Moonlight. nhng th can thiet cho than va tam tu tr
(C) Hai v hau canh Phat Thch Ca: Van Thu va Two protectors in Buddhism: First, the inner,
Pho HienTwo attendants by the side of oneself, by studying and following the law.
Sakyamuni: Manjusri and Samantabhadra. Second, the outer or supporters, those who supply
Nh Hoa: S giao hoa cua c Phat c chia lam that is needed for ones body and mind.
hai loai. Th nhat la Tch Hoa. Dung nhng s Nh H Khong: Theo Hu Bo tong, co hai loai h
kien ben ngoai e giao hoa th goi la tch hoa, khong: Th nhat la Hu Vi H Khong. H khong
nh lay cuoc i va cong nghiep hoang hoa cua co phan han, co sinh diet, thuoc ve th ma mat co
c Phat e lam gng noi theo, hoac gia 14 the nhn thay c. Th nh la Vo Vi H Khong.
pham au trong Kinh Dieu Phap Lien Hoa. Th H khong khong co han lng, khong co bien te,
nh la Ban Hoa: Nhng li giao hoa trc tiep vi chan khong tch diet, xa la tat ca chng ngai,
nhng thc hanh va chng ac cu theThe ay thuoc ve s duyen cua y thcAccording to
Buddhas teaching is divided into two divisions. the Sarvastivadah Sect, there are two kinds of
First, teaching or lessons derived from external space: First, active or phenomenal space which is
events, i.e. the Buddhas life and work, shown in differentiated and limited, and apprehended by
the first fourteen sections in the Lotus Sutra. sight. Second, passive or non-phenomenal
Second, the Buddhas direct teaching, his real (noumenal) space which is without bounds or
practice, and realization. limitations, and belongs entirely to mental
Nh Hoa: Hai loai hoa hp: Ly Hoa va S Hoa (s conception.
hoa co sau loai khac nhau)The double harmony Nh ch: Co hai loai li ch: Th nhat la Hien ch
or unity in both doctrine and practice (Sangha): hay li ch hien tai trong i nay. Th nh la
Unity in doctrine and Unity in practice (there are ng ch hay li ch sau khi diet o There are
six different kinds of Unity in practicesee Luc two advantages or benefits: First, profitable to the
Hoa). life which now is. Second, profitable to the life
Nh Hoac: Two aspects of illusion. which is to come.
(A) Hai loai hoac: Th nhat la Kien hoac. Nhng Nh Ket: Two bindingsTwo duskrta.
ao giac hay cam do khi len t s suy oan (A) Hai loai troi buoc vao phien nao: lam ac va
sai lam ve ta kien hay ta thuyet. Th nh la T noi acDoing evil and speaking evil.
hoac. T hoac hay Tu hoac la nhng ao vong (B) Hai loai troi buoc vao phien nao: ket vao ta
t t tng cua hang pham phu khi len t s kien va ket vao danh liTwo duskrta: being
tiep xuc vi the gii ben ngoai hay thoi quen, bound to various wrong views and being
nh tham, san, si, van vanTwo aspects of bound to fame and profit.
illusion: First, perplexities or illusions and Nh Khao: Two kinds of challenges.
temptations arise from false views or theories. (A) Minh Khao-Am Khao: Th nhat la Minh
Second, illusions from thoughts arising Khao hay nhng khao ao xay ra ngay trc
through contact with the world or by habit, mat hanh gia. Th nh la Am Khao hay nhng
such as desire, anger, infactuation, etc. khao ao tham langClear and hidden
(B) Hai loai hoac khac: Ly hoac va S hoac challenges: First, clear challenges or testing
Two other aspects of illusion: Illusion conditions which occur right before the
connected with principles (see Kien Hoac) practitioners eyes. Second, hidden
and Illusion arising in practice (see T Hoac). challenges, hidden or silent testing conditions.
Nh Hoc: Hai loai hoc: oc Tung kinh va Thien (B) Ngoai Khao-Noi Khao: Th nhat la Ngoai
quan (thien t)Two kinds of study or learning: Khao hay nhng khao ao ben ngoai hay
Reading and reciting sutras and Meditation and nhng chng duyen nghch canh ben ngoai
thought. gay kho khan cho hanh gia nh nong lanh, on
 2897

ao nao nhiet, hay cho ni d ban, van van. Second, external sufferings or sufferings from
Th nh la Noi Khao hay nhng tam niem outside circumstances such as calamities, wars,
khi len trong luc hanh gia ngoi thien hay etc.
niem Phat nh tham, san, si, man, nghi, ta Nh Khong: Hai khongTwo voids (Unrealities
kien, thuy mien, hon tram, van vanExternal or Immaterialities):
and internal testing conditions: First, external (A) Hai loai khong: Nga khong (Nhan khong) va
testing conditions or testing conditions or Phap khongTwo kinds of void: the non-
obstacles which create difficult conditions for reality of the atman, the soul, the person; and
practitioners such as heat, cool, noise, dirt, the non-reality of things.
etc. Second, internal testing conditions are (B) Lai co hai loai khong khac: Th nhat la Tanh
obstacles which develop while the khong hay khong co th g co thc tanh cua
practitioners practice meditation or Buddha- chnh no. Th nh la Tng khong hay v phap
recitation, i.e., greed, anger, ignorance, pride, khong co thc tanh cua chnh no nen hnh
doubt, wrong views, drowsiness, torpor, etc. tng cua no cung la khong thatThere are
(C) Thuan Khao-Nghch Khao: Th nhat la Thuan also other two kinds of void: First, nothing has
Khao. Theo ao Phat, thuan khao lam khi lai a nature of its own. Second, nothing has a
la nhng tr ngai cho hanh gia. Th nh la nature of its own; therefore, its form is unreal
Nghch Khao. Tren ng tu tap, thnh thoang (forms are only temporary names).
hanh gia gap phai nghch khao lam tr ngai (C) Co hai loai khong trong Phat giao: Th nhat la
nh thay ta ban acFavorable and adverse Vo sinh quan hay thien quan ch phap khong
circumstances: First, favorable circumstances. sinh, khong co ca tanh cua rieng no. Th nh
According to Buddhist doctrine, favorable la Vo tng quan hay quan ch phap khong
circumstances are sometimes obstacles to that nen chung khong co hnh tngThere
practitioners on their path of cultivation. are two kinds of void in Buddhism: First, the
Second, adverse circumstances. On the path meditation that things are unproduced ,
of cultivation, sometimes practitioners having no individual or separate nature (all
encounter adverse circumstances, i.e., evil things are void and unreal). Second, because
teachers and friends. things are void and unreal; therefore, they are
Nh Khi: Hai loai khi len cua s sai lam: Th formless.
nhat la Cau Sinh Khi hay phien nao khi len t (D) Theo trng phai Thien Thai, co hai loai
nhien. Th nh la Phan Biet Khi. Da theo ta khong: Th nhat la Nh thc khong hay trong
giao ta s ma ly luan t duy th goi la phan biet the chan nh khong vong nhiem. Th nh la
khiTwo types of arising of errors or delusions: Nh thc bat khong hay trong the chan nh a
First, errors or delusions that arise naturally co u tat ca cong c vo lauAccording to
among people. Second, delusions arising from the Tien-Tai, there are two kinds of void:
reasoning and teaching. First, the bhutatathata is devoid of all
Nh Kho: Co hai loai kho: Th nhat la Noi kho. impurity. Second, the bhutatathata is full of
Noi kho bao gom than Kho hay kho ve the chat t merit or achievement.
ben trong nh bnh hoan sau au; va tam kho hay Nh Khong Chan Ly: Chan ly ve hai loai vo
kho ve tinh than nh buon phien, ghen ghet, ang ngaTruth of the two kinds of selflessnessSee
cay, bat toai, khong hanh phuc, van van. Th nh Nh Vo Nga.
la Ngoai kho hay kho t hoan canh ben ngoai nh Nh Khong Quan: Two meditations on
tai hoa, chien tranh, van vanThere are two emptinessHai phap hanh thien ve khong tanh:
kinds of suffering: First, internal sufferings which Th nhat la Vo sinh quan hay quan ch phap
includes physical sufferings or sufferings from khong sinh, khong co ca tanh cua rieng no. Th
within such as sickness or sorrow; and mental nhat la Vo tng quan hay quan v ch phap
suffering such as sadness, distress, jealousy, khong that nen chung khong co hnh tngTwo
bitterness, unsatisfaction, unhappiness, etc. kinds of meditation on the unreality: First, the

meditation that things are unproduced, having no
individual or separate nature (all things are void
and unreal). Second, bings are void and unreal;
therefore, they are formless.
Nh Kien: Two wrong views.
(A) Hai loai ta kien trong Phat giao: Th nhat la
Hu kien hay y kien co chap cho rang van vat
la thc hu. Th nh la Vo kien hay y kien co
chap cho rang van vat la khong co thc Two
wrong views in Buddhism: First, holding to
the real existence of material things. Second,
holding to their entire unreality.
(B) Hai loai ta kien khac: oan kien va Thng
kien (ta kien cho rang cai nga trng ton)
Two other wrong views: holding to the view
of total annihilation; and holding to the view
of permanence or immortality. The view that
personality is permanent
Nh Kinh The: Hai loai kinh the: Kinh van (ch
trong kinh) va Kinh ngha (y ngha cua kinh)
Two bodies or elements in a sutra: the words in a
sutra and the meaning or ideas of a sutra.
Nh Lau: Hai th lau hoac trong Phat giao: Th
nhat la Hu lau hay phap co phien nao hoac lam
tang trng phien nao. Th nh la Vo lau hay phap Nh Luan: Hai loai ban luan: s luan va ly luan
thanh tnh la c phien naoTwo conditions
relating to passions and delusions or two states in
regard to contamination in Buddhism: First, the
condition in which they can prevail or the
conditioned dharma which produces afflictions
(passions and delusions). Second, the condition in
which they cannot prevail. The unconditioned
dharma which produces no afflictions (no passions
and delusions).
Nh Loai Cac Sanh: Hai loai eu vang sanh: Th
nhat, Tnh o khong ch danh rieng cho nhng
ngi tu theo phap mon niem Phat. Th nh, Tnh
o cung danh cho nhng ngi tu theo phap mon
khacBoth will be reborn in the Pure Land: First,
the Pure Land is not limited to those who repeat
the name of Amitabha according to his eighteen
vows. Second, the pure Land also includes those
who adopt other ways.
Nh Li: Two kinds of benefitHai loai li ch
The dual benefits:
(A) Hai loai li ch: Th nhat la T li. Trng
phai Tieu Tha ch mong cau tm li ch cho
chnh mnh. Th nh la Li tha. Bo Tat mong
2898
cau t li va li thaTwo kinds of benefits:
First, benefiting oneself (Hinayan seeks only
ones own benefit). Second, benefting others
(bodhisattva seeks both ones own benefit and
that of others, or personal improvement for
the improvement of others).
(B) Hai loai li ch khac: Li lac tran tuc va Li
lac sieu tran tucTwo other kinds of
benefits: worldly benefit and supraworldly
benefit.
(C) Lai co hai loai li ch khac na: Hien ch (li
ch hien tai trong i nay) va ng ch (li
ch sau khi diet o)There are also two other
kinds of benefits: Profitable to the life which
now is and Profitable to the life which is to
come.
Nh Luan: Two wheels.
(A) Hai loai banh xe: nh luan va Tue luan
Two kinds of wheels: the wheel of Meditation
and the wheel of Wisdom.
(B) Hai loai banh xe khac: Thc luan va Phap
luanTwo other kinds of wheels: the wheel
of food (physical wheel) and the wheel of
dharma (spiritual wheel).
Two kinds of discussion: discussion of phenomena
(see S Luan) and discussion of fundamental truth
(see Ly Luan).
Nh Luc: See Nh Thap Nhn Duyen.
Nh Luc Duyen: See Thap Nh Nhn Duyen.
Nh Luc Nguyen Dc S Lu Ly Quang Phat:
See Mi Hai Li Nguyen Cua Dc S Lu Ly
Quang Phat.
Nh Luc Thi Trung: Mi hai gi ban ngay hay
mi hai gi ban emDuring the twelve hours
of the day or the twelve hours of the night.
Nh Lc: Hai loai lcDual powers:
(A) Theo Kinh A Di a, co hai loai lc: Th nhat
la T lc. Dung t lc e tu hanh gii nh tue
ma cu o lay mnh. Th nh la Tha lc. c
cu o bang tha lc hay lc cu o cua c
Phat A Di aAccording to the Amitabha
Sutra, there are two kinds of powers: First,
ones own strength or endeavours. Salvation
of self by cultivating morality, meditation and
wisdom. Second, salvation obtained from
anothers strength. The saving power of
Amitabha.

(B) Theo Kinh Hoa Nghiem, co hai loai lc: T
trach va Tu tap lcAccording to The Flower
Adornment Sutra, there are two kinds of
powers: power of thought in choosing of right
principles, and power of practice and
performance.
(C) Theo Kinh Hoa Nghiem, co hai loai lc: Hu
lc va Vo lcAccording to The Flower
Adornment Sutra, there are two kinds of
powers: positive (dominant or active) forces,
and negative (subordinate or inert) forces.
Nh Lng: Hai loai o lng hay do biet: Th
nhat la Hien lng. Dung nhan thc e thay sac,
dung nh thc e nghe tieng, van van. Th nh la
Ty Lng. Ty la s so sanh cai a biet, lng la through meditation. Second, the Pure Land
nh lng cai khong biet. Thay cai nay biet co cai
kia (dung cai a biet ma lng cai cha biet), nh
thay khoi biet co laTwo kinds of measuring:
First, immediate or direct reasoning, whereby the
eye apprehends and distinguishes colour and form,
the ear sound, etc. Measuring by appearance or
sound, etc, i.e. smoke. Second, immediate insight
into, or direct inference in a trance of all the
conditions of the alayavijnana. Comparison and
inference; comparison of the known and inference
of the unknown. Measuring by inference, i.e. the
inference of fire from smoke.
Nh Lu: Hai dong lu chuyen luan hoi: Th nhat
la Thuan lu hay nhan qua tai sanh lu chuyen.
Th nh la Nghch lu. Chong lai thuan lu va tm
giai thoat khoi canh i au khoThere are two
ways in the current of transmigration: First, to flow
with it in continual reincarnation. Second, to resist
it and seek a way of escape by getting rid of lifes
delusions.
Nh Man Sai: Mimamsa (skt)Mimamsaka
(skt)Nh Man SaiThanh Thng TruMot
trong nhng phai ngoai ao vao the ky th bay
One of the heretical sects in the seventh cnetury
See Di Man Sa Phai.
Nh Mat: Hai loai b mat: Ly mat (ly vien dung
bat ly) va S mat (b mat cua than khau y cua c (E) Khuyen Gii Nh Mon: Prohibitions from evil
Nh Lai)Two esoteric aspects: the esoteric
doctrine and the esoteric acts of a Tathagata.
Nh Me Hoac: Hai loai me hoac: Th nhat la
Phan Biet Khi Me Hoac. Me hoac khi len t t
duy, giao phap hay thay ban. Th nh la Cau Sinh
Khi Me Hoac. Me hoac khi len do huan tap t
2899
vo thuy en nay, sinh ra cung vi than, t nhien
ma coTwo kinds of delusions: First, delusions
arising from reasoning, teaching and teachers or
friends. Second, delusions or errors that arise
naturally among people.
Nh Mon: Two doors.
(A) Hai ca, hai trng phai: Th nhat la Thien
mon giup ngi tu i thang t pham en
Thanh hay chng ngo Bo e bang con ng
thien quan. Th nh la Tnh o mon giup
hanh gia vang sanh bang phng phap niem
hong danh Phat A Di aTwo doors (two
entrances or schools): First, Zen door which
helps practitioners to realize enlightenment
Door which helps practitioners achieve rebirth
in the Pure Land by reciting the name of
Amitabha Buddha.
(B) Co hai loai giao ly trong Phat giao. Th nha t
la Phan Tng Mon. Giao ly thuyet minh ve
s sai biet gia tam tha va nht tha. Th
nh la Cai Nhiep Mon. Giao ly thuyet minh
tam tha la nht thaThere are two kinds of
doctrines in Buddhism. First, the doctrine
which differentiates the three vehicles from
the one vehicle. Second, the doctrine which
maintains the three vehicles to be the one.
(C) Theo ai Tha Khi Tn Luan, co hai loai
giao ly: Chan Nh Mon va Sinh Diet Mon
According to the Awakening of Faith, there
are two kinds of doctrines: the mind as
bhutatathata and the door of creation and
extinction, or beginning and end.
(D) Co hai loai giao ly trong Phat giao: Tr Mon
hay tr tue Phat dan en giac ngo Bo e. Bi
Mon hay bi tam Phat hng en cu o tha
nhanThere are two kinds of doctrines in
Buddhism: First, wisdom gate or Buddha-
wisdom, or the way of enlightenment. Second,
Buddha-pity, or the way of pity directed to
others.
and exhortations to goodSee Khuyen Gii,
Khuyen Mon and Gii Mon.
(F) Theo Hoa Thng Thch Thien Tam trong
Niem Phat Thap Yeu, co hai ca: Th nhat la
Hu Mon. ay la Phap Mon tu tap con can
phai nng vao ni s tng ma hanh tr, bi
 2900

v chung sanh chung ta con b le thuoc vao attained the state of No Learning. In the
hu vi cung sau can la Nhan, Nh, Ty, Thiet, Zen School, the practitioner enters the Way
Than, Y; va sau tran la Sac, Thanh, Hng, throught the Dharma Door of Emptiness.
V, Xuc, Phap, cho nen chang the nao Khong Right from the beginning of his cultivation he
c oi vi cac tran canh chung quanh. Tong wipes out all makrs, even the marks of the
Tnh o thuoc ve Hu Mon. Ngi niem Phat Buddhas or the Dharma are destroyed.
khi mi phat tam t ni tng co ma i vao, Nh My: Hai ieu hoan my cho ngi Phat t:
cau c thay thanh canh Tay Phng. Th thien nh va tr hueTwo excellent things for
nh la Khong Mon: Ch co nhng bac t A La any Buddhist: meditation and wisdom.
Han en Bo Tat la cac bac Thanh nhn a Nh Nga: See Nh Nga Chap and Nh Nga Kien.
chng ac c qua Vo Hoc. ay la phap Nh Nga Chap: Two reasons for clinging to the
mon la tng ma tu, hay la che phuc c idea of the selfTwo kinds of attachment to
sau can Nhan, Nh, Ty, Thiet, Than, y va selfCo hai loai nga chap: Th nhat la cau sinh
khong con b sau tran la Sac, Thanh, Hng, nga chap hay nga chap bam sinh, luc mi sanh ra
V, Xuc, Phap sai x na. Thien tong t ni a co. Th nh la Phan biet nga chap hay nga chap
Khong Mon i vao, khi phat tam tu lien nay sanh ra do s phan biet hay ly luan sai lam
quet sach tat ca tng, cho en tng Phat, cua ban thanThere are two tenets in regard to
tng phap eu b pha trAccording to self: First, the natural or intinctive cleaving
Most Venerable Thch Thien Tam in The (clinging) to the idea of self or soul. Second, the
Pure Land Buddhism in Theory and Practice, clinging to the idea of self developed as the result
there are two doors: First, the Dharma Door of erroneous reasoning.
of Existence or Existence Cultivated Door. Nh Nga Kien: Hai cach nhn ve cai nga: Th nhat
This is a Dharma Door that still relies on la Nhan nga kien hay ta kien sai lam cho rang co
Form Characteristics to practice, because mot cai nga oc lap. Th nh la Phap nga kien hay
we sentient beings are still trapped in vong kien cho rang ch phap hien hu oc lap
existence as well as in the six faculties of Two erroneous views of individualismTwo
Eyes, Ears, Nose, Tongue, Body, and Mind; views of self: First, the erroneous view that there
and the six elements of Form, Sound, is an independent human personality or soul.
Fragrance, Flavor, Touch and Dharma. Thus Second, the erroneous view that everything exists
at every moment of our existence, our with an independent nature.
faculties are interacting with the various Nh Ngai: See Nh Chng.
elements, so it is impossible for us to have Nh Ngan: See Nh Ngan Trung Lu.
Emptiness while facing the stimuli in our Nh Ngan Trung Lu: Nh ngan bao gom hai b
surroundings. The Pure Land method belongs cua dong luan hoi sanh t va Niet Ban. Th nhat
to the Dharma Door of Existence; when Pure la Th ngan, b nay cua i song hien ta i hay b
Land practitioners first develop the Bodhi ben nay cua luan hoi sanh t. Th nh la B ngan
Mind, they enter the Way through forms and hay b giai thoat ben kia, trang thai giai thoat vt
marks and seek to view the celestial scenes of ra ngoai vong luan hoi sanh t. Trung Lu la dong
the Western Pure Land. Second, the Dharma chay cua nghiep hay gia dong cua hai ben b
Door of Emptiness or Emptiness Cultivated sanh t va niet banTwo shores include this
Door. This Dharma Door abandon the shore of stream of transmigration and the other
attchments to Form in order to cultivate. It is (yonder) shore of nirvana. First, this shore of the
the ability to tame and master over the six present life or the samsara of reincarnation is this
faculties of Eyes, Ears, Nose, Tongue, Body, shore. Second, the other shore of nirvana, the state
and Mind and is no longer enslaved and of emancipation or beyond the realm of samsara.
ordered around by the six elements of Form, The middle flow means the stream of karma or the
Sound, Fragrance, Flavor, Touch and Dharma. stream between one shore and the other.
Only Arhats and Bodhisattvas who have Nh Ngha: Two meanings.

(A) Hai loai ngha cua giao phap: Lieu ngha
(kinh ien giai thch ay u) va Bat lieu ngha
(kinh ien giau i mot phan thc ngha)Two
meanings of the teachings: Complete meaning
and Partial or incomplete meaning.
(B) Hai loai ngha khac cua giao phap: An Mat
(bo y an nau kn ao ben trong li van) va
Hien Lieu (li noi van t co ngha phan minh
ro rang)Two other meanings of the
teachings: Esoteric meaning and Exoteric
meaning, or plain meaning.
Nh Ngha Tng Thanh: Hai kha canh khac
nhau nhng lai bo tuc cho nhauTwo aspects that
complete each other.
Nh Nghiem: Theo Kinh ai Bat Niet Ban, co hai
loai trang nghiem: Tr hue trang nghiem va Phuc
c trang nghiemAccording to Parinirvana
Sutra, there are two adornments: Adornment of
Wisdom and Adornment of Good deeds.
Nh Nghiep: Hai loai nghiepTwo classes of
karmaSee Nh Chung Nghiep.
Nh Ngo: Hai cach tien ti giac ngo trong ao
Phat: on ngo va Tiem ngo Two kinds of entry
into Bodhisattvahood: Immediate awakening and
Gradual awakening.
Nh Ngu Thc: Hai loai Ngu thcHai loai am
thc va tc thc: am Thc (Bo Xa Ni) hay thc
an co trong ngu coc, ca va tht va Tc Thc (Kh
Xa Ni) hay thc an co trong trai cay rau qua
Two groups of food, each of five kinds: Bhojaniya
or food in cereals, fish and flesh; and Khadaniya,
in fruits.
Nh Nguyen: Dvaita, Dvaya, or Dharmadvaya
(skt)DualityHanh gia tu Thien nen luon nh
rang ban than nh nguyen khong co g sai trai, o
la cach tac dung cua tam. The nhng ch can
chung ta b troi buoc vao quan iem nh nguyen
oi ai la chung ta lien b lung lay gia nhng
quan iem gia tr oi lap nh th phi, tot xau. ay
ch la nhng quan iem nhat thi. Cai g o co luc
hien ra la tot co luc la la xau; co khi ung, co khi
sai; co khi dai, co khi ngan; co khi ln, co khi nho,
van van. Nh nguyen gom co hai loai: Th nhat la
hu bien, nhng ngi tin van hu hien hu. Th
nh la vo bien, nhng ngi tin khong co g t hie n
hu. Trong Thien, dau co uyen bac en au, kien
thc cua mot Thien sinh day cong tu tap, ke ca tri
kien Phat di hnh thc trc kien, khong ch la tr
2901
tac lam can tr giac ngo, ma chang khac nao mot
tam kieng sang. Mot tam kieng am ch anh chieu
va ban goc. Mot tam kieng mi goi ngi ta soi
mnh vao o. Nh the van con tanh nh nguyen vi
te. Ch co dt khoat loai bo tam kieng phan hoi ay
cua ch Phat cung vi tr nhan, thien nhan va ngay
ca tue nhan. Luc o se khong con kieng va anh
rieng biet na, mi co the m ra con ng cho
tanh bat nh toan y thcZen practitioners should
always remember that there is nothing wrong with
duality itself, that is how our mind functions. But
as long as we remain in the confinement of
duality, we are swayed by such opposing values as
right and wrong, good and bad. These are only
temporary aspects. Something appears sometimes
to be good or bad or right or wrong or long or short
or big or small, and so forth. Duality includes two
kinds: First, those who believe that things exist.
Second, those who believe that nothing is self-
existence or things cannot be said to exist. In Zen,
no matter how great the knowledge of any
advanced aspirant, even if it is pure Buddhist
knowledge in the form of direct vision, not mere
intellection; this knowledge remains a bright
mirror. A mirror implies reflection and original. A
mirror invites someone to gaze into it. Subtle
duality remains. Only completely getting rid of
this round mirror of all Buddhas, along with
mental eye, heavenly eye, and even wisdom eye.
There is no longer any separate organ of vision or
object of vision, then one can open the way to
omniconscious nonduality.
Nh Nguyen Luan: Dvaya (p & skt)Dualism
Phan biet chu the va oi tng, ta va ngi.
Nh Nguyen Tanh: Dharmadvaya (skt)
DualityTwo sidesTwo extreme viewsTwo
dualistic views expressly rejected in Buddhism
oan bien kien, coi moi vat khong hien hu, ngay
ca nhng ao giac hien len, hay bat c th g tiep
tuc sau khi chet. Ta kien nay phu nhan thuyet tai
sanh. Thng bien kien, tin rang co s hien hu
that cua s vat, va co nhng th hien hu i
iThose who believe in annihilation consider
that things do not exist in any sense, even the
delusory manifestations of the world, nor anything
continue after death. Denial of the doctrine of
reincarnation. Those who believe in eternalism
consider that there is true existence of real being
 2902

in objects, or that there is some entity that exists sanh, nh cam thu hay li dung. Th nh la vo
forever. sanh phap nhan. An nhan ve s nong lanh cua
Nh Ng: Noi li hai chieuDouble-tongued. thien nhien, hay gia benh, van vanThere
Nh Nhan: Hai nhanTwo causes: are two kinds of endurance: First, endurance
(A) Theo Kinh Niet Ban, co hai loai nhan: Sinh of human assaults and insults, i.e. hatred, or
nhan va Lieu nhanAccording to The abuse. Second, endurance of the assaults of
Nirvana Sutra, there are two causes: the nature, heat, cold, age, sickness, etc.
producing cause of all good things and the (B) Hai loai nhan khac: Th nhat la an tho kho
revealing or illuminating cause (knowledge nhan hay nhan nhuc trc kho au. Th nh la
and wisdom). quan sat phap nhanTwo other kinds of
(B) Hai loai nhan khac: Nang sinh nhan va endurance: First, patience under suffering
Phng tien nhanTwo other causes: the (see Chung sanh nhan). Second,
cause that is able to produce all sense and imperturbable examination of or meditation in
perceptions (all good and evil), and the the law or of all things (see Vo sanh phap
environmental or adaptive cause (water and nhan).
soil help the seed growing). (C) Lai co hai loai nhan khac na: Than nhan va
(C) Hai loai nhan khac: Tap nhan (ong loai Y nhanThere are also two other kinds of
nhan) va Bao nhan (qua thuc nhan)Two endurance: Physical patience or endurance
other causes: practice or habit as cause and Mental patience or endurance.
(desire causing desire), and the rewarding Nh Nhap: Hai loi nhap ao, hay hai loi nhap
cause or fruit-ripening cause (pleasure or pain thien: Th nhat la ly nhap. Thau nhap ly tnh rang
caused by good or evil deeds). tat ca chung sanh eu co chan nh Phat tanh. Th
(D) Theo Kinh Niet Ban, co hai loai nhan: Chnh nh la hanh nhap hay thau nhap vao hanh tuTwo
nhan va Duyen nhanAccording to The ways of entering the truth, or two ways of entering
Nirvana Sutra, there are two causes: Correct Zen: First, entering by conviction intellectually
or direct cause (Buddha nature of all beings), that all sentient beings have the Buddha-nature.
and the contributory cause or enlightenment Second, entering by proving it in practice.
which evolves the Buddha nature by good Nh Nhat Tam: Hai th nhat tam: ly nhat tam, va
work. s nhat tamTwo types of one-pointedness of
(E) Lai co hai loai nhan khac na: Can nhan va mind: theory and practice (one-pointedness of
Vien nhanThere are also two other causes: mind at the level of phenomena and one-
Immediate or direct cause and Distant or pointedness of mind at the noumenon level).
indirect cause. Nh Nh Hp Duyen: Mot phng phap Thien
Nh Nhan ong Tam, Ky Ngha oan Kim: Hai nh bang cach lay Phap (Dharma) hp vi Than
ngi cung lam ma ong tam hiep sc th chac (Body), Tho (Feeling) va Tam (Mind) lam thanh
chan se co ket qua totTwo people work hai th phap ma duyen quanA method of
together with just one mind (two people are of one meditation by coupling dharma with body, feeling
mind) will surely have good results. and mind respectively.
Nh Nhan Qua: Hai loai nhan qua: The gian nhan Nh Nhiem O: Two defilementsCo hai th
qua va Xuat the gian nhan qua The two aspects nhiem o oi vi ch Tang Ni: vui thch ac duc, lam
of cause and effect: the suffering (Kho e) and the cho nhieu tn th biet en mnhThere are two
cause (Tap e) in the present life, and the defilements for monks and nuns: enjoying various
eightfold noble path as the cause (ao e) leading evil passions and seeking to be known to many
to the extinction of passion and mortality (Diet donors.
e) in the future life. Nh Nh: See Nh Chan Nh.
Nh Nhan: Two kinds of patience. Nh Niet Ban: See Nh Chung Niet Ban.
(A) Co hai loai nhan: Th nhat la chung sanh Nh N: Hai ch em thng theo sat ben nhau: Th
nhan. Nhan nai cac s nao hai cua chu ng nhat la cong c thien n hay lam cho ngi c
 2903

cua cai chau bau. Th nh la hac am n hay khien unity of dharmakaya or the noumenal
ngi hao tai ton cua va phung ph chau bau absolute and the diversity of dharmakaya.
Two sisters who always accompany each other: (B) Hai loai phap than khac: Ly phap than va Tr
First, the deva merit or achieving who causes phap thanTwo other kinds of dharma-body:
people to acquire wealth. Second, the deva dark Substance and Wisdom or expression.
who causes people to spend and waste. (C) Lai co hai loai phap than khac na: Phap tnh
Nh Phai Mat Giao: See Mat Giao Nh Phai. phap than (qua cc phap than) va ng hoa
Nh Pham: Co hai hang pham phu: Th nhat la phap than (hien than hay phng tien phap
ngoai pham hay ch nghe va tin tng giao phap. than)There are also two other kinds of
Th nh la noi pham hay chnh hanh giao phap dharma-body (dharmakaya): Essential nature
tien gan ti tam Thanh vThere are two dharma-body (dharmakaya) and
ordinary ranks: First, the external ordinary are Manifestation of dharma-body.
ordinary believers who pursue the stage of ten (D) Hai loai phap than khac: Phap tanh phap than
faiths. Second, the internal ordinary are the (chan than cua Phat a chng ly the phap
zealous, who are advancing through the next three tanh) va Phng tien phap than (do t Phap
groups of stages up to the fortieth. tnh phap than ma th hien ng hoa than Phat
Nh Pham: Two kinds of sinsCo hai loai sai e cu o chung sanh)Two other kinds of
pham: Th nhat la ch pham hay chang chu tu dharma-body (dharmakaya): Dharma-Nature
hanh e tranh cac ac nghiep. Th nh la tac pham or dharmakaya, and Skill in means
hay chang chu tu hanh e oan la khong lam cac dharmakaya.
ieu acThere are two kinds of transgressions: (E) Lai co hai loai phap than khac na: Ly phap
First, preventing good or sin omission. Second, than (ly thuyet hay chan ly do Nh Lai s
doing evil or sin commission. chng) va S phap than (hien tng Phap than
Nh Phap: Two classes of thingsCh phap c e tu tap Gii nh Tue)There are also two
chia lam hai loai: Th nhat la Sac Phap hay la other kinds of dharma-body (dharmakaya):
nhng g co chat ngai. Th nh la Tam Phap, la Noumenal dharmakaya and Phenomenal
nhng g khong co chat ngai ma duyen khi nen dharmakaya.
cac phap goi la Tam PhapAll things are divided Nh Phan: Two aspectsTheo Kinh Thu Lang
into two classes: First, physical dharma which has Nghiem, quyen Tam, c Phat a nhac nh ngai
substance and resistance. Second, mental dharma A Nan ve nh phan nh sau: Ong A Nan, tat ca
which is devoid of substance or resistance, or the chung sanh that goc chan tnh, nhan cai thay h
root of all phenomena. vong, nen cai tap h vong sinh. Do o mi chia ra
Nh Phap Chap: Two tenets in regard to things noi phan va ngoai phan. Th nhat la Noi Phan.
Co hai loai phap chap: Th nhat la cau sinh phap Ong A Nan! Noi phan la phan trong cua chung
chap. Khuynh hng thong thng coi moi s la co sanh. Nhan cac ai nhiem, khi ra tnh h vong.
that, phai qua qua trnh tu tap ma oan tr. Th Tnh chat cha mai, mi sinh ra nc ai. Cho nen
nh la phan biet phap chap. Nhn thay s vat la chung sanh tam nh mon an ngon, trong mieng
that do bi s suy ngh va ly luan sai lam, khi Bo chay nc. Tam nh ngi, hoac thng hay gian,
Tat thay ao th oan tr c ngayThere are rng rng nc mat. Tham cau cua bau, tam phat
two kinds of attachment to phenomena: First, the ra them, lo ra ngoai than the. Tam am s dam
common or natural tendency to consider things as duc, hai can nam n t nhien chay nc. Ong A
real. Second, the tenet in regard to things as real Nan! Cac ai duc, du rieng khac, nc chay van
as the result of false reasoning. ong nhau. Tham t chang len c, t nhien
Nh Phap Than: Two kinds of dharmakaya: phai sa xuong. o goi la noi phan. Th nh la
(A) Theo Phap Tng Tong, co hai loai phap Ngoai Phan. Ong A Nan! Ngoai phan tc la phan
than: Tong tng phap than va Biet tng ben ngoai cua chung sanh. Nhan cac khao khat
phap thanAccording to the Dharma-Nature mi phat minh cac h tng. Tng cha mai mi
Sect, there are two kinds of dharmakaya: the sinh ra cai kh hon bong bot. Cho nen chung sanh
 2904

tam gi cam gii, ca than nhe nhang, trong sach, and wise advisors with little thought for their own
tam tr chu an, dang ieu manh dan. Tam muon lives. Ananda! Although the thought varies, the
sinh coi Tri, mong tng bay len. Tam muon lightness and uplifting is the same. With flight and
nc Phat, thang canh tham hien. Th v Thien tri ascension, one will not sink, but will naturally
thc, t khinh than menh. Ong A Nan! Cac tng become transcendent. This is called the 'exernal
du khac nhau, nhe bay van ong. Bay len chang aspect.'
chm, t nhien sieu viet. o goi la ngoai phan Nh Phat: Hai v Phat chnh trong kinh Phap Hoa:
According to the Surangama Sutra, book Eight, the Thch Ca Mau Ni Phat va a Bao PhatThere
Buddha reminded Ananda about the two aspects are two main Buddhas in the Lotus Sutra:
as follows: Ananda! Actually all living beings are Sakyamuni Buddha and Prabhutaratna Buddha.
fundamentally true and pure, but because of their Nh Phat Canh: Co hai loai Phat canh: Chng
false views they give rise to the falseness of canh va Hoa canhTwo Buddha-domains: State
habits, which are divided into an internal aspect or domain of absolute enlightenment and the
and an external aspect. First, internal Aspect. Domain of transformation.
Ananda! The internal aspect refers to what occurs Nh Phat ong (Tnh) Toa: Hai c Phat ngoi
inside living beings. Because of love and sanh vai nhau (ch Phat Thch Ca va Phat a
defilement, they produce the falseness of Bao)The two Buddhas sitting together
emotions. When these emotions accumulate (Sakyamuni and Prabhutaratna Buddhas)See
without cease, they can create the fluids of love. Nh The Ton.
That is why living beings mouths water when Nh Phat Sat: Buddhaksetra (skt)Two classes of
they think about delicious food. When they think Buddha-landCo hai Phat o: ong o Cc Lac
about a deceased person, either with fondness or va Tay Phng Tnh oThere are two kinds of
with anger, tears will flow from their eyes. When Buddha-ksetra: The Eastern Paradise (In the
they are greedy for wealth and jewels, a current of Vairocana Schools, regarded as the regions of
lust will course through their hearts. When progress for the righteous after death), and the
confronted with a smooth and supple body, their Western Pure Land (in the Amitabha Schools,
minds become attached to lustful conduct and regarded as the Pure Land).
from both male and female organs will come Nh Phat Tanh: Co hai loai Phat tanh. Th nhat la
spontaneous secretions. Ananda! Although the Ly Phat tanh hay Phat tanh can ban trong moi
kinds of love differ, their flow and oppression is chung sanh. Th nh la Hanh Phat tanh. Hanh Phat
the same. With this moisture, one cannot ascend, tanh co trong vai chung sanh tu tap nhng khong
but will naturally fall. This is called the internal co trong nhng chung sanh khacThere are two
aspect. Second, external aspect. Ananda! The aspects of the Buddha-nature: First, the Buddha-
external aspect refers to what happens outside nature which is fundamentally in all sentient
living beings. Because of longing and yearning, beings. Second, the functioning Buddha-nature
they invent the fallacy of discursive thought. active and effective in some who cultivate, but not
When this reasoning accumulates without cease, it in others.
can create ascending vapors. That is why when Nh Phat Than: Two forms of Buddhas body
living beings uphold the prohibitive precepts in See Nh Than.
their minds, their bodies will be buoyant and feel Nh Phat Tha: Bat c giao phap nao khac ngoai
light and clear. When they uphold mantra seals in Nhat Phat tha. Nhng ngi theo Phat giao ai
their minds, they will command a heroic and tha tin rang Nhat Phat tha la con ng duy
resolute perspective. When they have the desire nhat giup chung ta ao b ngan Niet Ban Any
in their minds to be born in the Heavens, in their yanas other than the One-Buddha-Yana. The
dreams they will have thoughts of flying and Mahayanists believe that One-Buddha-Yana is the
ascending. When they cherish the Buddhalands in perfect and only way to the shore of parinirvana
their minds, then the sagely realms will appear in See Nhat Tha.
a shimmering vision, and they will serve the good

Nh Phat Trung Mon: Ch giai oan gia thi ky
Phat Thch Ca nhap diet va ng Lai Ha Sanh Di
Lac Ton Phat xuat hienGiai oan hien tai cua
chung taThe period between the nirvana of
Sakyamuni Buddha and the future advent of
Maitreya BuddhaThe present period.
Nh Phien Nao: Klesadvaya (skt)Two kinds of
affliction or klesas (defilement, passions,
delusions, temptations, trials).
(A) Co hai loai phien nao: Th nhat la can bon
phien nao (khi len t luc can). Th nh la tuy
phien nao (khi len t can bon phien nao):
Cac phien nao nay lay can ban phien nao lam
the ma sinh raThere are two kinds of
affliction: First, the six fundamental or
primary afflictions (klesas) arising from the
six senses. Second, the twenty consequent
klesas arising out of the six senses. The
consequent or secondary afflictions resulting
or arising from the fundamental afflictions.
(B) Hai loai phien nao khac: Th nhat la phan
biet khi phien nao. Phien nao y nng vao
cac duyen ma khi day nhng ta ly luan. Th
nh la cau sinh khi phien nao hay phien nao
do huan tap t vo thuy en nayTwo other
kinds of affliction: First, klesas arising from
false reasoning. Second, klesa that which is
natural to all.
(C) Hai loai phien nao khac na: Th nhat la ai
phien nao a phap hay sau ai phien nao: vo
minh, phong dat, giai ai, bat tn, hon tram, va
trao c. Th nh la Tieu phien nao a phap Nh Qua: Two faultsTheo niem tin ai tha, co
hay mi hoacTwo more kinds of affliction:
First, the six great klesas: ignorance,
distracted (unrestrained), idle
unfaithful (disbelieved), torpor,
restlessness. Second, the ten minor afflictions.
(D) Lai co hai loai phien nao khac na: Th nhat
la so hanh phien nao hay nhng phien nao
nh tham duc hay la cam do. Th nh la manh
li phien nao hay phien nao do bi khong tin
vao nhan quaThere are also two other kinds
of affliction: First, ordinary passions or
temptations. Second, firece or sudden
afflictions cause by lack of belief on the Law
of Cause and Effect.
Nh Phuc: See Nh Phc.
2905
Nh Phc: Hai loai phc: Thien phc va
Thanh phcTwo kinds of blessing: the bliss of
the gods and the bliss of the Saints.
Nh Phc ien: Two fields for the cultivation of
happiness.
(A) Hai loai phc ien: Th nhat la Bi ien. Bi
ien la thng xot nhng ngi ngheo hay
cung kho, ay la c hoi cho bo th. Th nh la
Knh ien hay knh trong Phat va Hien Thanh
TangTwo fields for the cultivation of
happiness: First, the pitiable, or poor and
needy, as the field or opportunity for charity.
Second, the field of religion and reverence of
the Buddhas, the saints, the priesthood.
(B) Hai loai phc ien khac: Th nhat la hoc
nhan ien. Tu tap phc bang cach cung
dng nhng ngi hay con ang tu hoc. Th
nh la vo hoc nhan ien. Cung dng cho
nhng ngi a hoan thanh tu tapTwo other
fields for the cultivation of happiness: First,
cultivate of happiness by doing offerings to
those who are still in training in religion.
Second, offerings to those who have
completed their course.
Nh Phc: Hai loai he phc: tng ng phc
(nhng viec hay hien tng c i theo bi he
phc) va s duyen phc (nhng he phc gay ra
bi hoan canh ben ngoai)Two kinds of fetters:
baddha-samyutta (p) or things accompanied by
fetters and external bonds, or objective cause of
delusion.
hai loi lam oi vi ngi hanh Bo Tat ao: ri vao
thanh van va duyen giacAccording to the
(lazy), Mahayana belief, there are two faults for anyone
and who practices the Bodhisattva Path: falling into
the stages of Sravakas and Pratyeka-buddhas.
Nh Qua: Sakrdagamin (skt)Qua th hai trong
t Thanh Tieu tha, ch con tr lai mot lan na ma
thoi (Nhat Lai qua)The second fruit of the four
kinds of Hinayana arhats, who has only once more
to return to mortality.
Nh Qua Nghiep: Co hai loai qua nghiep: Th
nhat la tap kh qua. Ban chat tot xau hay cac qua
thien ac a huan tap t tien kiep. Th nh la bao
qua. Hau qua kho au hay vui sng (kho lac)
trong kiep nay do t nhng nhan hay hanh ong
thien ac cua kiep trcThere are two kinds of
 2906

fruit or karma: First, the good or evil (C) Lai co hai loai anh sang khac na: Thng
characteristics resulting from habit or practice in a quang va Hien khi quangThere are also
former existence. Second, the pain or pleasure two more kinds of light: the constant and
resulting in this life.from the practices of a eternal light and the light in temporary
previous life manifestations.
Nh Quan: Co hai loai quan chieu: Th nhat la s Nh Sac: Two kinds of rupaSee Sac (A)
quan. Quan sat hnh thc ben ngoai hay s quan Nh Sac Than: Hai loai sac than cua Phat: Bao
eu do nhan duyen ma sanh diet. Th nh la ly than (nh thc sac than) va ng than (hoa sac
quan. Quan thc tanh cua van phap hay quan tanh than)Two rupakaya or incarnation-bodies of a
khongThere are two universal bases of Buddha: Sambhogakaya and Nirmanakaya.
meditation: First, the external forms or the Nh Sieu: Co hai cach sieu thoat: Th nhat la thu
phenomenal meditation. Second, meditation on sieu hay con ng doc hay ng trng cua
the real or underlying nature. Tieu tha. Th nh la hoanh sieu hay ng ngang
Nh Quan anh: Two forms of esoteric baptism hay ng tat cua ai thaThere are two ways
See Quan anh. of passing over or bliss: First, the lengthwise or
Nh Quang: The dual lights. long way of Hinayana. Second, the crosswise or
(A) Co hai loai anh sang: Phat than quang va Phat short way of Mahayana.
tam quangThe dual lights: Light from the Nh S: Hai v ao sThe two sages.
Buddhas body and the light from the (A) Hai v ao s trong Kinh Phap Hoa: Thch Ca
Buddhas mind. Nh Lai va a Bao Nh LaiTwo sages or
(B) Co hai ten goi anh sang khac: Th nhat la sac
quang, con goi la than quang hay anh hao preceptors in the Lotus Sutra: Sakyamuni
quang t than Phat phat ra ma mat co the nhn Buddha and the two sages or preceptors in the
thay c. Th nh la tam quang hay anh Lotus Sutra, Sakyamuni and Prabhutaratna
quang minh t tam Phat phat raThere are See Nh Phat.
two other names of lights: First, the halo from (B) Hai loai thay: Thanh s va Pham sTwo
a Buddhas body which can be seen by flesh kinds of teachers: Sages and Ordinary
eyes. Second, the light from a Buddhas mind. preceptors.
(C) Co hai th anh sang khac: Th nhat la thng Nh Ta Hanh: Hai loai ta hanh: Ta kien (chay
quang hay anh quang minh thng xuyen phat theo ta kien) va Ta duc (chay theo tham duc va
ra t than cua ch Phat. Th nh la than thong tnh cam)Two classes of misconduct: follow
quang hay anh quang minh sieu nhien c wrong views and follow wrong desires or
ch Phat dung than lc phong ra (khoang gia emotions.
hai m chan may cua Phat)There are two Nh Ta Kien: Two mistaken viewsTwo wrong
other kinds of lights: First, the constant halo views:
from the bodies of Buddhas. Second, the (A) Co hai loai ta kien: Th nhat la hu kien, cho
supernatural light sent out by a Buddha (from rang vat chat co s hien hu that. Th nh la
between his eyebrows) to illuminate a distant vo kien, cho rang moi vat hoan toan khong co
world. thatThere are two wrong views: First,
Nh Quang Minh: Two kinds of light. holding to the real existence of material
(A) Hai loai anh sang: Sac quang minh va Tr hue things. Second, holding to the entire unreality
quang minh (tam quang minh)Two kinds of of things.
light: Physical light and Wisdom or mental (B) Co hai loai ta kien khac: Th nhat la oan
light. kien, cho rang moi th hoai diet. Th nh la
(B) Hai loai anh sang khac: Phat quang va Ma thng kien, cho rang ch phap thng hang
quangTwo other kinds of light: the true bat tThere are two other mistaken views:
light of the Buddha and Maras delusive light. First, holding to the view of total annihilation.

Second, holding to the view of permanence or
immortality.
Nh Tam: Hai ba, y noi bat c ngha nao ngoai e
nhat ngha (chan ly toi cao cua Phat giao)Any
meanings other than the ultimate truth of
Buddhism.
Nh Tang: See Nh Tang Kinh.
Nh Tang Kinh: Twofold canonTwo Pitakas
(Buddhist Canon).
(A) Co hai tang Kinh Phat giao: Thanh Van Tang
(giao ly giang thuyet ve hai tha Thanh Van
va Duyen Giac) va Bo tat Tang (giao ly giang
thuyet ve Bo Tat ai s)There are two
Pitakas (Buddhist Canon): the Sravaka or
Hinayana and the Bodhisattva or Mahayana.
(B) Lai co hai tang Kinh Phat giao khac: Tang
Kinh va Tang LuatThere are also two other
Pitakas (Buddhist Canon): the Sutras and the
Vinaya.
(C) Lai co hai tang Phat giao khac na: Tieu
Tha Tang va ai Tha TangThere are
also two more Pitakas (Buddhist Canon): the
Hinayana scriptures and the Mahayana
scriptures.
Nh Tang Bo Tat: Co hai loai Bo Tat: Th nhat la
Tr Tang Bo Tat. Bo Tat ai tr tang thng (t
oan ac chng ly). Tuy nhien chnh yeu la t li Nh Te: Co hai coi ma theo Tieu tha la Niet Ban
nhieu hn li tha. Th nh la Bi Tang Bo Tat. Bo
Tat ai bi tang thng, v thng xot chung sanh
ma tru lau trong i e hoa o, ch chang mot Hinayana, nirvana and mortality; but according to
mnh ac qua Bo eThere are two superior
kinds of Bodhisattvas: First, superior in wisdom;
however, chiefly beneficial to self. Second,
superior in pity for others and devotion to their
salvation.
Nh Tang Quyet Liem: Two Monks Roll Up the
Blind, example 26 of the Wu-Men-KuanHai
ong Tang cuon rem, th du th 26 cua Vo Mon
QuanTrc gi tho trai, cac hoc tang en tham
hoi vi ngai Phap Nhan chua Thanh Lng. S
gi tay tro bc rem. Bay gi co hai ong Tang cung
ra cuon rem. S noi: "Mot c, mot mat." Theo
Vo Mon Hue Khai trong Vo Mon Quan, th hoi ai
c ai mat? Neu thay c cho nay th thay c (B) Phan oan va Bien dch than: Phan oan than
cho lai nhai cua Quoc S Thanh Lng. Tuy vay,
k nhat la viec so o cho c cho matThe
great Fa-yen of Ch'ing-liang took the high seat
before the midday meal to preach to his assembly.
2907
Raising his hand he pointed to the bamboo blinds.
Two monks went and rolled them up in the same
manner. Fa-yen said, "One gains; one loses."
According to Wu Men Hui-Kai in the Wu-Men-
Kuan, tell me which one gained? Which one lost?
If you have the single eye regarding this, you will
see where the National Teacher Ch'ing-liang
failed. But I must warn you strictly against arguing
gain and loss.
Nh Tam: Theo Kinh Phap Hoa, co hai tam
According to the Lotus Sutra, there are two minds:
(A) Co hai loai tam: Th nhat la Chn tam. Chn
tam la Nh Lai Tang Tam san co cua chung
sanh hay la tam Phat. Th nh la Vong tam.
Vong tam la tam khi niem phan biet sinh ra
het thay moi canh giiThere are two kinds
of mind: First, the orginal, simple, pure,
natural mind of all creatures or the Buddha-
mind. Second, illusion-mind, which results in
complexity and confusion.
(B) Lai co hai loai tam khac: nh tam (tam thien
nh) va Tan tam (tam tan loan hay la tam tu
tan thien)There are also two other kinds of
mind: meditative mind or mind fixed on
goodness and the scattered, inattentive mind,
or mind that is only good at intervals.
va sanh t, nhng theo ai tha th ca hai ch la
motThere are two states. According to the
the Mahayana, the two are just one.
Nh Thanh: Hai v Thanh: Thch Ca Mau Ni va
a Bao Nh LaiTwo saints: Sakyamuni and
Prabhutaratna.
Nh Thang Qua: Hai qua v toi thang: Cu canh
Niet ban va Toan giacTwo surpassing fruits or
rewards given by a Buddha: Final Nirvana and
Perfect enlightenment.
Nh Than: Hai loai thanTwo forms of body:
(A) Hai than cua Phat: Bao than va ng than hay
Hoa ThanTwo rupakaya or incarnation
bodies of a Buddha: Sambhogakaya or
dharmakaya and Nirnanakaya.
va Bien dch thanMortal and Spiritual
bodies: the varied forms of the karmaic or
ordinary mortal body and the transformable or
spiritual body.
 2908

(C) Sinh than va Phap thanEarthly body despite, Power of the Tathagata, the Divine, the
(Sambhogakaya or the earthly body of the Final Commission, the Story of the Bodhisattva
Buddha) and Moral body (Dharmakaya or Medicine King, the Bodhisattva Wonder Sound,
moral and mental nature). the All-Sidedness of the Bodhisattva Regarder of
(D) Thc tng va Vi vat thanThe Absolute the Cries of the World, Dharanis, the Story of
body (Dharmakaya or the absolute truth or King Resplendent, and Encouragement of the
light of the Buddha) and Functional body Bodhisattva Universal Virtue.
(temporal body). Nh Thap Bat Thien: Hai mi tam v tri: sau
(E) Chan va Hoa thanDharmakaya trong coi duc gii, mi tam trong coi sac gii, va
(dharmakaya or sambhogakaya) and bon trong coi vo sac giiTwenty eight heavens
Nirmanakaya. or devalokas: six of the desire world, eighteen of
(F) Thng va Vo thng thanPermanent body the form world and four of the arupa or formless
(Buddhas permanent or eternal body) and world.
Temporal body (Buddhas temporal body). Nh Thap Bat To: See Hai Mi Tam To An o
Nh Thap: Vimsati (skt)Twenty. in.
Nh Thap Bat Dc Xoa: Twenty-eight yaksas Nh Thap Bat To An o: See Hai Mi Tam To
Hai tam v da xoa (linh than). An o.
Nh Thap Bat Chung Can Ban ao c: Nh Thap Bat To Thien Truc: See Hai Mi
Mulaguna (skt)Twenty-eight kinds of Tam To An o.
fundamental morality. Nh Thap Bat Truyen: Hai mi tam dong truyen
Nh Thap Bat Pham Phap Hoa: Hai mi tam tha Thien An oTwenty-eight Zen lineages
pham kinh Phap Hoa: Pham Ta, Pham Phng in IndiaSee Hai Mi Tam To An o.
Tien, Pham Th Du, Pham Tn Giai, Pham Dc Nh Thap Bat Tu: Hai mi tam chom sao trong
Thao Du, Pham Tho Ky, Pham Hoa Thanh Du, bay hngTwenty eight NaksatrasTwenty
Pham Ngu Ba e T Tho Ky , Pham Tho Hoc Vo eight constellations (seven in each direction, East
Hoc, Pham Phap S, Pham Hien Bu Thap, Pham for Spring, South for Summer, West for Autumn,
e Ba at a, Pham Tr, Pham An Lac Hanh, and North for Winter)See Twenty eight
Pham Tung a Dong Xuat, Pham Nh Lai Tho constellations.
Lng, Pham Phan Biet Cong c, Pham Tuy Hy Nh Thap Duy Thc Kinh: Visamtika sutra
Cong c, Pham Phap S Cong c, Pham (skt)Sutra on the twenty verses of principle of
Thng Bat Khinh Bo Tat, Pham Nh Lai Than mind only.
Lc, Chuc Luy, Pham Dc Vng Bon S , Pham Nh Thap Duy Thc Luan: Visamtika sastra
Dieu Am Bo Tat, Pham Quan The Am Bo Tat Pho (skt)Treatise on the twenty verses of principle
Mon, Pham a La Ni, Pham Dieu Trang Nghiem of mind only.
Vng Bon S, Pham Pho Hien Bo Tat Khuyen Nh Thap Khong Tanh: Hai mi tanh khong
Phat Twenty-eight chapters in the Lotus Sutra: trong Luan Trang Nghiem Chng ao Ca
Introductory Chapter, Chapter of Tactfulness, the Twenty natures of the void in the Commentary of
Parable, Faith Discernment, the Parable of the Abhisamayalamakara-lokaSee Hai Mi Tanh
Herbs, Prediction, the Parable of the Magic City, Khong.
the Five Hundred Disciples Receive the Nh Thap Ngu Bo Tat: Hai mi lam v Bo Tat
Prediction of Their Destiny, Prediction of the bao ho tat ca nhng ngi tn tam niem hong danh
Destiny of Arhats, Training and Trained, Teacher Phat A Di a: Quan Am Bo Tat, ai The Ch Bo
of the Law, Beholding of the Precious Stupa, Tat, Dc Vng Bo Tat, Dc Thng, Dc
Devadatta, Exhortation to Hold Firm, Happy Life, Thng, Pho Hien, Phap T Tai, S T Hong, a
Springing Up out of the Earth, Revelation of the La Ni, H Khong Tang, Phat Tang, Bo Tat Tang,
Eternal Life of the Tathagata, Discrimination of Kim Cang Tang, Sn Hai Hue, Quang Minh
Merits, the Merits of Joyful Acceptance, the Vng, Hoa Nghiem Vng, Chung Bao Vng,
Merits of the Preacher, the Bodhisattva Never Nguyet Quang Vng, Nhat Chieu Vng, Tam
 2909

Muoi Vng, nh T Tai Vng, ai T Tai can (can cua v a hoan toan chng ngo) Twenty
Vng, Bach Tng Vng, ai Uy c Vng, two roots or modes of processes in the perfect
Vo Bien Than, va Thanh Tnh ai Hai Chung development of a Buddha and his works:
Twenty five Bodhisattvas who protect all who call caksurindriya (eye), srotrendriya (ear),
Amitabha: Avalokitesvara (Kuan Shi Yin), ghranendriya (nose), jihvendriya (tongue),
Mahasthamaprapta, Bhaisajyaraja, Bhaisajyaraja- kayendriya (body), manaindriya (mind), strindriya
samudgata, Samantabhadra, Dharma-Isvara, (female organ), purusendriya (male organ),
Simhanada, Dharani, Akasagarbha (Space- jivitendriya (life), dukhendriya (suffering or pain),
garbha), Buddha-garbha, Bodhisattva-garbha, sukhendriya (pleasure), daurmanasyendriya
Vajra-garbha Bodhisattva, Mountain-Ocean (sorrow), saumanasyendriya (joy), upeksendriya
Wisdom, Shining Heart, Adorned Flower, (abandoning), sraddhendriya (faith), viryendriya
Treasure Assembly, Candraprabha, Sun- (zeal or effort), smrtindriya (memory),
Illuminating, Samadhi-King, Samadhi-Isvara, samadhindriya (meditation or trance),
Mahesvara, White-Elephant, Mahatejas, Infinite- prajnendriya (wisdom),
Body, and Great Ocean Assembly of Peaceful anajnatamajnasyamindriya (the power for learning
Bodhisattva. the four Noble Truths), ajnendriya (the power of
Nh Thap Ngu ieu: Ao Ca sa cua ch Tang having learned the four Noble Truths), ajnata-
lam bang 25 manh vaiThe monks twenty-five- Vindriya (the power of perfect knowledge of the
patched robe. four Noble Truths), and the faculty of one who has
Nh Thap Ngu ieu Y: See Nh Thap Ngu ieu. the final knowledgeSee Ba Mi Bay Pham Tr
Nh Thap Ngu ieu Vien Thong: Hai mi lam ao.
phap vien thong (vien man thong at thc chat cua Nh Thap Nh Mon: Theo A Ty am Cau Xa
Phap tanh)Twenty five kinds of perfect Luan, co hai mi hai phng cach hay tien trnh
understanding of the truth (six external objects, six phat trien toan thien cua mot v Phat va s nghiep
senses, six consciousnesses, and seven tu tap cua NgaiAccording to the Abhidharma
elementsLuc tran, luc can, luc thc va that ai). Kosa, there are twenty-two modes or processes in
Nh Thap Ngu Hu: Hai mi lam hnh thc hien the perfect development of a Buddha and his
huTwenty five forms of existence. workSee Nh Thap Nh Can and Nh Thap Nh
1-14)Mi bon trong duc gii: Fourteen in the Pham.
desire realm. Nh Thap Nh Pham: Hai mi hai pham trong
15-21)Bay trong sac gii: Seven in the realms of tien trnh phat trien toan thien Bo e Twenty-
form. two modes of processes in the perfect
22-25)Bon trong vo sac gii: Four in the formless development of enlightenment.
realm. 1-4) T Niem X: Four foundations of
Nh Thap Ngu Phng Tien: Hai mi lam mindfulnessSee T Niem X.
phng tien tr giup thien nh cua trng phai 5-8) T Chanh Can: Four right effortsSee T
Thien ThaiTien-Tais twenty-five aids to Chanh Can.
meditation. 9-12)T Nh Y Tuc: Four sufficiencesSee T
Nh Thap Ngu Than: Hai mi lam v than bao Nh Y Tuc.
ve nam gii (moi nam v gi mot gii)Twenty 13-17)Ngu Can: Five sense-organsSee Ngu
five guardian deities who protect and keeper of Can.
the five commandments (Five for each 18-22)Ngu Lc: Five powersSee Ngu Lc.
commandment). Nh Thap Thien Vng: Hai mi thien vng:
Nh Thap Nh Can: Hai mi hai can tr ao: ai pham thien vng, e thch ton thien, ai
nhan can, nh can, ty can, thiet can, than can, y pham thien vng, e thch ton thien, a van thien
can, nam can, n can, menh can, kho can, lac can, vng (ty sa mon thien vng), tr quoc thien
u can, hy can, xa can, tn can, tan can, niem can, vng, tang trng thien vng, quang muc thien
nh can, hue can, v tri ng tri, ky tri can, cu tri vng, kim cang mat tch thien, ma e thu la, tan

ch ca, ai bien tai thien, ai cong c thien, vi a
thien than, kien mau a than, bo e tho than, quy
t mau than, ma li chi thien, nhat cung thien t,
nguyet cung thien t, nhat cung thien t, nguyet
cung thien t, sa cat long vng, diem ma la
vngTwenty devas: Mahabrahman, Sakra
devanam Indra, Vaisravana, Dhrtarastra,
Virudhaka, Guhyapati, Mahesvara Pancika,
Sarasvati, Laksmi, Skanda,
Bodhidruma or Bodhivrksa, Hariti, Marici, Surya,
Candra, Sagara, and Yama-raja.
Nh Thap Tung Luan: Vimsatikakarika (skt)
Treatise of the twenty verses.
Nh Thap T Bat Tng ng Phap: Twenty-
four dharmas not associated with matter
Twenty-four phenomena not associated with
mindHai mi bon hien tng khong gan lien
vi tamSee Hai Mi Bon Phap Bat Tng ng
Trong Duy Thc Hoc.
Nh Thap T Chung Bat Tng ng: Hai mi
bon yeu to khong i lien vi tamTwenty-four
factors that are not associated with mindSee Hai
Mi Bon Phap Bat Tng ng Trong Duy Thc
Hoc.
Nh Thap T Duyen He: See Hai Mi Bon
Duyen He.
Nh Thap T Lu: Twenty-four transmissions
Hai mi bon dong truyen tha.
Nh Thap T My Tam Duc Gii: Twenty-four
Sense Sphere Beautiful ConsciousnesesSee Hai
Mi Bon Tam ep Coi Duc Gii.
Nh Thap T Phien Nao Phu: See Hai Mi Bon
Phien Nao Phu.
Nh Thap T Tam Bat Tng ng Hanh Phap:
Twenty-four non-associated compositional
factorsHai mi bon yeu to ket hp ma khong
lien quan g vi nhauSee Hai Mi Bon Phap
Bat Tng ng Trong Duy Thc Hoc.
Nh Thap T Thien Phai Nhat Ban: Nijushi-ryu
(jap)24 trao lu hay 24 thien phai tai Nhat Ban.
Chu yeu la ba nhanh ln bao gom Lam Te, Tao
ong va Hoang Ba, cung nh nhng phai phu
thoat thai t phai Lam Te. Cac phai phu cua phai
Lam Te noi chung eu mang ten mot tu vien ln
va cac vien trng a bao am viec truyen thu cua
no, ke ca trong nhieu tu vien nho phu thuoc tu
vien chnh nay. Nh cac phai Vien Giac T, phai
Kien Trng T va phai Nam Thien T, van van,
2910
a ton tai nh vay, vi nhng phng phap ao tao
ch khac chut nh vi phng phap cot yeu cua
thienA Japanese term, which means 'twenty-
four currents or twenty-four schools of Zen in
Japan.' Here are included the three major schools:
the Rinzai, the Soto, and the Obaku, as well as the
subsidiary lineages of the Rinzai school into which
Rinzai Zen in Japan split. These subsidiary
Prthivi, lineages are generally named after a large
Japanese Zen monastery where they originated
and by whose abbot they were transmitted (quite
frequently also in the many submonasteries of the
main monastery). Thus, for example, there is an
Engaku-ji school, a Kencho-ji school, a Nanzen-ji
school, and so forth. These subsidiary lineages of
the Rinzai school hardly differ from one another
as concerns the essentials of Zen training.
Nh Thap T Trong Gii: Twenty-four grave
preceptsHai mi bon gii trong.
Nh Thap T Tuy Phien Nao: See Hai Mi Bon
Phien Nao Phu.
Nh Thap c Nh: Ty Khu Nh Thap c Nh,
c coi nh la mot trong nhng e t tinh chuyen
nhat cua Phat. Khi Phat con tai the, ty khu Nh
Thap c Nh a chng qua A-La-Han. Ngai a
song tren cac tang tri en 91 kiep, di long ban
chan co long dai hai tac, chan khong bao gii phai
dam atSronakotivimsa, defined as the most
zealous of Sakyamunis disciples, who became an
arhat. Having lived in a heaven for ninety-one
kalpas, where his feet did not touch the ground, he
was born with hair on his soles two inches long, an
omen which led his father and brothers to endow
him with twenty kotis of ounces of gold.
Nh The: This life and the hereafter.
Nh The Ton: Phat Thch Ca va Phat a Bao (v
Phat ma Phat Thch Ca a noi en trong pham 11,
Kinh Phap Hoa)Sakyamuni and Prabhutaratna
(a Bao Nh Lai which Sakyamuni Buddha
mentioned in the eleventh chapter of the Lotus
Sutra).
Nh Thien: Two kinds of devas.
(A) Hai loai ch Thien: Nht thien va Nguyet
thienTwo kinds of devas: Sun-deva and
Moon-deva.
(B) Hai loai ch Thien khac: ong sanh thien va
ong danh thienTwo other kinds of devas:
a deva born simultaneously with the
 2911

individual; a deva with the same name as the from meditation or contemplation. Second,
individual. Both have the duties of watching the good character attainable when thought
over the individual. not in meditation.
(C) Lai co hai loai ch Thien khac: Pham thien va (C) Hai loai thien khac: Th nhat la V sanh thien
e Thch thienThere are also two other hay cac thien phap cha tng c tu tap. Th
kinds of devas: Brahma and Indra. nh la D sanh thien hay cac thien phap a
Nh Thien Tam Tien: Two devas and the three tng c tu tapTwo other good things
rsiHai loai ch Thien (Tri) va ba loai Tien. during meditation: First, the good character
(A) Nh Thien: ma he thu la va ty nu thien not yet arises. Second, the good character
Two devas: mahesvara and visnu. already evolved.
(B) Tam Tien: ca ty la tien, u lau tang kh va lac Nh Thien Tam Phc: Nh thien va tam phc
sa baThree rsi: kapila, uluka, and rsabha. c noi trong kinh Vo Lng Tho Two good
Nh Thien: See Nh Thien Thien. things and three meritorious actions which are
Nh Thien Thien: Dvitiya-dhyana (skt) mentioned in the Sukhavativyuha Sutra (Sutra of
Dutiyajjhanabhumi (p)Second Dhyana Infinite Life)See Nh Thien and Tam Phc.
HeavenCoi tri th nh tng ng vi tieu Nh Thiet: Noi li hai chieuDouble-tongued.
thien the gii. Ch thien tren coi tri nay hoan Nh Tho: Hai loai tho nghiep: Than tho va Tam
toan ngng bat nam giac quan au, ch con lai y. thoThe dual receptivity: karma of pleasure and
ay la coi hy lac Tam Ma a. Nh Thien Thien pain of the physical body and karma of the mental
gap mot ngan lan the gii cua S Thien Thien. or the mind.
Trong Kinh Thu Lang Nghiem, quyen Chn, c Nh Tho Nghiep: See Nh Tho.
Phat a noi vi ngai A Nan ve Nh Thien Thien Nh Thi: Co hai thi: Th nhat la Ca La thi.
nh sau: Ong A Nan! Ba bc thang lu trong coi Thc thi hay la thi gian co nh cho cac ba an.
Nh Thien, tat ca lo au khong the bc bach ho. Du Th nh la Tam muoi da thi. Nhat thi hay thi
chang phai chnh tu tam ma a, trong tam thanh gian khong co nhThere are two times or
tnh a dep tat ca hoac lau tho thien.The periods: First, kala or regular or fixed hour for
second region, equal to a small chilio cosmos. The meals. Second, samaya or irregular or unfixed
inhabitants in this region have ceased to require hours or times.
the five physical organs, possessing only the organ Nh Thi Chuc Phan: Nh Thi Trai ChucHai
of mind. This is the ground of joy of production of buoi cm chaoTwo times or two periods of
samadhi. The second dhyana has one thousand meals in a monastery.
times the worlds of the first. In the Surangama Nh Tho: See Nh o.
Sutra, book Nine, the Buddha told Ananda about Nh Thu: Hai loai nam gi hay chap trc: kien
the Dutiyajjhanabhumi as follows: Ananda! thu va gii thu. Kien thu la nhng tranh cai do
Those who flow to these three superior levels in chap vao y kien co chap vao thien kien cua mnh;
the second dhyana will not be oppressed by kien chap ta vay, mot trong t thu. Gii thu la
worries or vaxations. Although they have not chap chat vao nhng gii luat ta vayTwo kinds
developed proper samadhi, their minds are pure to of attachment (grasping): Attachment to views
the point that they have subdued their coarser (drsty-upadana (skt) and Clinging to wrong
outflows.See T Thien Thien (II). teaching. Wrong views caused by attachment to
Nh Thien: Two good things. ones own erroneous understandings (to hold
(A) S ly thien: Goodness in both theory and heterodox doctrines and be obsessed with the
practice. sense of the self). Clinging to heterodox views,
(B) Hai loai thien: Th nhat la nh thien. Cac one of the four kinds of clinging. Clinging to
thien phap at c bang thien nh. Th nh wrong teaching means to cling to the wrong
la Tan thien. Cac thien phap at c khong commandments of heterodox teachers.
bang thien nhTwo good things during Nh Thuy: Hai s bat au: Th nhat la A Ham.
meditation: First, good character that arises c Phat thuyet kinh A Ham tai vn Loc Uyen

la s bat au cua Tieu Tha. Th nh la Hoa Nh Tha Thien: The Hinayana ZenSee Thien
Nghiem. c Phat thuyet kinh Hoa Nghiem la s
bat au cua ai ThaThe two beginnings: First,
the beginning of Hianyana when the Buddha
preached Agama Sutra at the Deer Park. Second,
the beginning of Mahayana when the Buddha
preached the Avatamsaka (Flower Adornment)
Sutra.
Nh Thuyen: Hai loai nh ngha: Th nhat la Gia
thuyen. nh ngha theo kieu thu ong tieu cc
khong tang khong giam, khong sanh khong diet.
Th nh la Bieu thuyen. nh ngha tch cc theo
tri kien giac chieu.Two kinds of statement or
definition: First, latent or negative definition
Neither increasing nor decreasing or neither
producing nor destroying. Second, patent or
positive or a positive statement.
Nh Th: Hai con chuot en va trang am ch em
va ngay hay ac va thienThe black and white
ratsNight and dayBad and good
Unwholesome and wholesomeSee Bach Hac
Nh Th.
Nh Tha: Nijo (jap)Dviyana (skt)The two
vehicles.
(A) Hai tha a chung sanh en ch cuoi cung:
ai va Tieu thaThe two vehicles
conveying to the final goal: Mahayana and
Hinayana.
(B) Those of the middle and lower stages: Hai
trong bon co xe ln trong Phat giao, o la
Thanh Van va Duyen Giac (hai tha con lai
cung la toi thng tha Bo Tat va Phat)The
first two of the four big vehicles in Buddhism,
which are namely: Sravakas (Sravakahood)
and Pratyeka-buddhas (Pratyekabuddhahood).
The other two are supreme vehicles of
Bodhisattvas and Buddhas.
(C) Tieu tha t o: Selfish Hinayana salvation.
Nh Tha Tac Phat: Two vehicles that have the
same goal of attainment of BuddhahoodTheo
Kinh Phap Hoa th hai tha Thanh Van va Duyen
Giac cung thanh PhatAccording to the Lotus
Sutra, Sravakas (thanh van) and Pratyekas also
become Buddhas.
Nh Tha Thanh Giac: Dviyana (skt)Hai tha
Thanh Van va Duyen GiacThe two vehicles of
Sravaka (Thanh van) and Pratyeka-buddha.
2912
Nh Tha.
Nh Tha T ien ao: Bon th ien ao cua
hang nh tha: Th nhat la vo thng ien ao.
Niet ban la thng hang vnh cu; tuy nhien ta
ao lai cho rang ngay ca Niet ban cung vo thng.
Th nh la vo lac ien ao. Niet ban la ni cua an
lac; tuy nhien ta ao lai cho rang moi ni ke ca
Niet ban eu kho ch khong vui. Th ba la Vo nga
ien ao. Niet ban la chan Phat tanh; tuy nhien ta
ao cho rang lam g co cai Phat tanh. Th t la Vo
tnh ien ao. Niet ban la thanh tnh; tuy nhien, ta
ao cho rang ngay ca Niet ban cung bat tnh
Four upside-down views for both Hinayana and
Mahayana: First, Nirvana is permanent and
eternal; however, heretics believe that everything
including nirvana as impermanent. Second,
Nirvana is a permanent place of bliss; however,
heretics believe that everywhere including
nirvana as no pleasure, but suffering. Third,
Nirvana is a real Buddha-nature; however,
heretics believe that there is no such Buddha-
nature. Fourth, Nirvana is pure; however, heretics
believe that everything is impure.
Nh Thc: Two kinds of consciousness.
(A) Phat giao ai Tha phan biet gia A Lai da
thc hay vo mot (khong mat), cha mam cua
het thay cac phap ma khong mat, oi lai vi
mat na thc hay phan biet thc, nng vao A
Lai Da ma sinh ra phan biet (canh cua mat,
thanh cua tai, hng cua mui, v cua li, xuc
cua than, t tng cua y)Mahayana
Buddhism discriminates the alaya-vijnana or
primal undivided condition from the mano-
vijnana or that of discrimination:
(B) Lai co hai ten goi khac cho nh thc: Mat Na
thc (thc phan biet) va A-Lai-Da thc (tang
thc)There are also two other names for
two consciousnesses: Mano-vijnana and
Alaya-vijnana.
(C) Theo Vi Dieu Phap, co hai thc: Th nhat la
Thc Sieu Tran. Trong Phat giao, thc sieu
tran th quyet nh, hng en mot muc tieu,
va khong con b le thuoc vao nhng the lc
vt qua s kiem soat cua no na. Thc sieu
tran quyet nh do u the, do tr tue, ch
khong phai do nghiep lc. Th nh la Thc
Pham Tran. Trong Phat giao, thc pham tran
 2913

b nh oat, khong co phng hng , va b le Bodhidharma to receive him, is said to cut off his
thuoc vao duyen nghiepAccording to the left arm in the snow in order to prove his firmness
Abhidharma, there are two kinds of and determinationSee Hue Kha.
consciousness: First, Supramundane Nh To Lap Tuyet: Nh to ng di tuyetThe
Consciousness. In Buddhism, supramundane second patriarch stood under the snow.
consciousness is determining, directed toward Nh Toi: Hai loai toi: Th nhat la tnh toi hay t
a goal, and no longer subject to forces beyond tnh cua loai toi nay a ac. Th nh la Gia toi. T
its control. Supramundane consciousness is tnh khong phai la ac nh uong ru, nhng b c
determining because of the predominance and Phat cam v li ch cho nhng gii khacTwo
wisdom, not of karma. Second, Mundane kinds of crimes or two kinds of offenses: First,
Consciousness. In Buddhism, mundane offense which is wrong in itself, i.e. murder.
consciousness is determined, undirected, and Second, offense which not wrong in itself, i.e.
subject to karma and conditions. taking alcohol, but forbidden by the Buddha for
Nh Thc: Two kinds of food for any Buddhist. the sake of the other commandments.
(A) Hai loai thc an cua ngi con Phat: Phap Nh Ton: Theo Kinh Vo Lng Tho, hai v ang
duyet va Thien duyetTwo kinds of food for ton knh vi chung mot giao thuyet: Thch Ca Mau
any Buddhist: the joy of the Law and the bliss Ni va A Di aAccording to the Infinite Life
of meditation. Sutra, the two Honored Ones with one teaching:
(B) Hai loai thc an khac cua ngi con Phat: Th Sakyamuni and Amitabha.
nhat la chanh mang thc hay Chanh mang Nh Ton Nh Giao: Theo Kinh Vo Lng Tho, hai
Tang. Ngi xuat gia phai lay viec khat thc ton hai giao; mot la lay yeu mon ma Phat Thch
ma nuoi sac than ma tu hanh. Th nh la ta Ca hien thuyet gom cac thien phap nh tan lam
mang thc hay Ta mang Tang. Ngi xuat gia phng tien, hai la lay hoang nguyen ma c Phat
ma khong chu khat thc tho mang la hang ta A Di a neu len (phap mon niem Phat)
mang thcTwo more kinds of food for any According to the Infinite Life Sutra, the two as
Buddhist: First, the right kind of monks teacher and saviour, with reference to the
livelihood by mendicancy. Second, the wrong teaching of the way of salvation and the
kind of monks livelihood by any other means. consequent saving vows.
Nh Tn: Hai loai tn: Th nhat la Tn Giai hay Nh Ton Nht Giao: Hai tong vi cung mot
Giai Tn. Ban than sang ro cai ly ma mnh thay, giao thuyet, am ch Phat Thch Ca va Phat A Di
tam khong nghi ng. Th nh la Tham Tn hay aThe two as one in teaching which implies
Ngng Tn. Niem tin theo li noi cua ngi Sakyamuni and Amitabha.
khacTwo forms of faith: First, adhimukti or Nh Tong: Hai tong phai ai tha trong trng
intuition or self-assured enlightenment. Second, phai Hoa nghiem: Phap Tng tong (Tng tong)
sraddha or faith through hearing or being taught. va Phap Tnh tong (Tnh tong)Two theories or
Nh Tinh Tan: See Nh Chung Tinh Tan. schools stated by Hua-Yen: the Dharma-Form sect
Nh To: The second patriarch. and the Dharma-Nature sect.
Nh To Am: Ngoi nha tranh ma Nh To Hue Kha Nh Trang Nghiem: Hai loai trang nghiem: Phc
dung lam cho an c, hay lam ni tu tap thien c Trang Nghiem va Tr Hue Trang Nghiem
nhA thatched hut where the Second Patriarch, Two kinds of adornment: Punya or the adornment
Hui-K'o used as a place for retreat or for of the Blessedness (see Phc c) and Prajna or
meditation. the adornment of the wisdom (see Tr Hue Ba La
Nh To oan T: To th hai cua Thien Tong Mat).
Trung Hoa la Hue Kha, a chat canh tay trai cua Nh Tr: Hai loai trTwo kinds of wisdom.
mnh trong tuyet lanh e chng to s quyet tam va (A) Theo Hoa Nghiem tong, co hai loai tr: Th
kien tr va e thuyet phuc s to Bo e at Ma nhat la Nh ly tr (can bon tr, vo phan biet tr,
nhan ong lam e tThe second patriarch in chnh the tr hay chan tr). Thc tr nh ly
China Zen Buddhism, Hui-Ko who, to induce chan e cua ch Phat va ch Bo Tat. Th nh
 2914

la Nh lng tr (hau ac tr, phan biet tr). nature of all things, which is above logical
Tuc tr la tr s lng tuc e gii han va lien analysis and cannot be described with any of
he ti nhng s viec cua pham nhan the four propositions (see T Cu Phan Biet).
According to the Hua-Yen School, there are Second, Pratishthapika or Intelligence. The
two kinds of wisdom: First, the Buddha- intelligence sets up all kinds of distinction
wisdom or Bodhisattva real wisdom. Second, over a world of appearances, attaching the
wisdom with its limitation and relation to mind to them as real. Thus it may establish
ordinary human affairs. rules of reasoning whereby to give judgments
(B) Theo Kinh Lang Gia co hai loai tr: Th nhat to a world of particulars. It is logical
la Quan Sat Tr. ay la tr tuyet oi, tng knowledge, it is what regulates our ordinary
ng vi Vien Thanh Thc Tr. Ch Phan life. But as soon as something is established in
Pravicaya ngha la tm toi xuyen suot hay order to prove it, that is, as soon as a
khao sat tng tan, va cai tr c nh tnh proposition is made, it sets up something else
nh the tham nhap vao ban chat can ban cua at the same time and goes on to prove itself
tat ca cac s vat, la cai vt khoi phan tch ly against that something else. There is nothing
luan, va khong the c dien ta bang menh absolute here. This setting or establishing is
e nao trong t cu. Th nh la Kien Lap Tr, elsewhere designated as Samaropa. There
tc la cai tr kien lap tat ca cac loai phan biet are four establishments: lakshana
ve mot the gii cua cac hnh tng, buoc cai (characteristic marks), drista (definite views),
tam vao cac hnh tng ma cho chung la thc. hetu (cause), and bhava (substance). All
Do o, tr nay thiet lap nhng nguyen tac ly where there are none such in reality. Owing
luan t o ma a ra cac phan oan ve mot to these propositions definitely held up as
the gii cua cac ac thu. No la mot cai tr ly true, opposite ones will surely rise and there
luan, no la cai ieu ong cuoc song hang will take place a wrangling or controversy
ngay cua chung ta. Nhng ngay khi mot cai g between the opposing parties. The Buddha
o c xac lap e chng to no, tc la ngay advised Bodhisattvas to avoid these one-sided
khi mot menh e c tao thanh, ong thi no views I order to atain a state of enlightenment
lai kien lap mot cai g khac na va tiep tuc t which is beyond the positive as well as
chng to no trai vi cai g khac ay. ay beyond the negative way of viewing the
khong co g tuyet oi ca. S kien lap hay xac world.
lap nay c nh ngha mot cho khac la (C) Theo Thien Thai tong, co hai loai tr: Th
kien lap. Co bon loai kien lap: cac tng ac nhat la thc tr hay tr hue tuyet oi cua ch
thu, cac kien giai, nguyen nhan, va hu the. Phat va ch Bo Tat. Th nh la Quyen tr
Ky that moi ni khong co cai g la thc ca, (phng tien tr) hay tr phng tien tng oi
do bi menh e nay c chap chat lam thc va tam thiAccording to the Tien-Tai
ma nhng menh e oi lap chac chan se sinh School, there are two kinds of wisdom: First,
khi va ay se xay ra s tranh cai hay bai absolute wisdom of Buddhas and
bang gia cac phe oi nghch. V the ma c Bodhisattvas. Second, relative or temporal
Phat khuyen cac v Bo Tat phai tranh cac bien wisdom.
kien nay e at ti mot trang thai chng ngo (D) Theo Tr o Luan, co hai loai tr: Th nhat la
vt khoi loi nhn xac nh cung nh phu nh nht thiet tr hay tr hieu ro thc tanh cua ch
ve the giiAccording to The Lankavatara phap. Th nh la nht thiet chung tr hay tr
Sutra, there are two kinds of wisdom: First, hieu ro s tng ac biet cua ch phap
Pravicayabuddhi or Absolute Knowledge According to the Sastra on Prajna Paramita
which corresponds to the Parinishpanna. Sutra, there are two kinds of wisdom: First,
Pravicaya means to search through, to wisdom of the all which understand
examine thoroughly, and the Buddhi so everything clearly. Second, wisdom of all the
qualified penetrates into the fundamental particulars.

(E) Theo Phap Tng Tong, co hai loai tr: Th
nhat la can ban tr (vo phan biet tr, chanh the
tr, chan tr, thc tr) hay tr khe hp chng
ngo chan nh. Th nh la hau ac tr (hu
phan biet tr, tuc tr, bien tr) hay tr khi len
sau tr can ban, hu han va lien he ti hien
tng cua the gii thong tucAccording to
the Fa-Hsiang Sect, there are two kinds of
wisdom: First, Buddha wisdom or Bodhisattva
real wisdom. Second, the wisdom in its
limitation and relation to ordinary human
affairs.
Nh Tr Vien Man: Hai tr vien man cua c Nh
Lai, ca hai eu vien man. Th nhat la thc tr
(Nh Thc Tr, Chan Thc Tr) hay tr chieu to
sang ao ly chan thc, bnh ang, khong sai biet.
Th nh la Quyen tr (Tuc Tr, Phng Tien Tr)
hay tr co quan he ti phng tien giao va hien
tng tng oi va sai bietTwo kinds of
Tathagata-wisdom which are both perfect and
complete. First, absolutely perfect and complete
wisdom. Second, functionally or relatively perfect
and complete wisdom.
Nh Tr: Hai phng cach hay gia tr cua tr gii:
Ch tr (tranh lam nhng viec ac) va Tac tr (lam
nhng ieu lanh)The two modes or values of
observing commandments: Prohibitive
restraining from evil and Constructive or
constraining to goodness.
Nh Tu: Two kinds of practices.
(A) Hai cach tu tap: Chuyen tu va Tap tuTwo
kinds of devotions or practices: Sole or single-
minded (chief or sole duty) and
Miscellaneous or varied (Aids thereto or
adjunctive observances).
(B) Hai cach tu tap khac: Duyen tu (duyen tu cua
Bo Tat i trc) va Chan tu (trc nh duyen
tu, sau khi sanh trong i roi th chan tu)
Two more kinds of devotions or practices:
Causative devotion of a bodhisattva in former
life and Actual manifestation here in this life.
Nh Tuc: Hai chan trong hanh Bo Tat: Phc Tuc
va Tr TucThe two feet in the Bodhisattvas
practices: the foot of blessedness (see Phc Tuc)
and the foot of wisdom (see Tr Tuc).
Nh Tuy Hanh: Hai Tuy Hanh cho hanh gia:
Tuy Tn Hanh va Tuy Phap HanhTwo kinds of
religious life: the religious life which is evolved
2915
from faith in the teaching of others (see Tuy Tn
Hanh) and the religious life which is evolved from
practicing the teaching of others (see Tuy Phap
Hanh).
Nh Tuy Mien: Two propensitiesHai loai
khuynh hng t nhienTwo natural inclinations
or tendenciesTheo tong ngha cua phai Duy
Thc ai Tha, tuy mien la ten goi chung cho
chung t cua Phien Nao Chng va S Tri
Chng (tham, san, si, man, nghi, ta kien)
Propensities are used by the school of
consciousness as the seed of klesa (greed, hatred,
ignorance, pride, doubt, wrong views)See Phien
Nao Chng and S Tri Chng.
Nh T Lng: Hai s chuan b can thiet cho con
ng i en giac ngoTwo necessary provisions
for the path to enlightenment.
Nh T: Two kinds of death.
(A) Co hai loai chet: menh tan t va ngoai duyen
tThere are two kinds of death: natural
death and violent death or death caused by
external causes.
(B) Co hai loai chet khac: cai chet cua than the va
cai chet cua than vi te (than ma v Bo Tat
mang lay)There are two more kinds of
death: the death of the physical body and the
or death of the superphysical (the body which is
assumed by a Bodhisattva).
Nh T:
(A) Hai ch am ch mot v Tang v ten goi cua
mot v Tang (Ty Khu) gom hai ch Double
letter, implies a monk because a monks
name consists of two characters (Bhikkhu).
(B) Hai loai li ta: Th nhat la thong t. Thong
t bat au bang cau Toi nghe nh vay. Th
nh la biet t. Biet t noi ve duyen khi ac
thu cua ban kinhTwo kinds of introductory
phrase: First, the ordinary opening phrase of a
sutra, Thus I have heard. Second, specific
opening referring to the circumstances in
which the sutra was produced.
Nh T Van Thu: Hai ch Van ThuThe two-
character Manjusri.
Nh Tng: Two forms of the bhutatathata:
(A) Theo Khi Tn Luan, co hai tng Chan Nh:
Tnh tr tng va Bat t ngh dung tng (do
tnh tr tng ma hien ra het thay moi canh
gii lam li ch chung sanh)According to
 2916

the Sraddhopada Sastra (Awakening of Faith), Hai phap la chi? Mot la nhng kinh ien tham
there are two forms (characteristics) of the tham cha tng nghe neu nghe thi s set sanh
bhutatathata: Pure wisdom, primary condition long nghi, khong tuy thuan c, che bai khong tin
arises out of the Alaya Vijnana; and roi noi rang: Kinh nay t trc en gi ta cha
inconceivable, beneficial functions and uses tng nghe, t au en ay? Hai la neu co ngi
from the pure wisdom. ho tr giai noi nhng kinh sau xa nh the, khong
(B) Theo Khi Tn Luan, co hai tng Chan Nh chu gan gui, cung dng cung knh, hoac ni o
khac: Th nhat la ong tng. Hai tng noi loi xau xa cua ngi kia. Co hai phap ay,
nhiem tnh ong giai la kien gii tnh tng phai biet Bo Tat mi hoc ch la t ton hai, ch
chan nh. Th nh la D tng. Ly chan nh khong the ni phap tham tham ma ieu phuc
bnh ang, hai tng nhiem tnh tuy duyen c tam mnh. Nay Di Lac! Lai co hai phap, Bo
hien hien kien gii cua moi tng sai biet Tat dau tin hieu tham phap, van con t ton hai ch
According to the Sraddhopada Sastra, there khong the chng c vo sanh phap nhan. Hai
are two more forms (characteristics) of the phap la chi? Mot la khinh de cac Bo Tat mi hoc
bhutatathata: First, all things, pure or impure, ma khong day bao. Hai la tin hieu tham phap ma
are fundamentally of the same universal (clay lai chap tng phan biet.According to the
which is made into tiles). Second, all things Vimalakirti Sutra, Chapter Fourteen, the Buddha
are fundamentally of the same universal, but said to Maitreya, Maitreya! You should know
display particular qualities, as affected by that there are two categories of Bodhisattvas:
pure or impure causes. those who prefer proud words and a racy style,
(C) Theo ai Tr o Luan, co hai tng Chan and those who are not afraid (of digging out) the
Nh: Tong tng va Biet tngSastra on profound meanings which they can penetrate.
Maha Prajna Paramita Sutra (Great Wisdom Fondness of proud words and a racy style denotes
Sastra), there are two forms (characteristics) the superficiality of a newly initiated Bodhisattva;
of the bhutatathata: Universal, as but he who, after hearing about the freedom from
impermanence and Particulars, for though all infection and bondage as taught in profound
things have the universal basis of sutras, is not afraid of their deep meanings which
permanence, they have particular qualities he strives to master, thereby developing a pure
(earth-solidity, heat of fire, etc). mind to receive, keep, read, recite and practise
(D) Lai co hai tng Chan Nh khac: Cong tng (the Dharma) as preached is a Bodhisattva who
va T tngThere are also two more forms has trained for a long time. Maitreya, there are
(characteristics) of the bhutatathata: Totality two classes of newly initiated Bodhisattvas who
(generality or in common) and Individuality cannot understand very deep Dharmas: those who
(personal, particular or component parts). have not heard about profound sutras and who,
Nh Tng Bo Tat: Two categories of giving way to fear and suspicion, cannot keep
BodhisattvasTheo kinh Duy Ma Cat, chng them but indulge in slandering them, saying: I
mi bon, c Phat bao Bo Tat Di Lac: Di Lac! have never heard about them; where do they
Ong phai biet, Bo Tat co hai tng. Sao goi la hai? come from?, and those who refuse to call on,
Mot la nhng ngi a nhng cau van hay ep, respect and make offerings to the preachers of
hai la nhng ngi khong s ngha sau xa, hieu profound sutras or who find fault with the latter;
c ung nh that. Nh hang a nhng cau van these are two classes of newly initiated
hay ep, phai biet o la Bo Tat mi hoc. Neu Bodhisattvas who cannot control their minds when
ni kinh ien tham tham khong nhiem, khong hearing the deep Dharma, thereby harming
trc, khong co chut s set va hieu ro c o, themselves. Maitreya, further, there are two
nghe roi tam thanh tnh tho tr, oc tung ung nh categories of Boshisattvas who harm themselves
li noi ma tu hanh, phai biet o la hang tu hanh a and fail to realize the patient endurance of the
lau. Nay Di Lac! Lai co hai phap goi la Bo Tat uncreate in spite of their belief and understanding
mi hoc, khong the quyet nh phap tham tham. of the deep Dharma: they are (firstly) those who
 2917

belittle newly initiated Boshisattva and do not indeterminates which cannot be noted as good or
teach and guide them; and (secondly) those who, evil. Second, indeterminates which get rid of
despite their faith in the deep Dharma, still give hindrances.
rise to discrimination between form and Nh Vo Nga: Dvayanairatmya (skt)Hai loai vo
formlessness. ngaHai hnh thc khong co cai toi: Nhan vo nga
Nh ng Than: Hai ng than cua mot v Phat: va Phap vo ngaTwo categories of non-ego
Th nhat la Thang ng than. Than Phat c th (anatman) or two forms of selflessness: Pudgala-
hien thanh than thu dieu c thay ni ch Bo nairatmya (no permanent human ego or soul) and
Tat. Th nh la Liet ng than. Than Phat c th Dharma-nairatmya (no permanent individuality in
hien thanh than kem coi c thay ni pham or independence of things)See Phap Vo Nga.
phuTwo kinds of transformation-body of a Nh Vo Nga Tr: Hai loai tr vo nga tc la hai loai
Buddha: First, the Buddhas surpassing body as tr tha nhan khong co ai nga hay linh hon bat
seen by Bodhisattvas. Second, the Buddhas diet: Nhan vo nga tr va Phap vo nga trTwo
inferior human body as seen by ordinary people. kinds of wisdom that recognize that there is no
Nh Van ang Phat: Twenty Thousand-Lamp such ego, nor soul, nor permanence: the wisdom
BuddhaNgay va c Phat Nh Van ang la that recognize there is no such ego nor soul and
ngay mong sau trong thangDay dedicated to His the wisdom that recognize there is no permanence
manifestation (to a Buddha's vital spirit) is the in things.
sixth day of the month. Nh Vo Tam nh: Hai loai nh trong Thien Phat
Nh Vang: Tr lai lan naTwice over. giao: vo tng nh va diet tan nhTwo kinds
Nh Vien: Hai loai vien giaoTwo perfect of samadhi in Zen Buddhism: concentration of no
doctrines: thought (asamjni-samapatti (p) and attainment of
(A) Theo trng phai Hoa Nghiem, co hai loai annihilation or concentration of cessation
vien giao: Tiem vien va on vien (nirodha-samapatti (skt)See Vo Tng nh and
According to the Hua-Yen Sect, there are two Diet Tan nh.
perfect doctrines: Gradual perfection and Nh Vo Thng: Hai loai vo thng: Th nhat la
Immediate perfection. niem niem vo thng. Het thay moi phap hu vi
(B) Theo trng phai Thien Thai, co hai loai vien eu sinh diet ch chang dng lai. Th nh la
giao: Th nhat la Kim Vien hay khai hien Tng tuc vo thng. Phap hu vi tng tuc va khi
vien hay Tuyet ai vien, la vien giao chan het ky han se b hoai diet (i song cham dt ni
thc, co the o tha mot cach rong rai. Th nh s chet giong nh ngon nen tat han anh sang)
la Tch Vien hay Tng ai vien, la vien giao Two kinds of impermanence: First, things in
oi ai vi thi ky tien Phap Hoa vi s o motion, manifestly transient. Second, things that
tha gii hanAccording to the Tien-Tai have the semblance of continuity, but are also
Sect, there are two perfect doctrines: First, the transient (life ending in death just like the candle
present really perfect with universal in extinction).
salvation. Second, the older or comparatively Nh Vo Tri: Two kinds of absence of perception
speaking perfect doctrine of the pre-Lotus See Nhiem O Vo Tri and Bat Nhiem Vo Tri.
teaching with limited salvation. Nh Vng: Tng cua hai v ho phap at ngay
(C) Cung theo trng phai Thien Thai, co hai loai cong chua, goi la Kim Cang Than hay Kim Cang
vien giao: Bo Vien va Giao VienAlso Da Xoa, hay Da Xoa ThanThe statues of the
according to the Tien-Tai Sect, there are two guardian spirits represented on the temple
two perfect doctrines: see Kim Vien and see gates, called Vajrayaksa.
Tch Vien. Nh Xuat: Two modes of escape from mortality.
Nh Vo Ky: Co hai loai vo ky: Th nhat la Hu (A) Hai cach xuat ly hay hai cach giai thoat: T
phu vo ky, co tanh ac ma chang thay qua kho. Th lc giao (t tu hanh giai thoat) va tha lc giao
nh la Vo phu vo ky hay phap xa la ch ng (con ng ngan dan ti coi Tnh o nh tha
ngaiThere are two neutrals: First, lc, bang cach niem hong danh Phat A Di
 2918

a)Two modes of escape from mortality: (I) Ngha cua Nhiem CauThe meanings of
working out ones own salvation and short Contamination:
way of the Pure Land through faith in or 1) Nhiem Cau: Nhiem o, ngha la khong trong
invocation of another, i.e. Amitabha. sachSoiledContaminatedImpured.
(B) Hai cach xuat ly hay hai cach giai thoat: Th 2) Phien nao: klesa (skt)Deluded or afflicted.
nhat la thu xuat. Giao phap chu trng da a) Phien nao gay ra bi chap trc vao nhng ao
vao t lc (Thanh ao mon). Th nh la tng trong i song, hay vong niem chap
Hoanh xuat hay giao phap chu trng da vao trc vao s vat ma mnh bam vuDeluded,
tha lcTwo modes of escape from or afflicted by holding on to the illusory ideas
mortality: First, the long way to work out and things of life.
ones own salvation. Second, the across or b) Phien nao gay nen bi duc lac cam tho bi
short way of the Pure Land sect. Faith in or giac quan: The klesa or contaminations of
invocation of a Buddha name (Amitabha). attachment to the pleasures of the senses.
Nh X Tam Hoi: Hai ni ma c Phat a ba lan c) Phien nao gay nen bi bam vu vao ta kien:
giang kinh Phap HoaThe two places from which Klesa or contaminations of attachment to
the Buddha is supposed to have preached the false views.
Lotus Sutra. d) Phien nao gay nen bi bam vu vao nhng
(A) Nh x: nh Linh Thu va H khongTwo thc hanh kho hanh qua ang: Klesa or
places: the Vulture Peak and the Sky. contaminations of attachment to moral and
(B) Tam hoi: Th nhat la chung hoi au tien, tai ascetic practices.
nh Linh Thu ni Phat giang t chng au e) Phien nao gay nen bi bam vu vao nga chap:
en gia chng 11. Chung hoi th nh, t Klesa or contaminations of attachment to the
tren h khong c Phat giang t gia chng belief in a self.
11 en het chng 22. Chung hoi th ba, Phat (II) Li Phat day ve Nhiem Cau trong Kinh Phap
lai tr ve nh Linh Thu e thuyet t chng Cu (16)The Buddhas teaching on
23 en het kinhThree assembles: the first Contamination in the Dharmapada Sutra (16):
assembly, on the Vulture Peak where the Lam d bi ta ma nhiem o cung bi ta, lam
Buddha preached from the first chapter to the lanh bi ta ma thanh tnh cung bi ta. Tnh
middle of eleventh chapter. The second hay bat tnh eu bi ta, ch khong ai co the
assembly, from the Sky the Buddha preached lam cho ai thanh tnh c By oneself the
from the middle of the eleventh chapter to the evil is done, by oneself one is defiled or
end of the twenty-second chapter. The third purified. Purity or impurity depend on oneself.
assembly, again the Buddha returned to the No one can purify another.
Vulture Peak to preach from the twenty-third Nhiem Ch: Co c chut t the hoi Phat phap
chapter to the end of the Sutra. To have a little comprehension of Buddhist
Nh Y: Hai loai y cua Tang s: Th nhat la che y. teachings.
Tam y cua ch Tang va ngu y cua ch Ni do Phat Nhiem Duyen: Nidana (skt)Defiled
nh che va bat buoc phai mac. Th nh la Thnh conditionsNhiem duyen (ieu kien nhiem trc)
y. Thnh y la loai trng y khong bat buoc phai la duyen sanh ra kho qua do hoac nghiep. Nh t
macTwo kinds of clothing: First, the regulation mat nc chan nh phang lang, do nhiem duyen
three robes for monks and five for nuns, which gio noi len ma gay ra nhng cuon song luan hoi
must be worn. Second, long robs and optional sanh t khong ngng nghLink of pollution,
garments. which connects illusion with the karmaic miseries
Nhiem: 1) Nhiem trc: To contaminate, to of reincarnation. From the water of the
pollute, to infect; 2) Nhuom mau: To dye. bhutatathata, affected by the waves of this
Nhiem Ai: Tnh yeu thng b nhiem trc nidana-pollution, arise the waves of reincarnation.
Defiled lovePolluting desire. Nhiem am: Phien nao gay ra bi chap trc vao
Nhiem Cau: nhng ao tng trong i song, hay vong niem

chap trc vao s vat ma mnh bam vu
Deluded, or afflicted by holding on to the illusory
ideas and things of life.
Nhiem nh: The Gian ThienTrang thai nh
khong thanh khietDefiled state of concentration.
Nhiem oc: Infected with poison.
Nhiem Gii: Defiled realmCh the gii Ta Ba
cua vu tru, the gii nhiem ay nhng phien nao,
me duc, nen chung sanh trong the gii o phai
chu canh luan hoi sanh tThe sphere of
pollution, i.e. the inhabited part, or the Saha
world, of every universe, as subject to
reincarnation.
Nhiem Hanh: S hanh tr a b ue nhiem
Defiled practice.
Nhiem Hanh-Vo Nhiem Hanh: Contaminated
and uncontaminated virtueContamination and
noncontaminationTrong Mong am ve Phat
Giao va Thien, Thien s Mong Sn day: "Lam
ieu lanh ma mong c qua bao ap, o la c minh lam tam o nhiemA mind contaminated
hanh ue nhiem. Lam ieu lanh ma khong ngh e n
bao ap, ch e hien cho giac ngo, ay la c hanh essence is by nature pure and without stain, the
vo nhiem. Ue nhiem hay vo nhiem xuat phat t
tam the cua ngi cho, khong t hanh vi cho."In
Dream Conversations on Buddhism and Zen, Zen
master Muso Kokushi taught: "Doing good
seeking rewards is contaminated virtue. Doing
good without thought of reward, dedicating it to
enlightenment, is uncontaminated
Contamination and noncontamination refer to the
state of mind of the doer, not to the good deed
itself."
Nhiem Khue Si: Con goi theo cach cu la Dam No
Si, cach mi goi la Tham San Si, ngha la tham
muon, tc gian va ngu si (tat ca phien nao eu do
ba mon oc hai nay ma sinh ra)Three poisons of
sexual desire or lust, anger, stupidity or ignorance
(heedlessness).
Nhiem O: Zenna (jap)TaintednessSee Nhiem
Cau.
Nhiem O Phap: Hien tng b ue nhiemDefiled
phenomena.
Nhiem O Tam: Tam b nhiem trc, khong trong
sachDefiled mental state.
Nhiem O Vo Minh: Vo minh b ue nhiem
Defiled ignorance.
Nhiem O Vo Tri: Phien nao, kien hoac hay t
hoac lay vo minh lam theAfflictions or delusive
2919
views which takes ignorance as essence.
Nhiem O Y: Ten cua thc th bay trong tam thc,
hay Mat Na thc, hay tam nhiem o bi cai
ngaA name for the seventh vijnana, the mind
of contamination, i.e. egoism, or wrong notion of
the selfSee Bat Thc (I) (B).
Nhiem Phap: Phap nhiem o, hay phap tng ng
vi vo minh, hay moi hien tng trong tam gii
eu do vo minh ma khi lenPolluting things, i.e.
all phenomena; mode of contamination.
Nhiem Sac Y: Ao nhuom sac tham, nh ao ca sa
cua ch Tang nguyen thuy An o, nhuom e phan
biet vi ngi tai gia ao trangDyed garments,
i.e. the kasaya of the early Indian monks, dyed to
distinguish them from the white garments of the
laity.
Nhiem Tam: Defiled mindStained mindTam
van uc hay nhiem trc bi ai trc va dam duc.
Du ban chat tam la thanh tnh khong o nhiem, vo
with desire or sexual passion. Though mind-
condition of ignorance or innocence permits of
taint or defilement corresponding to the defiled
minds.
Nhiem Tap: Defiled habituationNhiem trc do
bi nhng thoi quen hay tap quan vao nhng y
niem h vongContaminated by bad habits or
virtue. customs from deluded thoughts.
Nhiem Th: Thai o bo th co vu li (khong trong
sach)Defiled giving.
Nhiem Thoi Quen: To acquire a habit.
Nhiem Tnh: Defilement and purityNhiem va
tnh bao gom nhng t tng va tham duc bat tnh,
cung nh t tng va phng cach cu o va thanh
tnhImpurity and purity; the thoughts and things
of desire are impure, the thoughts and methods of
salvation are pure.
Nhiem Tnh Bat Nh Mon: Defilement and purity
in their aspect of non-differenceNhiem tnh nh
s that toan dien, ch khong phai la nhng y tng
ri racImpurity and purity as aspects of the total
reality and not fundamentally ideas apart.
Nhiem Tnh Cau: Nhng o nhiem tnh va bat
tnhPure and impure defilements.
Nhiem Tnh Chan Nh: Chan nh gom hai th
nhiem trc chan nh va thanh tnh chan nh
Suchness as defiled and pureThe bhutatathata
 2920

as contaminated in phenomena and as pure being. Day dedicated to His manifestation (to a Buddha's
Nhiem Tnh Nh Phap: Hai phap tnh va bat vital spirit) is the second day of the month.
tnhPure and impure dharmas. Nhien Hau: AfterwardLater.
Nhiem Tnh Tam: Pure and impure mind. The Nhien Tac: Mac dauEven thoughThough.
effect, evil or good. Nhien Tha: Nhng maBut.
Nhiem Tnh Y: Cai goc cua ue nhiem va thanh Nhien Thiet a Nguc: a nguc sat nongHell
tnhBase of defilement and purity. of hot iron.
Nhiem Trc: Defiled attachmentNhiem trc Nhien Tuy: Mac dauEven thoughThough.
co ngha la long ai duc ngam nhiem bam vu vao Nhien Vng Phat: Lokesvararaja-buddha
ngoai vat khong sao la bo cPollution-bond; (skt)The T Tai Vng PhatWorld-Sovereign
a heart polluted by the things to which it cleaves. King BuddhaSee The T Tai Vng.
Nhiem Tng: Dau vet cua s ue nhiemMark Nhiep: Thau gopBao trumTo collectTo
of defilement. gather togetherTo combineTo include.
Nhiem Y: See Ca Sa. Nhiep Can: Indriyasamvara (p & skt)Canh gi
Nhiem Y: The mind of contamination (ego or cac giac quanChe ch cac cam giac, ky thuat
wrong notion of self). thien nh co muc ch hieu tanh thuan khiet va
Nhiem: To endureTo bear. khach quan trong khi quan sat va co tranh nhng
Nhiem Benh: Laissez-faireTuy duyen nhiem cam giac vui, buon, thng, ghet, thien, ac, ham
tnh (pho mac cho sanh t e cau vien giac th goi muon, han thu, v.v.Guarding of the sense organ,
la nhiem benh v vien giac chang phai do tuy a meditation technique that leads to pure and
duyen), mot trong bon benh c noi en trong objective observation and is intended to prevent
Kinh Vien GiacLaissez-faire, one of the four emotions such as joy, sadness, love, jealousy,
mistaken ways of seeking perfection, mentioned sympathy, antipathy, desire, hatred, ect.
in The Complete Enlightenment SutraSee T Nhiep Chanh Phap Luan: Saddharma-
Benh. samparigraha-sastra (skt)Chan Chanh Yeu
Nhiem Van Phien Nao: Phien nao t sinh TapTreatise on the collected correct dharmas.
Inborn afflictions. Nhiep Chan That Luan: Tattva-Samgraha
Nhiem Vu: Kicca (p)DutyResponsibility. (skt)Name of a work of commentary on
Nhiem Y: Optional. Holding the TruthTreatise on Holding the Truth.
Nhien: 1) T Nhien: Natural; 2) ot Chay: To set Nhiep Chan That Luan Thch: Tattva-Samgraha-
fire, to light, to burn, simmer; 3) La: Fire, flame; panjika (skt)Interpretation of the Treatise on
4) Tuy Nhien: However, but. Holding the Truth.
Nhien ang: Nento (jap)See ang (2). Nhiep Chung Sanh Gii: Sattvarthakriyasila
Nhien ang Co Phat: Dipankara BuddhaSee (skt)Tiep Sanh GiiNhieu ch hu tnh gii,
Nhien ang Phat. mot trong tam tu tnh gii, la gii phap e nhiep
Nhien ang Phat: Dipankara Buddhae Hoan thu va lam li ch cho het thay chung sanhThe
Kietai Hoa Kiet LaKindler of lights commands which include or confer blessing on all
Burning Lamp Buddha, or Light-causer (the the living, one of the three cultivations of pure
Luminous)Light-causer(The Luminous precepts.
Theo truyen thuyet Phat giao An o, trong hien Nhiep Ch Thien Kien Than: Embodying All
kiep (kiep hien tai), ngi ta a thay hai mi bon beautiful Visions Deity (Spirit).
v Phat trc Phat Thch Ca Mau Ni, ma c Phat Nhiep ai Tha Luan: Mahayana-Samparigraha-
Nhien ang la v co Phat au tien). Ngay va c Sastra (skt)Shodaijiron (jap)A collection of
Phat Nhien ang la ngay mong hai trong thang Mahayana sastrasNhiep Luan TongNhiep
According to Indian Buddhist legends, the present ai Tha LuanNhiep ai Tha Luan do Bo Tat
age has seen twenty-four Buddhas prior to Vo Trc soan ve Phat Giao ai Tha, gom ba
Sakyamuni Buddha, first of whom was Dipankara. ban dch (Phat a Phien a thi hau Nguy, Chan
e thi Tran, Huyen Trang i ng)Doctrine
 2921

of the mere ideation (school of the collected Luan Tong la tien than cua Phap Tng Tong. Khi
sastras), a collection of Mahayana sastras, khao cu ve Nhiep Luan Tong, trc het chung ta
ascribed to Asanga, of which three translations nen biet ve noi dung cua bo Nhiep ai Tha Luan
were made into China. do ngai Vo Trc viet vao the ky th nam. Bo
Nhiep ai Tha Luan Thch: Mahayana- luan nay, cung vi ban chu giai cua ngai The
Samgraha-upanibandhana-sastra (skt) Than, la bo luan au tien va ham suc nhat trong
Commentary on the summary of the great cong cuoc phat bieu hoc thuyet cua Duy Thc va
vehicleCommentary on the Mahayana- la sach cng yeu ai bieu cua Duy Thc Tong
Samparigraha-SastraGiai thch ve luan Nhiep sau nay. Luan at trong tam ni mi ac iem
ai Tha. cua Phat Giao ai Tha. Sau nay c dch ra
Nhiep ai Tha Luan Vo Tnh Thch: Han van bi cac ngai Phat Thu vao nam 531,
Commentary on the Mahayana-Samparigraha- Chan e vao nam 563, va Huyen Trang vao
Sastra. khoang nhng nam 648-649. Trong cac ban dch
Nhiep ao Chan: Ten cua mot v c s hoc gia nay th ban dch th hai cua ngai Chan e c
Phat giao Trung Hoa vao the ky th IV, di trieu lay lam can ban cho Nhiep Luan tong Trung
Tay Tan (265-316). Ong la mot trong nhng e t HoaAccording to Prof. Junjiro Takakusu in The
tai gia xuat sac cua ngai Truc Phap Ho. Nam 312, Essentials of Buddhist Philosophy, the She-Lun
S Truc Phap Ho lui ve an c e phien dch kinh (Samparigraha) School was the forerunner of the
ien, ong cung i theo thay e giup thay trong Fa-Hsiang (Dharma-laksana) School. In studying
viec phien dch. Sau khi ngai Truc Phap Ho th the Samparigraha School, we should know first the
tch, ong van tiep tuc cong trnh cua thay. Ong contents of the text, Acceptance of the Great
phien dch rat nhieu kinh ien, trong o co 24 Vehicle (Mahayana Saparigraha), was written by
pham cua kinh Hoa Nghiem (30 quyen)Name of Asanga in the fifth century. This text, with the
a Chinese lay person and a Buddhist scholar in the commentary on it by Vasubandhu, is the first and
fourth century, during the Western Chin Dynasty the foremost comprehensive work which sets forth
in China. He was one of the most outstanding the representative compendium of the Idealistic
disciples of Master Dharmaraksa. Around 312, School. The text dwells chiefly on the ten special
Master Dharmaraksa retreated in seclusion, he characteristics of Mahayana. Later this sastra was
followed the master to help him in translating translated into Chinese by the following monks: in
sutras. After the passing away of the master, he 531 by Buddhasanta, in 563 by Paramartha, and
continued his project. He translated a lot of sutras again by Hsuan-Tsang during 648-649. Of these,
including 24 chapters of the Hua-Yen Sutra (30 the second translation of Paramartha, laid the
volumes). foundation of the She-Lun School in China.
Nhiep oc Quy Vng: Poison-Gathering Ghost Nhiep Luat Nghi Gii: Sila or Pratimoksa (skt)
KingQuy vng Tu ocNgi la hoa than Moral restraintSee Cam Gii.
cua Bo Tat, ngi a cu chung sanh bang cach Nhiep Ma ang: Kasyapa Matanga (skt)Theo
gom gop het tat ca nhng oc hai cua pham nhan. truyen thong hoang hoa, ay la v Tang An o
Nhiep Hoa: See Nhiep Tho Giao Hoa. au tien cung vi Gobharana en Trung quoc. Tai
Nhiep Ho: Parigraha (skt)Nhiep Tho Ho Tr ay ho a cung dch bo kinh T Thap Nh Chng
Receiving and guarding. vao khoang nam 67 sau Tay LchAccording to
Nhiep Ho Can Mon: Indriya-sugutta-dvarata tradition the first official Indian monk, along with
(skt)Guarding the sense-door. Gobharana, to arrive in China around 67 A.D.
Nhiep Hon: To raise a spirit. They translated the Sutra of the Forty-Two
Nhiep Luan: The collected sastras. Sections.
Nhiep Luan Tong: Samparigraha (skt)The Nhiep Mat Quy Ban Phap Luan: The wheel that
school of the collected sastras, doctrine of the contracts all the branches so as to bring them back
Mere IdeationTheo Giao S Junjiro Takakusu to the root, i.e., the LotusNhiep mat quy ban
trong Cng Yeu Triet Hoc Phat Giao, Nhiep Phap Luan la thi Phap Hoa.
 2922

Nhiep Na Ty Phat Mau Sa: Nanabhivamsa (p) nhanOne becomes a conqueror of fear and
Ten cua mot v danh Tang Mien ien, thuoc phai dread, and fear and dread do not conquer oneself;
Thong Kien, vao the ky th XVIII. Ong song di one abides overcoming fear and dread whenever
trieu vua Bodawpaya (1782-1819). Ong la mot they arise.
trong bon v Tang noi tieng nhat thi o, ngi a Nhiep Tang Gii: Phan chia khu vc e gom
giup cung co phai Thong Kien va loai bo tat ca Tang chung lai mot so ni gii han ma thoiTo
nhng phai khac tai Mien ien vao the ky th divide into regions in order to gather monks in
18Name of a Burmese famous monk, of the limited places.
Parupana Sect, in the eighteenth century. He lived Nhiep Tam: Sesshin (jap)To collect the mind
during the reign of King Bodawpaya. He was one To concentrate the attentionThu nhiep ai tam
of the four most outstanding monks at the time tan loan lai lam mot (Phat day trong Kinh Di
who helped strengthening the Parupana Sect and Giao: Thng nen thu nhiep cai tam tam.).
eliminated all other sects in Burma in the Charlotte Joko Beck viet trong quyen 'Khong Co
eighteenth century. G ac Biet': Tu tap la hoc cach ng pho vi kho
Nhiep Nhap Bo Tat: Vajra-ghanta (skt) au. Khong phai v kho au la ieu quan trong hay
Vajravesa (skt)Bien Nhap Bo TatKim Cang co gia tr trong t than, nhng v kho au la thay
Linh Bo TatTrieu Nhap Bo TatV Bo Tat tay day cua chung ta. o la mat pha ben kia cua cuoc
cam chuong trong Kim Cang Man o LaA song, ma cho en khi nao chung ta co the thay het
Bodhisattva holding a bell in the Vajradhatu toan bo, chung ta mi co c niem vui. Thc tnh
mandala. ma noi, tham d buoi nhiep tam la trai qua cn
Nhiep Niem Sn Lam: T vien hay sn lam ni au kho co kiem soat. Chung ta co c hoi ng
giup chung ta tap trung t tng de dangA au vi au kho trong canh tu tap. Khi chung ta
monastery or the hill-grove for concentrating the ngoi, tat ca nhng thuoc tnh truyen thong cua mot
thoughts easily. thien sinh tot c em ra th thach: tnh ben b,
Nhiep Pha: Sava (skt)Thi the ngi mi chet s nhan nhuc, long kien nhan, t tam. Trong kinh
Recently dead body. sach, cac t nay nghe rat keu, nhng chung khong
Nhiep Phap: Samgahavatthu (p)Bases of hap dan nh luc chung ta au kho. V vay, nhiep
popularity: giving, pleasant speech, beneficial tam khong nen qua de: chung ta phai hoc cach
conduct, and engaging in the same workPhap e song cung au kho, va hn the na, ng x mot
dan dat chung sanh: bo th, ai ng, li hanh, ong cach thch hp. Khi chung ta biet chap nhan mot
s. trai nghiem, dau no co nh the nao, chung ta co y
Nhiep Phuc Ac Chung Vng: King of thc nhieu hn ve niem vui von la chnh cuoc song
Conquering Evil Beings (king of Kinnara). cua chung ta. Nhiep tam la mot c hoi tot e hoc
Nhiep Phuc Lac Va Bat Lac: Conqueror of bai hoc nayPowers of mind-control or power of
discontent and delightLac bat lac c nhiep collecting the mind. Charlotte Joko Beck wrote in
phuc, va bat lac khong nhiep phuc v ay, va v ay 'Nothing Special': "Practice is about dealing with
song luon luon nhiep phuc bat lac c khi len; suffering. It's not that the suffering is important or
khiep am s hai c nhiep phuc, va khiep am valuable in itself, but that suffering is our teacher.
s hai khong nhiep phuc c v ay, va v ay luon It's the other side of life, and until we can see all
luon nhiep phuc khiep am s hai c khi len of life, there's not going to be any joy. To be
One becomes a conqueror of discontent and honest, sesshin is controlled suffering. We get a
delight, and discontent does not conquer oneself; chance to face our suffering in a practice situation.
one abides overcoming discontent whenever it As we sit, all the traditional attributes of a good
arises. Zen student come under fire: endurance, humility,
Nhiep Phuc Lo Au S Hai: Conqueror of fear and patience, compassion. These things sound great in
dreadV ay kham nhan c lanh, nong, oi, books, but they're not so attractive when we're
khat, s xuc cham cua ruoi, muoi, gio, mat tri, hurting. That's why sesshin (collecting the mind
cac loai ran ret, cac cach noi kho chu, kho chap tam tap trung) ought not to be easy: we need to
 2923

learn to be with our suffering and still act Nhiep Thc Gii: Pham vi c phan chia khu
appropriately. When we learn to be with our vc e dung trong nau nng va cat cha thc an
experience, whatever it is, we are more aware of cho Tang chungAreas for cooking and storage
the joy that is our life. Sesshin is a good chance to of foods for the monks in a monastery.
learn this lesson."See Tiep Tam. Nhiep Y Am Nhac: Nhac giup tam lang ong hay
Nhiep Thien Phap Gii: Kusala-dharma- giup tam tap trungMusic that calms the mind or
samgrahaka-sila (skt)Receive wholesome helps concentrate.
dharma methods of cultivation. Nhiet:
Nhiep Thien Tinh Tan: Cham tu thien phap 1) Nong: Tapana (skt)HotHeat.
khong biet met moi(theo Luan Thanh Duy 2) Nong nay: Hot-temperedImpatient.
Thc)To cultivate good deeds with zeal Nhiet Benh: Nong sotFever.
(according Mind-Only-Sastra). Nhiet Hong: On aoNoisy.
Nhiep Tho: Parigraha (skt)To receiveCh Nhiet Khoi a Nguc: Kukkulaniraya (p)a
viec Phat dung tue tam va bi tam ma nhiep thu nguc tro nongThe hell of red-hot ash.
chung sanhThe Buddha used Buddha mind and Nhiet Loan:
compassionate mind to gather up all sentient 1) Lo lang ve viec g: To worry about something.
beings. 2) Hoang loan: To be panic-stricken.
Nhiep Tho Giao Hoa: Kha nang loi keo, giao hoa 3) Hoang s: To be afraidTo be filled with
va cu o chung sanh bang cach ch day ngi bo terrorTo be scared.
th tr giiThe ability to attract, transform by Nhiet Muon: Lo lang phien muonTo be worried
instruction (teach and to convert) and save all and sorrowful.
beings by causing them to give alms and to Nhiet Nao: B noi cc kho kch liet lam than tam
observe precepts. nong sot phien naoPerturbedFervished
Nhiep Tho Ho Tr: Parigraha (skt)Receiving TroubledDistressed.
and guarding. Nhiet Phat: Noi nongTo lose one's temper.
Nhiep Tho Ky ac: Phat lc co kha nang loi keo Nhiet Tam: See Nhiet huyet.
va cu o chung sanhBuddha-power to attract Nhiet Te: Grismartu (skt)Hot season.
and save all beings. Nhiet Thiet a Nguc: a nguc c lam bang
Nhiep Thu: See Nhiep Tho. sat nongThe hell of red-hot iron.
Nhiep Tha Vien: Ten cua mot v c s hoc gia Nhiet Thi: Grisma (skt)Mua nong t 16 thang
Phat giao Trung Hoa vao the ky th IV, di trieu 3 en 15 thang 5From the third month, sixteenth
Tay Tan (265-316). Ong la mot trong nhng e t day, to the fifth month, fifteenth.
tai gia xuat sac cua ngai Truc Phap Ho. Nam 312, Nhiet Thi Viem: Dng ViemCai nong cua
S Truc Phap Ho lui ve an c e phien dch kinh mat tri vao mua nong, trong xa ra ong khong
ien, ong cung i theo thay e giup thay trong mong quanh thay gio bui anh trong anh nang, sinh
viec phien dch. Sau khi ngai Truc Phap Ho th ra loai ao anh Dng Viem giong nh co nc
tch, ong van tiep tuc cong trnh cua thay. Ong ngay trc matMirage.
phien dch rat nhieu kinh ien ke ca bo Ca Diep Nhieu:
Cap A NanName of a Chinese lay person and a 1) Phong phu: AbundantSurplusSpare.
Buddhist scholar in the fourth century, during the 2) Gia s: To suppose.
Western Chin Dynasty in China. He was one of Nhieu Hoat: Bien taiA fluent tongue
the most outstanding disciples of Master Loquacious.
Dharmaraksa. Around 312, Master Dharmaraksa Nhieu ch: Lam cho phong phuTo enrich.
retreated in seclusion, he followed the master to
Nhieu ch Hanh: Practice of benefitBeneficial
help him in translating sutras. After the passing
practiceHanh thng lam li lac cho chung
away of the master, he continued his project. He
sanhPractice of benefitting other sentient
translated a lot of sutras including Kasyapa and
beings.
Ananda Sutra.
 2924

Nhieu ch Hu Tnh Gii: Sattvarthakriyasila a previous existence.

(skt)Tiep Sanh GiiSee Nhiep Chung Sanh Nho Giao: ConfucianismHe thong luan ly ao
Gii. c thoat thai t giao ly cua c Khong Phu T,
Nhieu Vng Phat: Lokesvara (skt) nhan manh ve long hieu, e, trung, le, tn, cong
Lokesvararaja (skt)The Nhieu Vng Phat bang, liem s. Khong T sanh vao khoang nam
The T Tai Vng PhatTai cac x An o Chi 557-479 trc Tay lch, ngi nc Lo. Ong song
Na (Viet Nam, Mien va Lao), ngi ta xem Nhieu vao thi luan ly va van hoa cua Nha Chau ang
Vng Phat la c Quan The Am Bo Tat, co mat suy vi, nen a co gang tm cach chan hng; ong
va than hnh ngi nam, thng thay vung day 3.000 e t ve thi, s, le va nhac. Ong la nha
AngkorIn Indo-China, Lokesvara refers to giao duc v ai cua Trung quoc va c ngi hien
Avalokitesvara, whose image or face, in i goi ong la Van The S Bieu. Tuy nhien, ao
masculine form, frequently seen at AngkorSee Khong va ao Phat hoan toan khac biet nhau. ao
The Nhieu Vng. Khong ch nang ve gia nh va xa hoi, con cai ln
Nhieu: Pradaksina (skt)1) i vong quanh: To go len lap gia nh, lay v ga chong, roi sanh con e
round, to wind round, to revolve around, to chau noi doi tong ng, th vua giup nc, van
encompass; 2) i vong quanh e to long ton knh: van. Ngc lai, ao Phat th chu trng viec xuat
To pay respect by walking around the object of gia, ri bo gia nh cha me, v con, va luc than
regard. quyen thuoc ma i tu. Cho nen luc khi au cac
Nhieu Phat: Gyodo (jap)1) i vong quanh c hoc gia Khong hoc, khi cha hieu thau suot ve ao
Phat ba vong ve pha phai (phep cua ngi Tay Phat, cho rang ao Phat la ta giao ngoai ao, bo
Truc i vong quanh v trng lao e to long ton cha me, v con, pha hoai nen tang gia nh va xa
knh): To go three times around the Buddha to his hoi, bat trung bat hieu. V the ma khi ao Phat
right in worship; 2) i vong quanh tng Phat hay mi c a vao Trung Quoc a b cac hoc gia
thap e to long ton knh: To circumumbulate an Khong giao quyet liet chong oiThe system of
image of the Buddha, or a pagoda. morality growing out of the teachings of the
Nhieu Thap: To circumumbulate a stupaSee Chinese philosopher Confucius, which stressed on
Nhieu Phat. filiality, respect for the elderly, loyality, propriety,
Nhn: To look atLookingNhn la mot trong faith, justice, decency and shame. Confucius (557-
nhng uy nghi cua ch Tang Ni. Khi nhn, Tang Ni 479) was born in the state of Lu. He lived in the
nen nhn thang mot cach an lac ch khong nen liec time when the moral and cultural tradition of Chou
qua liec lai mot cach cang thangLooking is one were in rapid decline. In attempting to uphold the
of the fine manners of monks and nuns. When Chou culture, he taught poetry, history,
looking, monks and nuns should practice looking ceremonies and music to about 3,000 diciples. He
straight ahead with calm and ease, not glancing was the first Chinese Great Educator that Chinese
nervously from side to side. people still give him the title Master of Ten
Nhn Nh Th: To see things as they really are. Thousand Years. However, Confucianism and
Nhn Sau Vao Tam Mnh: To look deep in our Buddhism are totally different. Confucianism
mind. emphasizes on the ideas of family and society.
Nh Thien Thien: The second region, equal to a Confucianism emphasizes on teaching children to
small chiliocosmos (tieu thien gii). grow up, to get married, to bear children and
Nho: Hoc gia Khong GiaoA scholar grandchildren, to continue the family line, to be a
Confucian scholar. productive member in society. In contrast,
Nho ong Bo Tat: Manavaka (skt)1) Nho Buddhism is founded on the essence of
ong Bo Tat hay Khong T c Phat gi i t abandoning worldly ways, to leave home, to
An o e giao hoa Trung quocLearned-youth detach from family, parents, wife, husband,
Bodhisattva, i.e. Confucius, he having been sent children, relatives, friends, etc. Therefore,
from India by the Buddha to instruct China; 2) Confucian scholars considered Buddhism as
Tien than Phat Thch Ca: A name of Sakyamuni in wicked and false teachings. That was why when
 2925

Buddhism was first introduced into China, it was he settled and taught at the Bao-Ning Temple.
strongly opposed by Confucian scholars. Mot hom s thng ng thuyet phap: Sn
Nhn: See Nhan. Tang hn hai mi nam quay ay mang bat
Nhn Chnh Nhn Phu: Primary and secondary van du t hai, a tham van thien tri thc hn
causesMain causes and subsidiary causesHat mi v, nha mnh tron khong co cho thay;
ma cay moc len c coi nh nhan chnh, trong giong nh a cng vo tri vo giac, tham van
khi nhng yeu to nh sc lao ong, pham chat cua cung khong co cho hay e li ch cho nhau, t
at, o am cua at, van van la nhng nguyen nhan ay mot i ch lam ngi khong hieu chi ca,
phuThe seed out of which the plant grows is an that t ang thng. Bong b gio nghiep thoi
illustration of the main cause, whereas other en phu Giang Ninh, vo c b ngi xo en
elements like labor, the quality of soil, humidity au ng ch thap, tru cai vien rach, lam
and so on, are considered as subsidiary causes or chu nhn cm chao tiep ai ke Nam ngi
conditions. Bac, viec bat ac d, tuy thi co muoi co giam
Nhn Dung Bao Ninh Thien S: Thien s Nhn u chao u cm, mac tnh qua ngay. Neu la
Dung Bao Ninh que T Minh. T nho s a co Phat phap, chang tng mong thay.One day
mot phong thai nh at thong minh khac thng. Bao-Ning entered the hall to address the
S thong at Thien Thai giao. Sau s en tham monks, saying: For more than twenty years I
van vi Thien s Tuyet au thuoc phai Van Mon. carried a pack and bowl, traveling
S Tuyet au nhan ra kha nang tuyet dieu cua s everywhere within the four seas, studying
va tham biet ve sau nay s se ganh vac ai phap, with more than ten different Zen good
ben noi ct bang cach ban cho s danh hieu Toa advisors. But I never caught a glimpse of my
Chu Anh Tng. S bo nui Tuyet au ma the own house, and I was just like a senseless
rang: Toi i nay hoang hoa neu khong tm c stone. All the worthies I practiced with
mot minh s gioi hn Tuyet au, the chang tr ve couldnt provide me a single positive benefit.
que. Sau o s en ra mat Thien S Dng Ky. During that entire time I didnt learn a thing.
Ngi ta noi rang Dng Ky noi cha dt mot cau But fortunately, my pitiable life was suddenly
th s a on sang tam an. Sau khi Dng Ky th blown by the karmic winds into Jiang-Ning,
tch, s cung Thu oan hanh hiep. Cuoi cung s where, jostled by the crowd, I was pushed into
tru lai va day phap tai Bao Ninh cho en khi th an old run-down temple on a busy
tchZen master Ren-Yong-Bao-Ning was from intersection. There, I just served as a porridge
Si-Ming. As a young man he possessed a vendor, receiving and helping everyone who
remarkably dignified appearance as well as came along. My duties never let up. There
extraordinary intelligence. He excelled at the was sufficient salt and vinegar and there was
study of Tien-Tai Buddhism. Later he studied enough gruel and rice. I passed some time in
under the great Yun-Men lineage teacher Xue- this fashion. I previously never imagined,
Tou. Xue-Tou recognized the young mans even in a dream, that I would realize the
wonderful potential as a vessel for the Dharma, Buddhadharma in this way."
but offended Bao-Ning by addressing him with a Mot hom khac, v Tang en hoi s: The nao
title Academic Schoolmaster. Bao-Ning left la Phat? S ap: Gan la trc phong. V
Xue-Tous mountain with the vow, I will Tang hoi: The nao la ao? S ap: Trong
continue in this life to travel on a pilgrimage to bun co gai. V Tang hoi: The nao la ngi
study Zen, and if I dont find a teacher who trong ao? S ap: Rat k ap en. V
surpasses Xue-Tou, I vow to never return home. Tang hoi tiep: Co nhan noi gio lanh thoi la
Later he came to see Zen master Yang-Xi. It is rung, van vui co nhan ve, cha biet ai la co
said that at their first meeting, Yang-Xi did not nhan? S ap: Hoa Thng Dng Ky vien
complete even a single sentence before Bao-Ning tch a lau. V Tang hoi: Chnh hien nay lai
attained the Mind-seal of illuminated co ngi nao la tri am? S ap: Ong mu
awakening (complete enlightenment).Eventually trong thon tham gat au.Another day a

monk asked Bao-Ning: What is Buddha?
Bao-Ning said: Add wood to the fire. The
monk asked: What is the way? Bao-Ning
said: There are thorns in the mud. The
monk asked: Who are people of the Way?
Bao-Ning said: Those that hate walking
there. The monk asked: An old worthy said
Though the cold wind withers the leaves, it is
still a joy when an ancient returns. Who is an
ancient? Bao-Ning said: Master Yang-Xi is
long gone. The monk said: Right here and
now, is there someone who can comprehend
this? Bao-Ning said: The eyeless old
villager secretly taps his head.
Hom khac s thng ng noi ke:
Gio thu mat,
Van tung hay,
Khach cha ve,
Nh co hng.
Another day Zen master Bao-Ning entered
the hall to recite a verse:
A cold autumn wind,
The wind drones in the pines,
The wayward traveler,
Thinks of his home.
Nhn Duyen: Hetupaccaya (p)Hetupratyaya
(skt)Causal connections.
Nhn Duyen Kinh: Hetupaccaya-sutta (p)
Hetupratyaya-sutra (skt)Sutra on causal
connections.
Nhn a La Bat e: Hy Kien ThanhSee Thien
e Thch Thanh.
Nhn ao: Canh ngiManushya (skt)
Manussa (p)The human realmNhng chung
sanh co tam tr a nang cao hay phat trien, biet
phan biet au la hp va khong hp vi luan ly ao chnh no, gieo hat cho qua, roi qua lai cho hat
c hn nhng chung sanh khac. Canh gii trong
o hanh phuc va kho au lan lon. Ch v Bo Tat
thng chon tai sanh vao canh nay v ay co
nhieu hoan canh thuan li e hanh nhng phap
can thiet nham thanh tu qua v Phat. Kiep song
cuoi cung cua cac v Bo Tat thng canh
ngiLiving beings in this realm have sharp or
developed minds, capable of weighty moral and
immoral action than any other living beings. The
human realm is a mixture of both pain and
pleasure, sufering and hapiness. Bodhisattvas
always choose this realm as their last existence
2926
because it offers opportunity for attaining
BuddhahoodSee Luc ao.
Nhn Phi Nhn: Loai quy hnh ngi ma khong
phai la ngi, co nhng bo phan cua loai thu
Non-human AngelsHaving the appearance of
humans but possess parts of animals.
Nhn Qua: Moi hanh ong lam nhan se co mot
ket qua hay hau qua. Cung nh vay, ket qua hay
hau qua eu co nhan cua no. Luat nhan qua la
khai niem can ban trong ao Phat, no chi phoi tat
ca moi trng hp. Ngi Phat t tin luat nhan qua
ch khong phai thng phat Cause and effect
Every action which is a cause will have a result or
an effect. Likewise, every resultant action has its
cause. The law of cause and effect is a
fundamental concept within Buddhism governing
all situationsBuddhists believe in a just rational
of karma that operates automatically and speak in
terms of cause and effect instead of rewards and
punishmentsThere are two kinds:
1) Nhn qua the gian: Cause and effect in the
present life:
a) Cause: NhnTap eThe cause of good or
evil deeds.
b) Effect: QuaKho eThe effect of good or
bad deeds.
2) Nhn qua xuat the gian: cause and effect in
the future life:
a) Cause: Nhnao eThe Eightfold Noble
Path.
b) Effect: QuaDiet eExtinction of passion
or mortality in the future.
Nhn Qua ong Thi: Cause is result, result is
causeSimultaneity of cause and effectNhan
la qua, qua la nhan. Nhan co qua nh la nhan cua
The cause has result as its cause, while the result
has the cause as its result. It is like planting seeds;
the seeds produce fruit, the fruit produces seeds.
Nhn Yet a: Angajata (skt)See Nhan Yet a.
Nho Tan Goc Tham Ai: To uproot love and
desireMuon at en nhat tam cung nh qua v
Phat, chung ta phai nho tan goc nhng lo au va
tham aiTo achieve one-pointedness of mind and
attain Buddhahood, one must discard worry and
uproot (eliminate) all love and desires.
Nhu: De uon nan: Pliant (pliable)MemSoft
Nhng nhn: Yielding.

Nhu Cng: Soft and hard.
Nhu ao: Giao thuyet on nh: Moderate
doctrineVo Nhu ao: Judo.
Nhu Hoa: SoftModerateGentle
ForebearingTolerantGentleness.
Nhu Hoa Nhan Nhuc: Peace and Tolerance
Trong Kinh Phap Cu, c Phat day: Lay s nhu
hoa nhan nhuc lam ao giap, th loai ao giap ay
chac chan la cng chac hn tat ca moi th ao giap
khac tren i, bi v no bao ho cho than ta m ta
khoi b cac th giac san han va phien nao gay nen
ton hai.In the Dharmapada Sutra, the Buddha
taught: If we use peace and tolerance as our
armor, then this armor is stronger and more
durable than the most precious armors in this
world because it protects our minds and bodies
from being harmed by the enemies of hatred and
afflictions.
Nhu Nhuyen: Tam nhu hoa va tuy thuan oi vi
aoA mild and pliable heart, responsive to truth.
Nhu Nhuyen Am: Flexible voice.
Nhu Nhuyen a: Tanu-bhumi (skt)Bac a,
quoc o ngheo nan va ay trac tr Poor land, i.e.
the world, as full of trouble.
Nhu Nhuyen Ng: Li noi mem deo du dang,
hp vi tnh ngiGentle, persuasive words.
Nhu Nhuyen Thang V Than: Gentle Superb
Flavor Deity (Spirit).
Nhu Nh Nhieu Ch: Nhu nhc, yeu hen
FaintFeebleWeak.
Nhu Phap: Yeu to nhiet tnh (nong nhiet)
Factors of warmth.
Nhu Thuan Nhan: Anulomiki-dharma-kshanti
(skt)Anulomiki-kshanti (skt)Nhu thuan nhan
nhuc vi ao, hay tam nhu tr thuan, khong sai trai
vi ly thc tng, ma an tru vi a v cua mnh qua khoFertilized karma, the original karma
The patience of meekness, i.e. in meekness to
accord with the truth.
Nhu Yeu: Necessary.
Nhu: SaMilk.
Nhu Hng: Kunduruka (skt)Cay co nha trang
nh sa va co mui thmBoswellia thurifera,
both the fragrant plant and its resin.
Nhu Kinh: Tong Thien Thai xem Kinh Hoa
Nghiem nh la nhu v t o sanh ra cac pho san
khacTien-Tai compares the Avatamsaka sutra
to milk, from which come all its other products.
2927
Nhu Mi: Tarpana (skt)Than Ba NaThc an
lam bang tam (loai gao nat)Foods made of
broken rice.
Nhu Moc: Th cay dung trong le hoa te (theo ai
Nhat Kinh S th cui dau hay tang coc c dung
trong le hoa te)Resinous wood for homa or fire
sacrifice.
Nhu Thuy Nhan: Mat co the phan biet c sa
vi nc, nh con ngong ch uong sa ch khong
uong nc trong cung mot chau. Ngi hoc Phat
can phai co phap nhan phan biet chnh taThe
eye able to distinguish milk from water; as the
goose drinks the milk and rejects the water, so the
student should distinguish orthodox from
heterodox teaching.
Nhu V: Ksira (skt)Fresh milkV sa ti,
c v vi thi ky au Phat giang kinh Hoa
Nghiem (trong nam thi thuyet giao c tong
Thien Thai noi en)The flavour of fresh milk, to
which the Buddhas teaching in the Hua-Yen
Ching is compared (in five forms illustrates the
Tien-Tai five periods of the Buddhas teaching)
Nhuan: Leap year.
Nhuan:
1) Mau mFertilizedEnriched.
2) t: MoistenSoak.
3) Li Nhuan: Profit.
Nhuan Ai: Fertilizing of DesireAi Nhuan
Phan bon duc vong. Khi chet nhng ao anh cua
luyen ai se ti tam nghiep v lai va lam tro them
qua khoWhen dying the illusion of attachment
fertilizes the seed of future karma, producing the
fruit of further suffering.
Nhuan Nghiep: Phien nao sinh khi lam nhuan
tham them cai nghiep a gay tao khien nay sinh
fertilized by the passions and distresses of life.
Nhuan Sinh: Phien nao khi len lam nhuan them
cho nghiep tho sinh, ac biet la vao luc lam chung
co ba loai luyen ai: T the ai hay luyen ai than
nay; canh gii ai hay luyen ai nha ca ruong
vn; va ng sinh ai hay luyen ai ve cuoc song
nayThe fertilization of the natural conditions
which produce rebirth, especially those of the
three kinds of attachment in the hour of death,
there are three kinds of love: Love of body, love
of home and property, and love of life.
 2928

Nhuan Trach: Uy lc ri mat moi vat Their greatest king was Kanichka.
Moisturing power. Nhuc Duc: Sensual pleasureNhuc duc la ao
Nhuan Trach Lc: Moisturing powerNhuan ma quan th nhat. Nh cac hanh ong thien lanh
Trach hay uy lc ri mat moi vat. ay la mot a lam ni coi duc gii trong cac kiep trc, chung
trong tam cong c c v vi tam tanh cua nc. ta c sanh vao the gii nay. ay, trong coi
Ngi ta noi ay la tanh ac thu cua nc trong duc gii khac, chung sanh phai ng au vi
nhng ao ho ni coi Tnh o cua c Phat This nhieu loai duc lac co sc loi cuon manh me: am
is one of the eight waters of merit and virtue or thanh ngot ngao, hng v nong nan, y tng ep
eight kinds of water of virtues, or eight virtues. It e va nhng oi tng de chu khac tiep xuc vi
is said that these are characteristics of water in the sau giac quan cua chung ta. Nh ket qua t nhien
lakes and ponds in the Pure Land of Amitabha khi tiep xuc vi nhng oi tng nay la duc lac
Buddha. khi len. oi tng de chu va tam tham muon la
Nhuan Trach Tnh Hoa Than: Moistening Pure hai ieu can thiet e tao nen duc lac. S dnh mac
Flowers Deity (Spirit). vao gia nh, s san, thng vu va ban be cung tao
Nhuc: nen ao ma quan th nhat nay. Thong thng, vi
1) Nhuc nha: To be disgracedDishonored. chung sanh hu tnh rat kho chinh phuc loai ma
2) Tht: Mamsa (skt)Flesh. chng nay. Nhieu ngi chong oi chung bang
3) See Vinh Nhuc. cach tr thanh mot nha s hay ni co, bo lai sau
Nhuc Chi: Tukhara (skt)o Hoa Lao Hoa lng gia nh va moi lu luyen dnh mac khac.
LaNc Hu Chi, bay gi la Badakchan ma cac Hanh gia trong ky an tu nen tam thi bo lai ang
nha a ly A Rap van con goi la o Hoa La sau gia nh va nghe nghiep e chien au vi sc
(Tokharestan). Theo Eitel trong Trung Anh Phat manh cua luyen chap ang cot chat chung ta vao
Hoc T ien, o Hoa La con goi la nc Nguyet sau loai oi tng (sac, thanh, hng, v, xuc,
Chi, goi theo t a ly hoc th ay la x s cua phap). Moi khi chung ta hanh thien, ac biet la
bang tuyet, vung ma bay gi goi la Badakchan, va trong mot ky an tu ngan han, chung ta nen e lai
cac nha a ly A Rap van con goi la Tokharestan. sau lng biet bao nhieu lac thu. Ngay nh trong
Theo nhan chung th ay vung cua dan toc khu vc gii han cua phong thien, ma co th nay
Tocharoi hay Indo-Scythians (ngi Trung Quoc chung ta con luyen ai hn th khac. Vao luc co t
goi la Tocharoi Tartars), b ngi Hung No uoi tng nh vay, chung ta nen nhan ra rang mnh
chay ve phng nam, chiem vung Trans-oxania, ang ng au vi ma quan, ke thu tc oat het
tieu diet vng quoc ai Ha vao nam 126 trc s t do cua mnhSensual pleasure is the first
Tay Lch, va cuoi cung chiem vung Punjab, army of Mara. Due to previous good actions in
Cashmere, va phan ln lanh tho An o. V vua sensual or material realms, we find ourselves
noi tieng cua x nay la KanichkaThe present reborn in this world. Here, as in other sensual
Badakchan which Arab geographers still call spheres, beings are faced with a wide assortment
Tokharestan. According to Eitel in Chinese- of appealing sense objects. Sweet sounds, rich
English Buddhist Terms, Tukhara, the Yueh-Chih smells, beautiful ideas, and other delightful
country, a topographical term designating a objects touch all our six sense doors. As a natural
country of ice and frost (tukhara), and result of encountering these objects, desire arises.
corresponding to the present Badakchan which Pleasant objects and desire are the two bases of
Arab geographers still call Tokharestan. An sense pleasures. Our attachments to family,
ethnographical term used by the Greeks to property, business and friends also constitute the
designate the Tocharoi or Indo-Scythians, and first army. Normally for a sentient being, this army
likewise by Chinese writers applied to the Tochari is very difficult to overcome. Some humans fight it
Tartars who driven on by the Huns (180 B.C.) by becoming monks and nuns, leaving behind their
conquered Trans-Oxania, destroyed the Bactrian families and all that they cling to. Practitioners on
kingdom in 126 B.C., and finally conquered the retreat leave behind their family and occupation
Punjab, Cashmere, and the greater part of India. temporarily, in order to combat the force of
 2929

attachment which ties us to the six kinds of sense tng hay ve bui toc thap ma ln)One of the
objects. Anytime we practice meditation, thirty-two marks (laksana) of a Buddha; originally
especially in a short period of time of retreat, we a conical or flame-shaped tuft of hair on the crown
leave behind a large number of pleasant things. of a Buddha, in later ages represented as a fleshly
Even with this narrowing in range, though, we still excrescence on the skull itself; interpreted as a
find that some parts of our environment are more coiffure of flesh. In China it is low and large at the
desirable than others. At this time it is useful to base, sometimes with tonsure on top of the
recognize that we are dealing with Mara, the protuberanceSee Tam Thap Nh Hao Tng.
enemy of our freedomSee Thap ao Binh Ma. Nhuc Phien Nao: Chng ngai gay nen bi noi
Nhuc ang: Khoet than mnh lam en e cung kien hay phien nao gay nen bi nhuc duc, mot
dng PhatTo cremate oneself alive as a lamp trong tam chngDelusions from internal views
or as incense for Buddha. or passion of the flesh, one of the three hinderers.
Nhuc oan Tam: Hridaya (skt)Han Lat a Nhuc Sac: Flesh-coloured (red).
Hu hnh tam (trai tim tht)Heart of flesh Nhuc Tam: Hrdaya (skt)Qua tim bang tht
HeartIntentionMindPhysical heartWill The physical heartSee Nhuc oan Tam.
Nhuc oan tamHot Li a DaHan Lat a Nhuc Than: Nhuc TheThe physical body
Hot Ly a DaHot Ly Na DaHot Ly Nai Da Sanh ThanThan t ai gom at, nc, la, gio.
The heartThe mindChan thc tam hay kien Ngc lai vi phap than, than phi vat chat, than
thc tam. Co cho noi la nhuc oan tam hay hot ly tam linh hay than bat t. Than (bien dch va sinh
a da, co cho lai cho la kien thc tam hay can t) cua mot v Bo Tat khi sanh ra trong coi luan
lat a da.Some forms are applied to the hoi. Sanh than cua Phat va Bo Tat, oi lai vi
physical heart, others somewhat discriminately to phap thanThe physical body which possesses
the tathagata-heart, or the true, natural, innocent the four elements of air, water, dirt, and fire. As
heart. contrasted with the Dharmakaya, the immaterial,
Nhuc Hng: See Nhuc ang. spiritual, or immortal body. A Bodhisattvas body
Nhuc Ke: Unhisa (p)Usnisa (skt)See Nhuc when born in a mortal form. The physical body
Phat. (sinh than) of a Buddha or a Bodhisattva, in
Nhuc Nhan: Mamsacakshu (skt)Mamsa-cakkhu contrast with his dharmakaya (phap than).
(p)Earthly visionThe eye of a material Nhuc Than Bo Tat: Bodhisattvas mortal body
bodyThe fleshly eyeHuman eyeNhuc nhan Sinh Than Bo TatThan cha me sanh ra ma tu
co the thay tat ca hnh sac. Mat tht hay mat cua hanh en ngoi v Bo Tat trong hien i (than song
pham phu, co tam nhn gii han, mot trong ngu chet cua mot v Bo Tat)One who becomes a
nhan. Nhuc nhan con co ngha la cach nhn s vat bodhisattva in the physical body, in the present
cua mot ngi bnh thng, ch co the nhan thc life.
cac tng trang va hnh thai. Mot ngi nh the Nhuc The: The physical bodySanh ThanSee
thng ch co cai nhn s vat mot cach sai lam va Nhuc Than.
phien dien. Ngi ay nham lan dau vi nc, ca Nhuc Thc: Mamsa-bhaksana (skt)An tht
voi vi ca thngThe flesh eye can see all Meat-eatingHanh gia tu thien nen nh rang an
forms. The physical eye or eye of flesh (human chay chang nhng nuoi dng long t bi va tinh
eye) with limited vision, one of the five kinds of than bnh ang, ma con tranh c nhieu benh tat.
eye. This also means the way of viewing things of Ngoai ra, thc an chay cung co nhieu sinh to bo
an ordinary person, who can perceive only dng, thanh khiet va de tieu hoa. Chung ta khong
material shapes and forms. Such a person often nen phan xet ai thanh tnh hay bat tnh qua chay
has a wrong or partial view of things. He mistakes man, thanh tnh hay bat tnh la do t tng va han h
oil for water and a whale for a fish. ong thien ac cua ngi ay. Tuy nhien, du sao th
Nhuc Phat: Usnisa (skt)Mot trong ba mi hai nhng ngi an trng chay c th that la ang
tng hao cua Phat, tht noi cao tren nh au nh tan than. Con nhng ngi an man cung phai can
bui toc hnh non (ben Trung Quoc, ngi ta tac trong, v du bien luan the nao i na, th ban van
 2930

la nhng ngi an tht chung sanh. Ban co the noi 1) Nh the o: Tatha (skt)SoThusLike
toi khong nghe, hay toi khong thay con vat b AsIn such manner.
giet, nhng ban co chac rang nhng con vat ay 2) c dung vi ngha Tuyet oi hay
khong b giet v muc ch e lay tht lam thc Khong: It is used in the sense of the
pham cho ban hay khong? Can trong!!!Zen absolute or Sunya.
practitioners should remember that eating a 3) Thc Tng khong sai biet cua van hu: The
vegetarian diet is not only a form of cultivating undifferentiated whole of thingsThe
compassion and equality, but it is also free us from ultimate reality.
many diseases. Furthermore, such a diet can 4) Ch Phat chi Thc Tng: Thc tng cua ch
provide us with a lot of vitamins, and easy to PhatThe reality of all Buddhas.
digest. We should not judge the purity and 5) Phap Tanh: Ch Phap chi Tanh hay tanh cua
impurity of a man simply by observing what he van phap: The nature of all things.
eats. Through his own evil thoughts and actions, 6) Chan Nh: Bhutatathata (skt)The real so, or
man makes himself impure. Those who eat suchness, or reality, the altimate or the all.
vegetables and abstain from animal flesh are Nh Anh: Nh bong hnh (chang khac g cai
praiseworthy. Those who still eat meat should be bong)Like a shadow.
cautious, for no matter what you say, you are still Nh Ao: Mayopama (skt)Maya-likeS vat
eating sentient beings flesh. You can say I dont ao, co the nhn thay nh thc, nghe nh thc,
hear, or I dont see the animal was killed for nhng lai khong thcAs an illusion or illusory.
my food, but are you sure that the purpose of Nh Ao Tam Muoi: Mayopama-samadhi (skt)
killing is not the purpose of obtaining food for Loai tam muoi cao nhat trong Kinh Lang Gia
you? Be careful!!! The highest samadhi in the Lankavatara Sutra.
Nhue: Vyapada (skt)AngerIll-willHatred Nh Ao Tam Muoi Than:
RageSee San Han. Mayopamasamadhikaya (skt)Cai than c the
Nhue Ket: Dosa (p)Dvesa (skt)S hn chng trong Nh Ao Tam MuoiThe body in
gianAngerHateIrec Phat day: Khi which the highest samadhi is realized.
ban ghet ai, ban se khong co hanh phuc. Nhng Nh Bai (1615-1664): Ten cua mot v Thien s
ngc lai khi ban thng ngi khac, moi ng i Trung Hoa, thuoc tong Lam Te vao thi nha
eu co hanh phuc. e triet tieu s thu ghet, ban Thanh (1644-1912)Name of a Chinese Zen
nen thien quan ve long t biBuddha taught: master of the Lin-chi Sect in the Ch'ing dynasty.
When you hate others, you yourself become Nh Bao: Nh bong bongLike a bubbleLike
unhappy. But when you love others, everyone is a water bubbleGiong nh bong bong nc.
happy. In order to eliminate hate, you should Nh Bao T Phc Thien S: Shifuku-Nyoho
meditate on loving-kindness, pity and compassion. (jap)Tsu-fu Ju-paoZifu RubaoSee T
Nhue No: Gian d: AngerAngryFierceTo Phc Nh Bao Thien S.
fly into a rage. Nh Bien Nh Hoa: Luc bien luc hien chang
Nhuyen: Mem maiSoftYieldingSupple. khac g ma quy hien hnhLike an apparation.
Nhuyen Ng: Li noi nhe nhang em ai phu hp Nh Bnh Chu Thuy: Nh rot nc t bnh. Trong
vi tnh ngi (theo kinh Niet Ban, ch Phat thien, t nay co ngha la lu loat, thong thao thien
thng noi li nhuyen ng; v chung sanh nen co phapAs pouring water from a bottle. In Zen, the
khi phai noi li tho ng. Tho ng va nhuyen ng term means smooth and ready or to be proficiency
eu quy ve e nhat ngha)Soft or gentle words in Zen methods.
adapted to the feeling of menSee Tho Ngon. Nh Boc Lu: Chang khac g dong nc ang
Nhuyen Tac: Danh li la ten giac pha hoai cong chay rat manhLike a raging current.
c cua ngi tu aoTreacherous thieves, i.e. Nh Can (1425-?): Ten cua mot v Thien s Trung
fame and gain, which injure the aspiration of the Hoa, thuoc tong Lam Te vao thi nha Minh (1368-
religious man. 1644)Name of a Chinese Zen master of the Lin-
Nh: Tatha (skt). chi Sect in the Ming dynasty.

Nh Chau Tau Ban, Bat Bat T Chuyen: Chang
khac vien ngoc tren mam, chang ung en ma t thuoc Thien phai Truc Lam, vao au the ky th
di chuyen. Trong thien, t nay co ngha la canh
gii sau khi ngo, t mnh van dung t do trong vo
ngai aoA round pearl on a tray freely moves
without any forces. In Zen, the term indicates a
realm of perfect enlightenment in which one
applies everything freely in an unhindered way.
Nh Chuc (1691-1737): Ten cua mot v Thien s
Viet Nam, thuoc Thien phai Truc Lam, vao the ky
th XVIIIName of a Vietnamese Zen master, of
the Truc Lam Zen Sect, in the eighteenth century.
Nh Chuyet: Ten cua mot v danh Tang Trung
Hoa vao thi nha Minh (1368-1644). Vao khoang
cuoi the ky th XIV au the ky th XV, S sang
Nhat Ban hoang phap. Ngi ta cho rang S chnh
la v To au tien cua nganh hoi hoa Nam Tong tai
Nhat BanName of a Chinese famous monk in
the Ming dynasty. Around the end of the
fourteenth century and the beginning of the
fifteenth century (1394-1412), he came to Japan to
spread the Buddha-Dharma. It is said that he was
the First Patriarch of the Southern Sung painting
art in Japan.
Nh Cung (1222-1289): Ten cua mot v Thien s
Trung Hoa, thuoc tong Lam Te vao thi nha
Nguyen (1280-1368)Name of a Chinese Zen
master of the Lin-chi Sect in the Yuan dynasty.
Nh Diem (1151-1225): Ten cua mot v Thien s
Trung Hoa, thuoc tong Lam Te vao thi Nam
Tong (1127-1279)Name of a Chinese Zen
master of the Lin-chi Sect in the Southern Sung
dynasty.
Nh Diem: Giong nh khoi (chang khac g
khoi)Like smoke.
Nh Diem Nhan: Nhan nhuc v xem moi chuyen
chang khac g bong maAcceptance of being
miragelike.
Nh ang Trang Vi Chung S Quy Vng: King
of Mahoraga of Lamp like Banner Refuge of the
MassesMot trong mi Ma Hau La Gia Vng.
Nh ien: Nh ien chpLike lightning.
Nh nh (1597-1657): Thien s Trung Hoa,
thuoc phai Thien Hoang Ba vao cuoi thi nha
Minh au thi nha ThanhChinese Zen master of
the Huang-Po Sect (Obaku) in the end of the Ming
dynasty and the beginning of the Ch'ing dynasty
in China.
2931
Nh c: Ten cua mot v Thien s Viet Nam,
XVIIIName of a Vietnamese Zen master, of the
Truc Lam Zen Sect, in the beginning of the
eighteenth century.
Nh Ha Th Phat: What or Who is the Buddha?
Phat la ai? Thien s Van C Nang khi con trong
chung cua Ma To, mot hom, ai Mai hoi To:
"Phat la g?" To noi: "Tc Tam la Phat." Nhng ve
sau nay Ma To lai oi cau noi lng danh nay
thanh ra " Khong Tam, khong Phat." Khi nghe noi
lai nh vay, ai Mai qua quyet: "Dau ngay nay
tien s co noi g i na, th ta van quyet rang 'Tc
Tam tc Phat.'" en khi thien s Van C Nang noi
cho mot v Tang nghe ve s viec na y, v Tang ay
bao: "Con khong hieu noi, thay co cach nao
giup?" S ap: "e giup ong, toi goi y la Phat.
Neu hoi quang phan chieu, ong hay t xem than
nay la g, tam nay la g?" Co mot v Tang hoi
Bach Trng: "Phat la ai?" Bach Trng hoi lai:
"Ong la ai?" V Tang noi: "Toi la mo." Bach
Trng hoi: "Ong biet mo khong?" V Tang noi:
"S s ra ay." Bach Trng ben a cay phat t
len va hoi: "Ong co thay khong?" V Tang ap:
"Thay." Bach Trng im lang, khong noi them
mot li. Nhng cau hoi cua v Tang c tra li
cho nao? Va ong ta co tm thay Phat chang? Vi
cung cau hoi "Phat la ai?" nhng cac v Thien s
moi v eu tra li khac nhau. Di ay la mot vai
cau tra li cua mot so Thien s. Thien s Bao
Nghiem Thuc Chi: "Than at xng go, trang sc
bang vang." Thien s Hang Chau Long Tnh
Thong: "Dau cho mot hoa s ky tai cung ve khong
xong." Thien s Trieu Chau: "Cat gi trong ien
Phat." Ni Thien s Tnh C Dieu ao: "Bat th
Phat" Thien s Sach Chan Phap Th: "Ne th Hue
Sieu." Thien s Van Mon Van Yen: "Can th
quyet" (que ct kho), hay "ong sn hanh tai thuy
ba thng." Thien s Kien Chau Mong But:
"Khong co chuyen phi ly ay." Thien s Phap
Hoa Vien Hoa Thng: "Quanh ta la nui." Thien
s Phong Huyet Dien Chieu: "Khom truc tai chan
nui Tng Lam." Thien s ong Sn Thu S: "Ba
can gai." Thien s Ngu To Phap Dien: "Mieng la
ca hoa" Thien s Thach Sng S Vien (T Minh
S Vien): "Nc chay qua cao nguyen." Thien s
Dng Ky Phng Hoi: "La ba chan i bang
mong." Thien s Th Chau Phap Hoa Sn C Hoa
 2932

Thng: "Mam lau xuyen qua au goi." Thien s monk find the Buddha? With the same question,
Ngu To Phap Dien: "Ngc tran i chan khong." but different Zen masters give different answers.
Qua nhng s kien nay, chung ta thay ngay ay Here are some answers from several Zen masters.
Phat khong con la mot thc the sieu viet c bao Zen master P'ao-yian's answer would be: "One
trum gia nhng hao quang cua coi tri; ngai cung made of clay and decorated with gold." Zen
la mot con ngi nh chung ta, ang tro chuyen master Hang-chou Lung-Hsing T'ung's response:
vi chung ta, va ngai hoan toan la mot con ngi "Even the finest artist cannot paint him." Zen
co the lam quen c. Va do o, neu ngai co master Chao-chou's response: "The one enshrined
phong ra anh sang nao, chung ta phai kham pha, v in the Buddha Hall." Nun Zen master Miao-t'ao's
no khong la cai co san e cho chung ta tiep nhan. response: "He is no Buddha." Zen master Fayan's
ay la loai cong an mc o nao o kho hieu va response to Hui-chao: "Your name is Hui-chao."
kho giai thch. Nhng Thien Tang mo ta loai cong Zen master Yun-men's response: "The dirt-scraper
an nay nh la loai "bat kha the nhap," giong nh all dried up," or "See the eastern mountains
"nhng rang nui bac va nhng bc tng sat." Noi moving over the waves." Zen master Ch'ien-chou's
ung ra, loai nay ch co the c hieu bi nhng response: "No nonsense here." Most Venerable
hanh gia co trnh o cao ma trc giac sau xa cua Fa-hua's response: "Surrounded by the mountains
ho tng xng vi trc giac cua nhng ngi e ra are we here." Zen master Feng-hsueh Yen-chao's
cong an, nh the ho mi co the nhan thc c response: "The bamboo grove at the foot of
trc tiep va ro rang y ngha cua cong an ma khong Chang-lin hill." Zen master Tung-shan Shou-chu's
can phai nh en phong oan hay phan tch. Neu response: "Three pounds of flax." Zen master
hanh gia san sang khong s hieu lam th nhng Fayan's response to a monk: "The mouth is the
cong an loai nay co the khong phai la tuyet oi gate of woe." Zen master Shih-shuang Ch'u-yuan's
khong the hieu hoac kho ng the giai thch c, response: "The waves are rolling over the
nhng ay khong phai la ieu mong muon cua plateau." Zen master Yang-ch'i-Fang-hui's
nhieu hanh gia tu ThienWhen Zen master Yun- response: "See the three-legged donkey go
Chu Neng (Neng of Yun-chu) was still in Ma-tsu's trotting along." Zen master Fa-hua Shan-chu's
congregation, one day, Ta-mei asked Ma-tsu, response: "A reed has grown piercing through the
"What is the Buddha?" Ma-tsu said, "What is leg." Zen master Fayan's response to another
Mind, that is Buddha." But later on Ma-tsu monk: "Here goes a man with the chest exposed
changed his favorite answer to, "Not Mind, not and the legs all naked." Through these facts, we
Buddha." When this was reported to Ta-mei, the can see the Buddha is here no more a
latter strongly asserted himself, saying, "Whatever transcendental being enveloped in heavenly rays
the old master may tell you now, I state, as ever, of light, He is also a gentleman like ourselves,
'What is Mind, that is Buddha.'" When this answer walking among us, talking with us, quite an
was given by Yun-Chu Neng to a monk, the latter accessible familiar being. And therefore,
said, "I fail to understand. Master, may I ask you whatever light he emits is to be discovered by us,
to help me out in some way?" Yun-Chu Neng for it is not already there as something to be
replied, "To help you out we call him Buddha. By perceived. This is a kind of koan which is
throwing your light inwardly, see by yourself what somewhat difficult to understand and explain. Zen
is this body of yours, this mind of yours." A monk monks describe this type of koans as the
asked Pai-chang, "Who is the Buddha?" Pai-chang "impenetrable type," like "silver mountains and
asked, "Who are you?" The monk said, "I am 'so iron walls." This can, strictly speaking, only be
and so'." Pai-chang asked, "Do you know this 'so understood by advanced practitioners whose
and so'?" The monk said, "Most distinctly here." profound intuitions match those of the actors, thus
Pai-chang now raised his duster and said, "Do you enabling them to discern directly and clearly the
see?" The monk said, "Yes." Pai-chang then shut meaning of the koan without resorting to guesses
himself up and did not speak any further. But or analysis. If one is willing to risk missing the
where was the monk's question answered? Did the point, these koans may not be absolutely

unintelligible or unexplainable, but this is not the
desirability of many Zen practitioners.
Nh Hien Thien S (?-1765): Zen Master Nh
HienThien s Viet Nam, que Hai Dng, e
t cua ngai Chan Nguyen. Ngai xuat gia luc 16
tuoi va tu tai chua Long ong tren nui Yen T.
Ngai la Phap t i th 37 cua Thien phai Lam
Te. Sau khi thay th tch ngai en ong Khe Hai
Phong va khai sn ngoi chua Nguyet Quang. Ngai
c vua Le Hy Tong ban chc Tang Cang, va
ban ao hieu la Thuan Giac Hoa Thng. Theo
Thien S Viet Nam cua Hoa Thng Thch Thanh
T, nam 1748, Thien s Nh Hien c vua Le
Hien Tong ban chc Tang Cang, va nam 1757,
c sac phong la Tang Thong Thuan Giac Hoa
Thng. Ngai th tch nam 1765A Vietnamese
monk from Hai Dng, a disciple of Zen Master
Chan Nguyen. He left home at the age of 16 and
became a monk at Long ong Temple on Mount
Yen T. He was the Dharma heir of the thirty-
seventh generation of the Linn-Chih Zen Sect.
After his master passed away, he went to ong
Khe, Hai Phong and founded Nguyet Quang
Temple. According to the Vietnamese Zen
Masters, written by Most Venerable Thch T,
Zen Master Nh Hien was appointed as the Chief
Monk in 1748, and given the religious name
Great Master Thuan Giac by King Le Hien Tong
in 1757. He passed away in 1765.
Nh Hinh (1541-1615): Ten cua mot v danh Tang
Trung Hoa vao thi nha Minh (1368-1644)
Name of a Chinese famous monk in the Ming
dynasty.
Nh Hoa: Nirmita (skt)Nh c bien hoa ra,
khong co ban tnhAs if transformed.
Nh Hoa Nhan: Nhan nhuc v xem moi chuyen
chang khac g bong ma, c bien hoa ra va
khong co ban tnhAcceptance of being
phantom-like.
Nh Hoc (1585-1633): Ten cua mot v Thien s
Trung Hoa, thuoc tong Lam Te vao thi nha Minh
(1368-1644)Name of a Chinese Zen master of
the Lin-chi Sect in the Ming dynasty.
Nh Ho i Giac: Nh ho moc sng. Trong thien,
t nay ch dang ve oai nghi cua hanh gia ngo thien
trong trang thai cc ky sung sngAs a tiger
grows horns. In Zen, the term indicates a stately
2933
bearing manner of an awakened practitioner in an
extremely happy state.
Nh Hoi Thien S (744-823): Zen master Ru Hui
(Ju Hui)Ten cua mot v thien s Trung Hoa vao
thi nha ng vao the ky th VIII. Theo Truyen
ang Luc, khi quan Th S Ts'ui bc vao trong
mot ngoi chua va thay mot con chim se a tren au
mot pho tng Phat. Ong hoi: "Chim se co Phat
tanh khong?" Thien s Nh Hue ap: "Co, chim
se co Phat tanh." Quan Tng Quoc Ts'ui lai hoi:
"Nh the, tai sao no lai vai tren au Phat nh
the?" Thien s tra li: "Vay tai sao no khong a
len au mot con chim cat?"Name of a Chinese
Zen master during the T'ang Dynasty in the
thirteenth century. According to the Transmission
of the Lamp, once, when Chief Minister Ts'ui
entered the temple, he saw a sparrow evacuate on
the head of the Buddha statue. He asked, "Does a
sparrow have the Buddha-nature?" Zen Master Ju-
Hui (eighth century) answered, "Yes, it has."
Minister Ts'ui asked, "Then why does it make
droppings on the head of the Buddha?" The master
replied, "Why does it not do it upon the head of a
sparrow-hawk?"
Nh Huyen: Mayopama (skt)IllusoryLike an
illusionSee Nh Ao.
Nh Huyen Mong: Chang khac g mong ao
Like an illusion and a dream.
Nh Huyen Nhan: Nhan nhuc v xem moi chuyen
chang khac g huyen giaAcceptance of
illusoriness (acceptance of being like a reflection).
Nh Huyen Tam Muoi: Mayopamasamadhi
(skt)Nh ao tam muoi (quan tanh khong cua van
phap), loai tam muoi cao nhat trong Kinh Lang
GiaMeditation on the unreality of all things, the
highest samadhi in the Lankavatara Sutra.
Nh Huyen Tam Muoi Than:
Mayopamasamadhi-kaya (skt)Trang thai tinh
than cua thien nhPsychical state of
meditation.
Nh H Khong Nhan: Nhan nhuc v xem moi
chuyen chang khac g h khongAcceptance of
being spacelike.
Nh Hng: Nh am vangChang khac g tieng
vongLike an echo.
Nh Hng Nhan: Nhan nhuc v xem moi chuyen
chang khac g la am hng ma thoi Acceptance
of being echolike.
 2934

Nh Khe Kinh: giong theo kinh ienLike the come, and would apply equally to all Buddhas
sutras. other than Sakyamuni. One of the ten titles of the
Nh Khe Kinh Thuyet: Noi theo kinh ien Buddha, which he himself used when speaking of
According to the scriptural teaching. himself or other Buddhas. In Mahayana
Nh Kh Bat Nh Kh Sac: Sac nh kh chang Buddhism, Tathagata is the Buddha in his
nh kh (sac ke nh mat ma cung ke nh chang nirmanakaya, the intermediary between the
mat)Form is both gone and not gone. essential and the phenomenal world. Tathagata
Nh Kh Bat Nh Kh Tng: Tng nh kh also means Absolute, Prajna or Emptiness
chang nh khPerception is both gone and not Shunyata. The Tathagata who has gone beyond
gone. all plurality and categories of thought can be said
Nh Kh Nh Lai: Tathagata (skt). to be neither permanent nor impermanent. He is
1) Nh Kh: Tatha-gata (skt)so-gone. untraceable. Permanent and impermanent can be
2) Nh Lai: Tatha-agata (skt)so-come. applied only where there is duality, not in the case
Nh Kh Sac: Sac ke nh matForm is gone. of non-dual. And because Tathata is the same in
Nh Knh Tam Muoi: Chan tnh tam muoi hay s all manifestation, therefore all beings are
the nghiem ve chan tnh cua cac s vat ve ban potential Tathagaatas. It is the Tathagata within us
tanh that hay Phat tanhSamadhi of the suchness, who makes us long for Nibbana and ultimately
or the experience of the 'suchness' of things, thus sets us free.
their true nature or Buddha-nature. Nh Lai An: Tathagata-mudra (skt)See Chan
Nh Lai: Tathagata (skt)The Thus-goneThus- a La Ni Hao Tng An.
Come OneOne who has arrived in the state of Nh Lai Bao Bo Tat: Sarva-tathagata-manih-
realityOne who has attained Supreme bodhisattva (skt)Jewelled Tathagata
EnlightenmentNgha en la nh en, hay nh Bodhisattva.
the, ch trang thai giac ngo. Nh Lai co the c Nh Lai Bi Bo Tat: Tathagata-karuna-bodhisattva
hieu la Giac ngo nh the toi en va dung chung (skt)Tathagata Compassion Bodhisattva.
cho tat ca cac Phat hn la rieng cho Phat Thch Ca Nh Lai B Mat: See Nh Lai B Mat Tang.
Mau Ni. Ngi a giac ngo toan hao cao nhat Nh Lai B Mat Tang: Tathagata-guhyaka
(samyak-sambuddha). ay la mot trong mi danh (skt)Tathagata Esoteric Pitaka.
hieu cua Phat ma Phat dung khi xng ho. Trong Nh Lai Bo: The court of VairocanaTathagata
Phat giao ai tha, Nh Lai c dung di hnh in the Garbhadhatu group.
thc hoa than, lam trung gian gia ban chat va Nh Lai Bon Nguyen: See
hien tng. Nh Lai con ong ngha vi Tuyet Tathagatapurvapranihitatva.
oi, Bat Nha hay H khong. Bac Nh Lai Nh Lai Cau Bo Tat: Vajrakusah-bodhisattva
sieu viet len tren tat ca a nguyen tanh va pham (skt)Tr au Thien, mot trong nhng v Bo Tat
tru cua t tng, co the coi la khong phai vnh trong Thai tang giiThe Diamond Hook
hang ma cung khong phai la phi vnh hang. Ngai Bodhisattva (the Bodhisattva with the Diamond
la bac khong the truy tam dau tch. Vnh hang va Hook), one of the Bodhisattvas in the Garbhadhatu
phi vnh hang ch c dung trong lanh vc nh (the Realm of Matrix Repository).
nguyen tanh ch khong the dung trong trng hp Nh Lai Chung: The seed of Tathagata
phi nh nguyen. Bi le cac bac Chan Nh eu (Buddhahood)Chung T Nh Lai hay chung t
giong nhau trong s hien hien, v the tat ca chung Phat hay Bo Tat, neu em gieo vao ta m thc con
sanh eu tiem nang tr thanh Nh Lai. Chnh Nh ngi, se nay mam Phat hay giac ngo. Theo kinh
Lai tanh hien hu trong chung ta, khien cho chung Duy Ma Cat, chng tam, Duy Ma Cat hoi ngai
ta khao khat tm cau Niet Ban, va cuoi cung tanh Van Thu S Li rang: The nao la hat giong Nh
ay se giup giai thoat chung taIt literally means Lai? Ngai Van Thu ap: Co than la hat giong;
one thus come, the thus or thusness, vo minh co ai la hat giong; tham san si la ba hat
indicating the enlightened state. Therefore, giong; t ien ao la bon hat giong (see T ien
Tathagata can be rendered as Thus enlightened I ao); nam mon ngan che la nam hat giong (see
 2935

Ngu Trien Cai); luc nhap la sau hat giong (see (three) seeds; the four inverted views its (four)
Luc Nhap); that thc la bay hat giong; tam ta phap seeds; the five covers (or screens) its (five) seeds;
la tam hat giong; chn mon nao la chn hat giong; the six organs of sense its (six) seeds; the seven
thap ac la mi hat giong. Ong Duy Ma Cat hoi: abodes of consciousness its (seven) seeds; the
Tai sao the? Van Thu ap: Neu ngi thay vo eight heterodox views its (eight) seeds; the nine
vi ma vao chanh v (Niet Ban) thi khong the con causes of klesa (troubles and their causes) its
phat tam Vo thng Chanh ang Chanh giac na. (nine) seeds; the ten evils its (ten) seeds. To sum
V nh cho go cao khong the sinh hoa sen, ma ni up, all the sixty-two heterodox views and all sorts
bun lay thap t mi co hoa sen. Nh the, ngi of klesa are the seeds of Buddhahood.
thay vo vi, vao chanh v khong con sanh trong Vimalakirti asked Manjusri: Why is it so?
Phat phap c, ma trong bun lay phien nao mi Manjusri replied: Because he who perceives the
co chung sanh ngh en Phat phap ma thoi. Lai inactive (wu wei) state and enters its right
nh gieo hat giong tren h khong th khong sinh (nirvanic) position, is incapable of advancing
c, at phan bun mi tot ti c. Nh the, further to achieve supreme enlightenment
ngi a vao vo vi chanh v khong sanh c (anuttara-samyak-sambodhi). For instance, high
trong Phat phap, ke khi nga kien nh nui Tu Di ground does not produce the lotus, which grows
con co the phat tam Vo thng Chanh ang Chanh only in marshy land. Likewise, those perceiving
giac ma sinh trong Phat phap. Cho nen phai biet nirvana and entering its right position, will not
tat ca phien nao la hat giong Nh Lai. V nh develop into Buddhahood, whereas living beings
khong xuong be ca, khong the ang bao chau vo in the mire of klesa can eventually develop the
gia, cung nh khong vao bien ca phien nao thi Buddha Dharma. This is also like seeds scattered
lam sao ma co ngoc baunht thiet tr. Luc bay in the void, which do not grow, but if they are
gi ngai ai Ca Diep khen rang: Hay thay! Hay planted in manured fields they will yield good
thay! Ngai Van Thu S Li, li noi thch qua. That harvests. Thus, those entering the right position
ung nh li Ngai noi nhng bon tran lao la giong (of nirvana) do not develop the Buddha Dharma,
Nh Lai. Hom nay, chung toi khong con kham whereas those whose view of the ego is as great
phat tam Vo thng Chanh ang Chanh giac. en as (Mount) Sumeru may (because of the misery of
nh ngi u nam toi vo gian con co the phat y life) eventually set their minds on the quest of
mong sanh trong Phat phap, ma nay chung toi supreme enlightenment, thereby developing the
hoan toan khong phat c. V nh nhng ngi Buddha Dharma. Therefore, we should know that
nam can a h, oi vi nam mon duc lac chang all sorts of klesa are the seeds of the Tathagata.
con cam xuc. Cung nh hang Thanh Van a oan This is like one who does not plunge into the
het kiet s, trong Phat phap khong con co li ch ocean will never find the priceless pearl.
g may, bi khong con co ch nguyen. V the, tha Likewise, a man who does not enter the ocean of
ngai Van Thu S Li! Pham phu trong Phat phap klesa will never win the gem of all-knowledge
con co anh hng, ma hang Thanh Van thi (sarvajna). At that time, Mahakasyapa exclaimed
khong. V sao? V pham phu nghe Phat noi phap : Excellent, Manjusri, excellent, your sayings are
khi c ao tam vo thng, chang oan Tam most gratifying. As you have said, those suffering
Bao, con chnh nh Thanh Van tron i nghe Phat from klesa are the seeds of the Tathagata. So we
phap: thap lc, t vo uy, van van ma hoan toan are no longer capable of developing a mind set on
cung khong phat c ao tam vo thng. enlightenment. Even those committing the five
Bodhisattva seeds which sown in the heart of man, deadly sins can eventually set their minds on the
produce the Buddha fruit or enlightenment. quest of the Buddha Dharma but we are unable to
According to the Vimalakirti Sutra, Chapter Eight, do so, like persons whose defective organs
Vimalakirti asked Manjusri: What are the seeds prevent them from enjoying the five objects of the
of the Tathagata? Manjusri replied: Body is (a) senses. Likewise, the sravakas who have cut off
seed of the Tathagata; ignorance and craving are all bonds (of transmigration) are no longer
its (two) seeds; desire, hate and stupidity its interested in the Buddha Dharma and will never
 2936

want to realize it. Therefore, Manjusri, the Nh Lai Phap Than: The Tathagata-
worldly man still reacts (favourably) to the dharmakayaThe realization of the spirituality of
Buddha Dharma whereas the sravaka does not. all things.
Why? Because when the worldly man hears about Nh Lai Phng Tien Thien Xao Kinh: Sapta-
the Buddha Dharma, he can set his mind on the buddhaka-sutra (skt)Sutra on skill in means of
quest of the supreme path, thereby preserving for Tathagatas.
ever the Three Treasures (of Buddha, Dharma and Nh Lai Quang Minh Xuat D Hoan Nhap: Theo
Sangha), whereas the sravaka, even if he passes Kinh Niet Ban, trc luc Nh Lai nhap Niet Ban,
his lifetime listening to the Dharma and Ngai a phong hao quang ky dieu, roi thau tr lai
witnessing the fearlessness of the Buddha, etc., vao miengAccording to the Nirvana Sutra, at
will never dream of the supreme way. the Tathagatas nirvana, he sent forth his glory in
Nh Lai Cu Tuc Thap Lc: Dasa-tathagata- a wonderful light which finally returned into his
balani (skt)Ten great powers of a Buddha mouth.
Mi ai lc cua PhatSee Thap Lc Nh Lai. Nh Lai S Tac: Nhng viec lam cua bac Nh
Nh Lai a: Qua v PhatStage of Tathagata LaiWork of a tathagata.
The state or condition of a Tathagata. Nh Lai S Thuyet: Nhng li c day bi bac
Nh Lai Gia Tr Lc: Tathagata powerS gia Nh LaiTaught by the Tathagata.
tr cua c Nh Lai hay tha duyen. Nh Lai S T Hong Kinh: Simhanadira-sutra
Nh Lai Giac Hoa nh T Tai Vng: (skt)Sutra on the Lion's Roar Thus Come One.
Enlightenment-Flower Samadhi Self-Mastery Nh Lai S T Phan Tan Cu Tuc Van Hanh:
King Thus Come One. Lion Sprint Complete in Ten Thousand Practices
Nh Lai Hanh: Tu tap theo giao phap cua Nh Thus Come One.
LaiTathagata practices. Nh Lai S: Tathagata-duta or presya (skt)
Nh Lai Ho Vng: Tathagata-gupta (skt)Ten Tathagata-messengerS gia cua Nh Lai
cua mot v vua thi co vung Bac An o Name Ngi truyen ba kinh phap sau khi c Phat nhap
of an ancient king in North India. dietA Tathagata apostle sent to do his work
Nh Lai Hy Bo Tat: Tathagata-mudita (skt) Nh Lai S Nghiep: Viec lam cua c Nh Lai
Limitless joy Tathagata. Activities of a Tathagata.
Nh Lai Lc: Nh Lai lc vo lngPower of Nh Lai Tai Trien: Tathagata in bondsSee
Buddha is infinite. Tam Phap Than.
Nh Lai Lc Vo Ngai Dung: Nh Lai lc vo ngai Nh Lai Tang: Tathagatagarbha (skt)Nyorai-zo
dung, v ch Bo Tat o thoat tat ca chung sanh (jap)Deshin-shekpai-nyingpo (tib)Tathagata
Power of Buddhas, liberating all sentient beings Store.
See Mi Lc Vo Ngai Dung. 1) Ban tanh Nh Lai, ban chat can ban va pho
Nh Lai Ngu Phan Phap Than: Panca- quat ma moi chung sanh eu s h u: The
dharmakaya (skt)Five parts of the dharma Tathagata-nature, which is the fundamental
bodyNam loai phap than cong c cua Nh universal nature possessed by all the living.
LaiSee Ngu Phan Phap Than. 2) Ni cha ng hay thu nhiep van phap hay
Nh Lai Ng Bo Tat: Tathagata-vaktra (skt) kho bau Nh Lai; ong ngha vi Phat tnh,
Name of a Bodhisattva. von co moi ngi va vi hien thc that trong
Nh Lai Nha Bo Tat: Tathagata-Damstra (skt) con ngi bnh thng b s mu quang cua vo
Name of a Bodhisattva. minh che lap mat: The absolute, unitary
Nh Lai Nh Kh: See Nh Kh Nh Lai. storehouse of the universe, the primal source
Nh Lai Nht: Thc Tng NhtNgay gi of all things. The Tathagat treasure house; a
trong qua kh, hien tai va v lai, la vo thuy vo synonym for the Buddha-nature inherent in all
chungThe Tathatagata day, which is without beings, the true nature of reality that in
beginning or end and has no limit of past, present unenlightened persons is obscured by
and future. delusion.

3) Nhng li day cua Nh Lai: The treasure of
Buddhas teachingThe sutras of the
Buddhas uteringThe storehouse of the
Buddhas teaching.
4) Chan nh trong phien nao duc vong: The
Tathagata is in the midst of the delusion of
passions and desires.
5) Chan nh trong van phap bao ham ca hai
mat hoa hp va khong hoa hp, tnh va bat
tnh, tot va xauThe Tathagata is the source
of all things(all created things are in the
Tathagatagarbha, which is the womb that
gives birth to them all), whether compatible or
incomaptible, whether forces of purity or
impurity, good or bad.
6) Canh gii cua Nh Lai Tang von la mot ten
khac cua A Lai Da thc, canh gii nay vt
khoi nhng kien giai c at can ban tren s Lai thanh tnh thien hanh ve than. Nh Lai khong
tng tng cua hang Thanh Van, Duyen
Giac va cac triet gia: The realm of the
Tathagatagarbha which is another name for
the Alayavijnana, is beyond the views based
on the imagination of the Sravakas and
Pratyekabuddhas and philosophers.
7) Nh Lai Tang co hai nghaMatrix of Thus-
come or Thus-gone or Tathagata-garbha has a
twofold meaning:
a) Nh Lai hay Phat a ham an trong thai tang
hay nhan tnh: Thus-come or Thus-gone or
Buddha concealed in the Womb (mans
nature).
b) Phat tnh trong t tnh: The Buddha-nature as
it is.
Nh Lai Tang Duyen Khi: Conditioned
essenceConditioned substanceSee Chan Nh
Duyen Khi.
Nh Lai Tang Kinh: Tathagatagarbha-sutra
(skt)Tathagata Store SutraSee Nh Lai Tang.
Nh Lai Tang Tam: Tathagata-garbha-hridaya
(skt)Nyorai-zo-shin (jap)Gem of Tathagata
Tam Nh Lai Tang; t ng cua Phat giao Nhat
Ban ch quan niem chung cua nhieu phai Phat
giao ai tha, theo o nhan tam ve can ban hoan
hao va giong vi tam PhatThe heart-mind of the
Tathagata Storehouse; expression in Japanese
Buddhism referring to the view, common to many
Mahayana schools, that the mind of human beings
is fundamentally perfect and identical with that of
2937
BuddhaSee Nh Lai Tang.
Nh Lai Tang Tnh: Nature of the
TathagatagarbhaTanh cua chung sanh moi loai
la Nh Lai Tang tanhThe natures of all the
living are the nature of the Tathagata.
Nh Lai Tam: Tam PhatHeart of Tathagata.
Nh Lai Tam Bo Tat: Heart-of-Tathagata
Bodhisattva.
Nh Lai Tam Kinh: Heart-of-Tathagata Sutra.
Nh Lai Tat nh An: The sign of the assurance
of attaining Buddhahood.
Nh Lai Thanh Tnh Thien: Thien nh thanh
tnh cua Nh LaiTathagata's pure meditation.
Nh Lai Than: Tathagatakaya (skt)Than cua
Nh LaiBody of TathagataBuddha-body
Tathagata bodyThan Nh Lai v tr thuy quan
anh. Theo Trng Bo, Kinh Phung Tung, Nh
co ac hanh ve than ma Nh Lai phai gn gi
Buddhas bodies, anointed by the water of
knowledge. According to The Long Discourses of
the Buddha, Sangiti Sutra, a Tathagata is perfectly
pure in bodily conduct. There is no misdeed of
body, so Tathagata has no need to guard against
His body.
Nh Lai Than Lc: Nyorai-Jinriki (jap)The
Tathagata powersSee Nh Lai Thap Than Lc.
Nh Lai Thap Than Lc: Ten divine powers of a
TathagataTheo Kinh Phap Hoa, pham 21, c
Nh Lai co 10 than lc: Th nhat la tng li
rong dai. Trong tat ca cac cuoc thuyet giang, c
Phat a tng li rong dai cua Ngai cham en
coi Pham Thien. ieu nay khien chung ta lay
lam la hom nay, nhng ay la phat xuat t mot tap
tuc co cua An o. Tai An o thi co, a li
rong dai la mot ong tac to rang nhng g ngi
noi la that. Qua than lc au tien cua Ngai, c
Phat muon tho lo rang tat ca nhng giao ly Ngai
a giang la thc va se mai mai la thc. S dung
mot t ng thong dung, Ngai muon to rang Ngai
khong bao gi noi hai li trong tat ca nhng g
ma Ngai thuyet. Th nh la c Phat Thch Ca
hien lo than thong cua Ngai bang cach phong mot
anh sang ep t tren toan bo than the cua Ngai,
chieu sang khap moi ni, khap suot moi phng
cua vu tru. Hien tng than b nay co ngha la
chan ly la anh sang xua tan bong toi khong hien
hu nh mot thc the thc s. Bong toi ch la mot

trang thai khong c chieu sang va se bien mat
khi anh sang chieu roi. Chung ta cung co the noi
nh vay vi ao tng. Ch co chan ly la mot hien
hu thc s; ao tng la khong thc. Ao tng sinh theo nhieu cach khac nhau tuy kha nang khac
ra t trang thai tam ta cha hieu c chan ly. Ao
tng se bien mat khoi tam ta khi chung ta hieu
c chan ly. Chan ly thu hut chan ly. Chung tron
lan vi nhau va tr thanh mot. Vao luc c Phat
Thch Ca phong linh quang tren than the cua Ngai,
ch Phat khac cung theo cach nh the, phong anh
sang vo lng tron lan thanh mot anh sang ln
chieu khap moi ni trong vu tru. Ngha la chan ly
se c chieu roi khap moi ni, hay noi cac h khac,
moi ngi eu se thanh Phat. Th ba la c Phat
rut li vao, ang hang cung luc va bung ngon tay
ong thi, co ngha la tat ca giao ly c hp lai hng thm, trang hoa, long, cung nh cac o
thanh mot. Th t la khi c Phat lam ong tac
ke tiep la bung ngon tay ong thi vi mot y
ngha het sc ac biet: Xac nhan. ong tac nay
cung phat xuat t mot tap tuc An o. Ch Phat
bung ngon tay cung mot luc s hien dien s bao
am, Ta phat bieu hay Ta ha se lam ieu ay.
S mieu ta tat ca ch Phat eu bung ngon tay
ong thi do o se giang Phap, noi mot cach khac,
cai hanh nguyen Bo Tat cua ch v. Th nam la
khi cac c Nh Lai xuat hien giang phap th
quoc o cua ho rung chuyen theo sau cach. Th
sau la khi ch Phat thuyet phap th tat ca chung
sanh trong cac coi t tri, rong, da xoa, can thac
ba, ca lau na, khan na la, ma hau la gia, nhan, phi
nhan...do than lc cua c Phat, eu thay trong
the gii ta ba nay vo lng, vo bien, tram ngan
van c c Phat ngoi tren toa s t di tat ca cay va se ong gop vao viec sang tao mot the gii hai
bau. Sau o ho eu vui mng khi at c ieu
ma t trc en nay ho cha tng c kinh qua.
Th bay la khi c Phat xuat hien giang kinh
Phap Hoa, tat ca chung sanh, nhan va phi nhan,
c thay ai chung hoi cua c Phat Thch Ca
Mau Ni, cung vi c a Bao Nh Lai va nhieu
v Phat khac. ay goi la Pho Kien ai Hoi, v
tat ca chung sanh eu thay het ai chung cua c
Phat c vay quanh bi nhieu c Phat khac, am
ch rang c Phat co than lc a tat ca chung
sanh cung en canh gii Niet Ban trong tng lai.
Va qua ieu nay c Phat muon gi cho tat ca
chung ta mot thong iep: tat ca chung sanh eu
co the nhan biet giao ly cua c Phat nh nhau.
Tuy nhien, kha nang lanh hoi Phat phap cua moi
2938
ngi khac nhau. Mot so ngi co the de dang
trong khi rat kho khan oi vi nhng ngi khac.
Do o ma phng tien thien xao c Phat dung
nhau cua ho. ay la tnh trang hien tai cua con
ngi, nhng trong tng lai vnh cu, ai nay eu
co the giac ngo thanh Phat. Th tam la khi c
Phat xuat hien, ong thi tat ca ch Thien t h
khong cat cao giong xng rang: Vt ngoai vo
lng vo bien tram ngan van c a tang ky the gii
nay, co mot coi ten la Ta Ba. gia coi ay co mot
v Phat ten Thch Ca Mau Ni. Gi ay Ngai v tat
ca Bo Tat Ma Ha Tat ma giang kinh o chung.
Th chn la khi c Phat xuat hien, ch Thien t
xa rai vao the gii Ta Ba cac th hng, hoa,
trang sc, chau ngoc va cac th tuyet dieu khac.
Hien tng nay co ngha la trong tng lai, viec tu
tap cua tat ca moi ngi se eu la nhng th cung
dng nh nhau cho c Phat. S cung dng ln
nhat cho c Phat la lam cho tat ca moi ngi tu
tap hang ngay phu hp vi Phat tam. Th mi la
khi c Phat xuat hien, tat ca cac the gii trong
vu tru se hp nhat khong ngan ngai thanh mot
Phat quoc. The gii Ta Ba c goi la canh gii
cua ao tng, trong khi Tnh o c goi la canh
gii ep e khong co kho au, va a nguc la mot
coi ai kho. Nhng neu chung sanh song hoan
toan v chan ly nh vao Phat phap th vu tru nay
se hp nhat thanh mot coi Phat khong co phan biet
gia coi tri, coi Ta Ba hay coi a nguc, vao mot
luc nao o trong tng lai, moi s tien en chan ly
hoa toan haoAccording to the Lotus Sutra,
Chapter 21, there are ten divine powers of a
Tathagata: First, broad and far-stretched tongue.
In all his preachings, the Buddha put forth his
broad and far-stretched tongue till it reached
upward to the Brahma world. This expression
may strike us today as strange, but it comes from
an old Indian custom. In ancient India, to put ones
tongue out was an action showing the truth of what
one said. Through his first divine power, the
Buddha revealed that all teachings that he had
preached were true and would be so eternally. To
use a common expression, he showed that he was
never two-tongued in what he preached. Second,
Sakyamuni Buddha revealed his divine power by
 2939
radiating a beautiful light from his whole body,
shinning everywhere throughout all directions of
the universe. This mysterious phenomenon
signifies that the truth is the light that dispels the
darkness of illusion, darkness does not exist as a
real entity. Darkness is only a nonlighted state and
will disappear when light shines. The same thing
can be said of illusion. Only the truth has real
existence; illusion is unreal. Illusion is born from
the state in which our minds do not yet realize the
truth. Illusion will disappear from our minds when
we realize the truth. Truth attracts Truth. They
blend together and become one. The moment
Sakyamuni Buddha radiated the sacred light from
his body, the other Buddhas also in like manner
radiated infinite light, which melted into one great
light that shone everywhere throughout the
universe. This means Truth will be spread
everywhere, or all people from the Saha world
will eventually become Buddhas. Third, the
Buddha drew back his tongue, coughed
simultaneously, and snapped his fingers in unison.
The phrase cough simultaneously means that all
the teachings are united into one, and the voices
raised in a cough signify the preaching of the
teaching. Fourth, when the Buddha made the next
move: snapped their fingers in unison, with a
special meaning: Confirmation. This action also
came from an Indian custom. The Buddhas
snapping their fingers in unison represent their
assurance, I give my words, or I promise to do
it. The description of all the Buddhas snapping
their finger unision therefore signifies their
solumn promise to spread the Law, in other words,
their vow to perform the Bodhivattva practice.
Fifth, when the Buddhas appear to preach, all
their lands being shaken in six ways. Sixth, when
the Buddha preaches his teachings, all living
beings, gods, dragons, yakshas, gandharvas,
asuras, garudas, kimnaras, mahogaras, human and
non-human beings, and other creatures, by the
reason of the divine power of the Buddha, all saw
this saha world the infinite, the boundless, hundred
thousand myriad kotis of Buddhas, seated on the
lion throne, under all the Jewel trees, and saw
Sakyamuni together with the Tathagata Abundant
Treasures, seated on lion thrones in the midst of
the stupa, and also saw the infinite, the boundless,
hundred thousand myriad kotis of Bodhisattva-
mahasattvas, and the four groups of reverently
surround Sakyamuni Buddha. After beholding this
they were all greatly delighted, obtaining that
which they had never experienced before.
Seventh, when the Buddhas appear to preach the
Lotus Sutra, all creatures, both human and non-
human beings, were enabled to see the great
assembly of Sakyamuni Buddha, together with the
Tathagata Abundant Treasures and many other
Buddhas. This state is called All creatures
universally see the great assembly of the Buddha
surrounded by many other Buddhas. And through
this the Buddha wanted to send to all of us a
message: All creatures can equally realize the
Buddhas teachings. However, their capacity to
understand the teachings of Buddhism is different.
Some can grasp them easily, while others find it
very difficult to do so. Thats why tactful means to
enlighten people are to be used in various ways
according to their differing capacities. This is the
present state of human beings, but in an eternal
future, all of them will be able to attain
enlightenment. Eighth, when the Buddhas appear,
all the gods in the sky sang with exalted voices:
Beyond these infinite, boundless, hundreds of
thousands of myriads of kotis of asamkhyeya
worlds, there is a realm named Saha. In its midst
is a Buddha, whose name is Sakyamuni. Now, for
the sake of all Bodhisattva-mahasattvas, he
preaches the sutras to save beings. Ninth, when
the Buddhas appear, another mysterious
phenomenon happens: All gods from afar
strewed the Saha world with various flowers,
incense, garlands, canopies, as well as personal
ornaments, gems, and wonderful things. This
phenomenon means that, in the future, the practice
of all people will make equal offerings to the
Buddha. The greatest offering to the Buddha is to
make all ones daily practice in accord with the
Buddhas mind. Tenth, when the Buddhas appear,
all the worlds in the universe will be united
without barrier as one Buddha-land. The Saha
world is said to be the realm of illusion, while the
Pure Land is said to be a beautiful land with no
suffering and hell to be a world of suffering. But if
all living beings live perfectly for the sake of the
truth by means of the Buddhas teachings, this
 2940

universe will be united into one Buddha-land with taught in Mahayana sutras. All schools of
no distinction between the world of heaven, the Buddhism, whether Patriarchal Zen (Thien
Saha world, and the world of hell. Because the Tong) or Pure Land (Tnh o) or Tantrism
truth is one, all things will tend toward the truth (Mat tong) are merely expedients Fingers
sometime in the future and will contribute to pointing to the moon. The true mind inherent
creating a world of perfect harmony. in all sentient beings. One of the four
Nh Lai That: Nha Nh LaiThe Abode of the Dhyanas. This is the highest kind of Dhyana
Tathagata. practiced by the Mahayana believers of
Nh Lai Thien: Tathagatam (skt)Tathagata Zen Buddhism. The practitioner has realized the
(I) Tong quan ve Nh Lai ThienAn overview inner truth deeply hidden in the
of Tathagata Zen: Thien Nh Lai theo consciousness, yet he does not remain
phng cach tu tap Luc o Ba La Mat c intoxicated with the bliss thereby attained, he
day trong truyen thong kinh ien ai tha. goes out into the world performing wonderful
Tat ca cac trng phai Thien, Tnh o, hay deeds of salvation for the sake of other
Mat tong ch la nhng phng tien, la nhng beings. According to Prof. Junjiro Takakusu in
ngon tay ch trang, ch that ra that tanh nam The Essentials of Buddhist Philosophy, to
trong moi ngi. Mot trong bon loai Thien understand Tathagata meditation, one must
nh. ay la loai thien nh cao nhat ma cac study the history of the meditative teaching of
tn o Phat giao ai Tha tu tap. V thien gia the Buddha. When we speak of the Tathagata
a the chng chan ly t noi an sau trong tam meditation, we presuppose the rise of
thc, nhng v ay khong say am vi cai hanh patriarchal meditation by the advent of
phuc at c ay ma bc vao trong the Bodhidharma in China in 520 A.D. In
gii e thc hien nhng hanh ong tuyet vi Tathagata meditation, the Buddha first taught
cua s cu o v hanh phuc cua chung sanh. the Threefold Basis of Learning (trisiksa):
Theo Giao S Junjiro Takakusu trong Cng Higher Discipline (adhi-sila), Higher
Yeu Triet Hoc Phat Giao, e hieu Nh Lai meditation (adhi-citta), and Higher Wisdom
Thien, hoc gia phai nghien cu ve lch s (adhi-prajna). In the sixfold perfection of
phap mon Thien hoc cua Phat. Khi noi ve wisdom, concentration (samadhi) is one of the
Nh Lai Thien, la am ch s hng khi cua To most important factors. The Buddha further
S Thien qua s xuat hien cua Bo e at Ma taught meditation as the basis of action
tai Trung Hoa vao nam 520. Trong Nh Lai (karma-sthana), such as meditation on the ten
Thien, trc tien c Phat day ve Tam Hoc: universal objects, on impurity, on
Tang thng Gii (adhi-sila), Tang thng impermanence, on breaths, etc. The object of
Tam (adhi-citta), va Tang thng Tue (Adhi- meditation with the Buddha seems to have
prajna). Trong Luc o Ba La Mat, thien nh been to attain first, tranquility of mind, and
(samadhi) la mot trong nhng yeu to quan then activity of insight. This idea is common
trong nhat. c Phat con day thien nh la can to both Hinayana and Mahayana. To intensify
ban cua hanh ong (karma-sthana), nh quan the original idea and to apply it extensively,
thap bien x, quan bat tnh, quan vo thng, each school seems to have introduced
quan hi th, van van. Vi Phat, hnh nh chu detailed items of contemplation.
ch cua Thien phai at en trc het la s (II) Phng phap thong thng e thc tap Nh
yen tnh cua tam, tc ch, roi sau mi la hoat Lai ThienOrdinary method of practicing
ong cua tr tue, tc quan. Ca Tieu va ai Tathagata Zen: Tien trnh di ay la nguyen
Tha eu ong y ve iem nay. e phat trien tac chung cho tat ca cac trng phai Phat giao
y tng nguyen thuy o va ap dung no mot bao gom Tieu va ai ThaThe below
cach rong rai, moi tha lai chi tiet them nhng process of meditation is common to all
oi tng cua thien nhTathagata Zen Buddhist schools including Hinayana as well
follows the methods and the six paramitas as Mahayana:
 2941

1) Hanh gia trc tien phai sa soan toa cu cho Nh Lai Thiet Bo Tat: Tathagata-jihva (skt)
ang hoang, roi ngoi thang lng, chan treo Tathagata-Tongue Bodhisattva.
kiet gia, mat khep va phai, khong m cung Nh Lai Tho Lng: Life of the Tathagata.
khong nham kn, va nhn thang ve pha trc Nh Lai Tha: Tathagata-yana (skt)
t 3 en 7 thc. Hanh gia phai ngoi that ngay BuddhayanaBuddha Vehicle or Conveyance
ngan, nhng than mnh van co the ieu hoa Tathagata-vehicleNh Lai thaPhat Tha
theo hi th. e ieu hoa hi th, hanh gia co Co xe a chung sanh en qua v Phat. Giao
the em hi th ra va hi th vao ke la mot, thuyet Nhat Phat Tha cua tong Hoa Nghiem cho
va t t em nh vay cho en mi, khong rang tat ca moi chung sanh eu co the thanh Phat .
bao gi nen em xa hn miArrange your Phat t trong tong phai nay goi giao thuyet nay la
seat properly, sit erect, cross-legged, and Vien Giao. Giao thuyet nay cung c goi la
have your eyes neither quite closed nor quite Phap Hoa Nhat Phat ThaBuddhism as the
open, looking three to seven meters ahead. vehicle of salvation for all beings. The doctrine of
You should sit properly but your body will the Hua-Yen school that all may become Buddha,
move on account of your breaths. To correct which is called The One Vehicle, the followers
such movement, count your in-breath and of this school calling it the Complete or perfect
out-breath as one and slowly count as far as Doctrine. This doctrine is also styled in The
ten, but never beyond ten. Lotus One Buddha-Vehicle.
2) Tuy than ngoi thang va an nh, nhng tam Nh Lai Tha Chung Tnh: Tong phap Nh
hanh gia van co the vong ong. Do o ma Lai Tathagata family.
hanh gia phai quan s bat tnh cua loai ngi Nh Lai Thc: Tathagata consciousnessTam
qua benh, chet va sau khi chet Although thc Nh LaiSee Vo Cau Thc.
your body may become upright and calm, Nh Lai Thng Tru: Nh Lai thng tru khong
your thought will move about. You must bien dch (het thay moi chung sanh eu co Phat
therefore meditate upon the impurity of tanh hay tanh Nh Lai thng tru khong bien
human beings in illness, death and after dch)The Tathagata is eternal (always abiding).
death. Nh Lai Tien Bo Tat: Tathagata-hasa (skt)
3) Khi a san sang e quan tng, hanh gia bat Name of a Bodhisattva.
au chu tam vao mi bien x. ay la mot loi Nh Lai Tieu Bo Tat: Tathagata-hasa (skt)Ten
nh tam ve nhng hien tng sai biet vao cu mot v Bo Tat c xep pha Nam Thch Ca
mot trong mi bien x, tc xanh, vang, o, Vien trong Thai Tang Man a LaName of a
trang, at, nc, la, gio, khong va thc. Bodhisattva in the South inner of Sakya court of
Trong o hanh gia quan ve mot bien x cho the Garbhadhatu Mandala.
en khi mau sac hay chat the b quan hien ro Nh Lai Tnh: Nature of Tathagata.
rang trc mat. Th du nh hanh gia quan Nh Lai Tr: Knowledge of BuddhasTathagata
nc, th ca the gii chung quanh se ch la cognitionTr cua Nh LaiCh Bo Tat biet
dong nc ang chayWhen you are well Nh Lai tr vo bien nen chang dung chng ngan o
prepared to contemplate, you will begin to lng (ch Bo Tat biet tat ca van t the gian noi ra
train yourself by concentration on the ten eu co chng ngan, eu chang biet c Nh Lai
universals. This is a meditative unification of tr hue)Enlightening Beings know that the
diverse phenomena into one of the ten knowledge of Buddhas is boundless and do not try
universals, that is, blue, yellow, red, white, to access it in limited terms (they know that
earth, water, fire, air, space, consciousness. In everything written or said in all words has
this you must meditate upon the universe until limitations and cannot comprehend the knowledge
it becomes to your eyes one wash of a color of Buddhas).
or one aspect of an element. If you meditate
Nh Lai Tr Nhan: Con mat tr tue cua Nh Lai
upon water, the world around you will
Knowledge eye of BuddhasWisdom eye of the
become only running water.
tathagata.

Nh Lai Tru: Qua v Nh LaiQua v PhatThe
fruit of TathagataStage of Tathagatahood.
Nh Lai T: Tathagata-maitri (skt)Long t cua
ang Nh LaiThe loving kindness of a
Tathagata.
Nh Lai T Bo Tat: Tathagata-maitri-bodhisattva
(skt)V Bo Tat co long t cua ang Nh LaiA
Bodhisattva who has the loving kindness of a
Tathagata.
Nh Lai Tng: Cac ac trng cua c Nh
LaiTathagata characteristics.
Nh Lai ng Cung Chanh Bien Tri: Ba danh
hieu cua PhatThree titles of a Buddha:
1) Nh Lai: Tathagata.
2) ng Cung: Worshipful.
3) Chanh Bien Tri: Omniscient.
Nh Lai Vo Uy Vo Hoai Tr: Tr vo uy vo hoai
cua c Nh LaiFearless and incorruptible
knowledge of the Tathagata.
Nh Lai Vu: The play of the Tathagata, i.e. the
exercise of his manifold power.
Nh Lai Xa: Tathagata-upeksa (skt)The
equanimity of a Tathagata.
Nh Lai Xa Bo Tat: Tathagata-upeksa-
bodhisattva (skt)Tathagata
BodhisattvaV Bo Tat co tam xa cua mot ang
Nh LaiA Bodhisattva who has the mind of
equanimity of a Tathagata.
Nh Lai Y Thanh Phap Than: Manomaya-
dharmakaya (skt)Phap than cua c Nh Lai
theo y ngha mot cai than do y sinhThe
Tathagatas Dharmakaya as a will-body.
Nh Lang Hue Bnh Thien S (1674-1724): Ten
cua mot v Thien s Viet Nam, thuoc Thien phai
Truc Lam, vao cuoi the ky th XVIIName of a
Vietnamese Zen master, of the Truc Lam Zen
Sect, in the end of the seventeenth century.
Nh Lung Nh A: Lam nh cam nh iecActed
as dumb and deaf.
Nh L at: Jyahroda (skt)Ten cua mot v
trng gia trong thanh Xa VeA wealthy and
noble person in Sravasti.
Nh Lng Tr: Hau ac trPhan biet trTr
tue co c t kinh nghiem hay tr khi len sau tr
can ban, hu han va lien he ti hien tng cua the
gii thong tuc. Tuc tr la tr s lng tuc e gii
han va lien he ti nhng s viec cua pham nhan
2942
Experiential wisdom or wisdom with its limitation
and relation to ordinary human affairs.
Nh Ly Lan Man: Long tot theo ung chan ly
(khong co y li dung)Correct kindness.
Nh Ly S: Yatharthasatr (skt)V thay giang
day e t ung theo chan lyThe master who
teaches according to the truth or fundamental law.
Nh Ly Tac Y: Yonisomanasikara (p)
Systematic attentionThorough attentionNh
ly tac y co ngha la lam trong tam. Nh ly tac
y oi hoi hanh gia phai thng xuyen tnh giac
tren nhng oi tng ma mnh gap trong cuoc song
hang ngay. Theo ch Pali, Yoniso co ngha la
bang ng ruot, thay v ch tren be mat nong can.
Do o, nh ly tac y la s chu y triet e hay s chu
y hp lySystematic attention literally means
doing-in-the-mind. It requires constant
awareness of the things that one meets with in
everyday life. Yoniso is a Pali term which
means by-way-of-womb instead of only on the
surface. Therefore, systematic attention means a
radical or reasoned attention.
Nh Ly Thien S (?-1761): Ten cua mot v Thien
s Viet Nam, thuoc Thien phai Truc Lam, vao the
Equanimity ky th XVIIIName of a Vietnamese Zen
master, of the Truc Lam Zen Sect, in the
eighteenth century.
Nh Ly Thong at: Hieu biet chnh xac
Accurately understand.
Nh Ly Tr: Can bon trVo phan biet tr
Chnh the trChan trTr khe hp chng ngo
chan nh. Thc tr nh ly chan e cua ch Phat va
ch Bo TatThe Buddha-wisdom or Bodhisattva
real wisdom.
Nh Ly T Duy: S t duy ungCorrect
thinking.
Nh Ma T Tuc: Giong nh me nh lua, t ng
ch viec tam thngSimilar to sesame and rice,
the term indicates an ordinary thing.
Nh Man: Dau thap kem hn, nhng van kieu
man cho rang mnh bang ngiThough inferior,
to think oneself equal to others (in religion).
Nh Man (?-920): Ten cua mot v Thien s Trung
Hoa vao thi Ngu ai (907-960)Name of a
Chinese Zen master in the Wu-tai Dynasty in
China.
Nh Mong: Chang khac g giac mongLike a
dream.

Nh Mong Huyen Bao Anh: Cultivation like a
dream, an illusion, water bubble, and image in a
mirrorNh huyen, nh mong, nh anh, nh
hng, nh bong trong gng, nh anh nang khi
tri qua nong, nh mat trang trong nc, la hanh tu
cua Bo Tat, v ri la tat ca chap trc Nh Nh Bat ong: That tanh cua s vat chang
Cultivation like an illusion, a dream, a shadow, an
echo, an image in a mirror, a mirage in the heat,
the moons image in the water, being free from all
clinging.
Nh Mong Nhan: Nhan nhuc v xem moi chuyen
chang khac g giac mongAcceptance of being
dreamlike.
Nh Ngon Nhi T Ngha: Suy ngh theo ngon
tThink in accordance with language.
Nh Nguyen: As one wishes.
Nh Nguyet Thien S: Ten cua mot v Thien s
Viet Nam, thuoc Thien phai Truc Lam, vao the ky
th XVIIIName of a Vietnamese Zen master, of
the Truc Lam Zen Sect, in the eighteenth century.
Nh Ng: True wordsRight discourses.
Nh Nhan T Phong (1864-1939): Zen Master
Nh Nhan T PhongThien s Viet Nam noi
tieng, que c Hoa, Long An, Nam Viet. Nam
1880, khi song than hoach nh cuoc hon nhan cho
ngai, th ngai bo nha i xuat gia vi Hoa Thng la khong. Cai khong nay cung khong the chap
Minh Khiem Hoang An vi Phap hieu Nh Nhan
T Phong va tr thanh Phap t i th 39 dong nay th cung la mot th chap trc. Do o, khong
Lam Te. Nam 1887, ba Tran th Lieu xay chua
Giac Hai Phu Lam va thnh ngai ve tru. Nam
1909, ngai c thnh lam Phap S tai chua Long
Quang tnh Vnh Long. Hau het cuoc i ngai
hoang hoa va trung tu Phat giao tai mien Nam
Viet Nam. Ngai th tch nam 1938, tho 74 tuoi A
Vietnamese famous Zen Master from c Hoa,
Long An, South Vietnam. In 1880, his parents
planned his marriage, but he left home and
became a disciple of Most Venerable Minh Khiem
Hoang An with the Buddha name of Nh Nhan T
Phong, and became the Dharma heir of the thirty-
ninth generation of the Linn-Chih Zen Sect. He
was the secretary monk for Giac Vien Temple. In
1887, he stayed at Giac Hai Temple in Phu Lam.
The temple was built and donated to the Sangha
by a lay woman named Tran Th Lieu. In 1909 he
was invited to be the Dharma Master at Long
Quang Temple in Vnh Long. He spent most of his
2943
life to expand and to revive Buddhism in the
South. He passed away in 1938, at the age of 74.
Nh Nh: Tathata (skt)Chan nhSuchness
Absolute in differentiation, or in the relative
That tanh cua s vatThe real truth of things.
ong, chang tnh, chang bat tnh, chang thng
chang vo thng, chang sinh chang dietThe real
truth of things (suchness) is imperturbable, not
pure nor impure, not permanent nor impermanent,
not arising nor extincting.
Nh Nh Bat ong, Lieu Lieu Thng Minh:
Unmoving state of perfectly clear understanding
Thus thus UnmovingUnderstanding and perfect
understandingQua thien tap chung ta se at
c thien nh, con goi la tam muoi. Neu chung
ta chng c trang thai nh nay, chung se se
trong trang thai nh nh bat ong, lieu lieu
thng minh. Lam the nao e at c trang thai
nay? Chung ta phai tu tap nh the nao e khong
con nga chap, khi khong co nga chap th khi quan
sat tam cung khong thay tam au na; quan hnh
sac ben ngoai th hnh sac cung chang co; quan
van hu th van hu cung mat. o la luc trong
khong than tam, ngoai khong canh gii, tat ca eu
trc no, bi neu con chap trc vao cai khong
cung phai xa bo, chung ta mi co the cung the gii
hp nhat, ta va h khong chang con g phan biet.
o chnh la chanh nh. nh chang phai la mot
trang thai m ho, ma ngc lai rat sang suot,
khong luc nao la khong biet het moi s, nhng luc
nao cung nh nh bat ong. Muon c vay,
chung ta phai cong phu tu tap, tinh tan het mc,
trong tam khong mot vong tng, cho en luc mot
niem chang co, th cuoi cung se thay c bon lai
chan dien muc.Through meditation, we can
attain proper concentration, which is samadhi. If
we realize this state, then we will be in a state of
Thus, thus, unmoving, understanding and
perfectly clear. How can we reach this state? We
must cultivate until we have no attachment to a
self, then when we look inside to contemplate our
mind, we will not find it. When we look outside to
contemplate our body, our body is also gone.
When we look afar at all different things in the
universe, none of those things exist either. That is
 2944

the time when inside we find no body and mind, The spiritual body of bhutatathata-wisdom
and outside we find no world. This is a state of (Sambhogakaya).
emptiness. However, we should not attach to this Nh Phap: The state of suchnessTuy Phap
emptiness either. If we still hang on to this Tng ng vi phap, khong trai ngc vi ly.
emptiness, then we are still clinging. Only when Theo kinh Duy Ma Cat, chng bay, trong nha ong
we can get rid of this emptiness, we can become Duy Ma Cat co mot Thien n thay cac v tri,
one with, and the same as, the Dharma Realm. ngi en nghe Phap, lien hie n than ra tung rai
We will not be different in any way from empty hoa tri tren mnh cac v Bo Tat va ai e t. Khi
space. This state is called samadhi. This is an hoa en mnh cac v Bo Tat eu ri het, en cac v
unmoving state of perfectly clear understanding. ai e t eu mac lai. Cac v ai e t dung het
We must put in a period of vigorous effort and rid than lc phui hoa ma hoa cung khong rt. Luc a y,
our mind of idle thoughts. Then when not even Thien n hoi ngai Xa Li Phat: T sao ma phui
one thought arises, the entire substance comes hoa? Xa Li Phat ap: Hoa nay khong nh phap
into view, and we will discover our original face, nen phui. Thien n noi: Ch bao hoa nay la
our fundamental identity. khong nh phap. V sao? Hoa nay no khong co
Nh Nh Canh: The realms or substance. phan biet, t nhan gia phan biet o thoi! Neu
Nh Nh Tanh: See Nh Nh Tnh. ngi xuat gia trong Phat phap co phan biet la
Nh Nh Thien S: Zen Master Nh NhThien khong nh phap, neu khong phan biet la nh phap.
s Viet Nam, que Ha Noi. Ngai la Phap t i ay, xem cac v Bo Tat, hoa co dnh au? V cac
th 45 dong Thien Tao ong. Ngai khai sn chua ngai a oan het tng phan biet. V nh ngi
Thien Truc Me Tr, Ha Noi. Hau het cuoc i luc hoi hop s, thi phi nhn mi tha c hai c.
ngai, ngai chan hng va hoang hoa Phat giao Nh the, cac v ai e t v s sanh t nen sac,
Bac Viet. Ngai th tch ngay 20 thang bay, nhng thanh, hng, v, xuc mi tha c c, con ngi
khong ro nam naoA Vietnamese Zen Master a la c s s set th tat ca nam mon duc khong
from Hanoi. He was the Dharma heir of the forty- lam chi c. Do tap kh kie t s cha dt het nen
fifth generation of the Tao-Tung Zen Sect. He hoa mi mac ni than thoi, con ngi kiet tap het
built Thien Truc Temple in Me Tr, Hanoi. He roi, hoa khong mac c.According to the
spent most of his life to revive and expand dharma (according to the Law or according to
Buddhism in North Vietnam. He passed away on rule). According to the Vimalakirti Sutra, Chapter
the twentieth of July, but the year was unknown. Seven, a goddess (devakanya) who had watched
Nh Nh Tnh: Citta-pakrti-parabhasvara (p) the gods (devas) listening to the Dharma in
Tam Thanh Tnh Bon NhienS thanh tnh t Vimalakirtis room appeared in bodily form to
nhien buoi ban au cua tamOriginal purification shower flowers on the Bodhisattvas and the chief
of mindOriginal purity of mindOriginal disciples of the Buddha (in their honour). When
serenity of mind. the flowers fell on the Bodhisattvas, they fell to
Nh Nh Tr: Nyo-nyo-chi (jap)Wisdom of the ground, but when they fell on the chief
suchnessTr hue cua chan nh hay tr nang disciples, they stuck to their bodies and did not
giong tnh nh the o. Tr nang bat nguon t a i drop in spite of all their efforts to shake them off.
giac sau, t s hieu c Phat tnh rieng cua mnh. At that time, the goddess asked Sariputra why he
Nh nh tr cung co ngha la y thc ai giac The tried to shake the flowers off. Sariputra replied: I
wisdom or law of the absolute, literally means 'the want to shake off these flowers which are not in
wisdom that is like thusness'; the wisdom that the state of suchness. The goddess said: Do not
arises from profound enlightenment, the say these flowers are not in the state of suchness.
realization of one's own Buddha-nature. It also Why? Because they do not differentiate, and it is
means enlightened consciousness. you (alone) who give rise to differentiation. If you
Nh Nh Tr Hue: See Nh Nh Tr. (still) differentiate after leaving home in your
Nh Nh Tr Phap Than: Cai thc tr a chng quest of Dharma, this is not the state of suchness,
ngo ly nh nhThe spiritual body of wisdom. but if you no longer give rise to differentiation,
 2945

this will be the state of suchness. Look at the Second Le Dynasty (Posterior Le Dynasty) in
Bodhisattvas whose bodies do not retain the Vietnam.
flowers this is because they have put an end to Nh Thanh (1911-1999): Ten cua mot v danh Ni
differentiation. This is like a man taking fright Viet Nam vao the ky th XXName of a
who invites trouble for himself is like a man Vietnamese famous Nun in the twentieth century.
taking right and evil (people). So if a disciple fears Nh Thao Phu a: Trnastaraka-vinaya (skt)
birth and death, then form, sound, smell, taste and Mot trong bay phap dung e hoa giai moi khi co
touch can trouble him, but if he is fearless he is s tranh cai gia ch Tang. Cung niem Pha t khoa
immune from all the five sense data. (in your lap va tranh e cho nhieu ngi biet ve s tranh
case). It is because the force of habit still remains chap trong Tang oanOne of the seven rules
that these flowers cleave to your body but if you given in the Vinaya for settling disputes among
cut it off, they will not stick to it. monks and nuns. Covering the mud with straw
Nh Phap Lc: Lc Nh phap ieu phuc ch (covering over with grass) and the avoidance of
chung sanhPower of the True Law which can publicity to a dispute within the SanghaSee
guide and save all sentient beings. That Diet Tranh Phap.
Nh Phap Tr: Punish according to law. Nh That: Yathabhutam (skt)As it isNh
Nh Sinh: Sinh ongLife-like. thThay nh thcRealEvidentIn truth
Nh S Hu Tr: The Wisdom of Knowing the Conformed with truthTo perceive things as they
Thing as It IsToan tr cua Phat co hai phng areNhan thc gan lien vi hien thc. Thay vat
dien, mot goi la Nh S Hu Tr, va mot goi la g ro rang nh thcTo see things as they are
Tan S Hu Tr. Nh s hu tr co the c hieu (see things trully as they are). Knowledge in
la 'Tung tham tr hue' va 'Tan s hu tr' co the accordance with reality or knowledge of true
c hieu la 'Hoanh dien tr tue'. Nh S Hu Tr reality (suchness)Chan tnhSee Nh Thc.
la loai tr tue thong suot, lien tuc xuyen thau qua Nh That Chng: Thc chngAccurately
cac mc o va cng vc d biet cua hien hu e witness.
cham en tham o cua Thc Tai. No la th tr hue Nh That Giai: Chanh kienS hieu ung
tham sau, tr hue sieu viet nhng canh gii cua Correct understandingRight Understanding.
pham phu, khoa hoc, triet hoc, va ton giao; mot Nh That Phap: Absolute Dharma (thing as it
loai tr tue at en nhng cho tham sau nhat cua is)See Phap Nh That.
Phap Tanh; mot canh a bat kha thuyet va bat Nh That Tri Nhan: Hieu c nguyen nhan mot
kha t ngh cua 'Nh Nh'The perfect Wisdom cach thau ao va chnh xacAccurately and
of Buddha has two facets, one called 'The Wisdom thoroughly understand causes.
of Knowing the Thing as It Is', and the other called Nh That Tri T Tam: Biet ro chnh tam mnh
'The Wisdom of Knowing All'. The former may be Accurately know ones own mind.
understood as 'Vertical Wisdom' and the latter as Nh Th: Evam (skt)Tadytha (skt)Nyoze
'Horizontal Wisdom'. The vertical wisdom of (jap)Just as ifSo let it beThusSoSuch-
Buddha is a penetrating insight, successively likeSuch and suchLike thisUltimate state
piercing through all the different levels and realms of thingsThings as they areTrue suchness
of existence to touch the very depth of Being S that toi thng cua van hu ch co the biet
itself. It is a wisdom of profundity, a wisdom that c qua trc giac cua giac ngo trThe ultimate
goes beyond the realms of common sense, reality which is only intuitively known with the
science, philosophy, and religion; a wisdom that wisdom of enlightenment.
probes into the uttermost depths of Dharma; the Nh Th Bao: Such a recompenseMot ket qua
indescribable and unthinkable 'Suchness'. khong ch tao ra mot hien tng ma con e lai mot
Nh Sn Thien S: Ten cua mot v Thien s Viet dau vet hay ton d nao o. V du nh ket qua cua
Nam vao thi nha Hau Le Viet Nam (1428- viec thanh hnh sng mu se gay mot cam giac
1527)Name of a Vietnamese Zen master in the thch thu cho ngi nao o a thch cach sng mu
tao ra tren cac o knh ca so, trong khi cung ket
 2946

qua ay lai gay mot cam giac bc boi cho mot Nh Th Giai: Knowledge of how-it-isay la
ngi khac, co nhng vu mua b h hai v sng. loai nh th tr ve ban chat that cua van hu, ch
Cai chc nang e lai mot dau vet ton d c goi khong phai la loai tr cua ta ba ch biet en ve be
la nh th bao.An effect not only produces a ngoaiThis is the transcendental jnana of the true
phenomenon but also invariably leaves some trace nature of reality, not as it appears to individuals in
or residue. For example, the effect of frost samsara.
forming will give a pleasant feeling to one person Nh Th Lc: Such a potencyLc nh vay cua
who enjoys the patterns it makes on the window cac hien tng. Cai g co mot chat the th nhat
panes, while the same effect will give an nh co nang lcSuch-like power of
unpleasant feeling to someone else whose crops phenomena. That which has an embodiment
have been damaged by it. The function of an invariably has potencySee Thap Nh Th.
effect leaving a trace or residue is called such a Nh Th Nga Van: Moi bai kinh eu bat au bang
recompense.See Thap Nh Th. cau Nh Th Nga Van e ch rang ay la li noi
Nh Th Bon Mat Cu Canh: Such a complete cua chnh c Phat Thch Ca Mau NiEvery
fundamental wholeMoi s moi vat eu van sutra begins with this phrase: Thus I have heard,
hanh theo luat Thap Nh Th, t tng cho en or Thus did I hear, indicating that it contains the
bao, tc la t au cho en cuoi. ay chnh la y words of Sakyamuni.
ngha cua nh th bon mat cu canh (hay tong Nh Th Ng Kinh: Itivuttaka (p)Kinh bat au
the can ban rot rao t au en cuoi). V the, moi bang cau Toi nghe nh vay (nh the nay) hay
vat, ke ca con ngi va nhng lien he gia cac kinh Phat thuyet nh vay. Nhng bai kinh nay
phap vi nhau eu c thiet lap bi quy luat thuoc mot trong 15 chng trong bo Tieu A Ham,
Ch Phap Thc Tnh hay Thc Tnh cua Toan gom 112 kinh nganSutras begin with the
Bo Hien Hu.Everything functions according sentence "Thus have I heard" or "As it was said".
to the Law of the Ten Suchnesses, from form to These sutras belong to one of the 15 chapters of
recompense, namely from beginning to end. This the Khuddaka Nikaya, consisting of 112 short
is the meaning of such a complete fundamental sutras.
whole. Thus, all things, including man and their Nh Th Nhan: Bodhisattva-Cakkhu (p)
relations with one another are formed by this law Objective eyeBodhisattva truthMat khach
of The Reality of All Existence.See Thap quanPhap nhanMat tr hue cua ch Bo Tat
Nh Th. hay phap nhan nhn thau suot s vat e cu o
Nh Th Duyen: Such a secondary causeNh chung sanhThe Dharma Eye that penetrates all
th duyen hay nguyen nhan phu nh the. Ngay ca things, to see the truth that releases men from
khi co mot nguyen nhan, nguyen nhan ay cung reincarnation.
khong tao ra ket qua neu no khong tiep xuc vi Nh Th Nhan: Such a primary causeVo so vat
mot c hoi hay ieu kien nao o. Chang han, luc the hien hu trong vu tru. V the cac chc nang
nao cung co hi nc trong khong kh nh la hng ngoai cua chung co lien he ho tng vi tat
nguyen nhan chu yeu cua sng. Mot c hoi hay ca cac s vat. Khong co cai g trong vu tru la mot
ieu kien nh the c goi la nh th duyen. hien hu rieng le, khong co lien he vi cac s vat
Such a secondary cause. Even when there exists khac. Chung phu thuoc lan nhau qua tac ong ho
a cause, it does not produce its effect until it tng cua chung, chung tao ra nhieu hien tng
comes into contact with some occasion or khac nhau. Nguyen nhan tao ra nhng hien tng
condition. For instance, there is always vapor in nh the c goi la nh th nhan.Innumerable
the air as the primary cause of frost or dew. But if embodied substances exist in the universe. For this
it has no secondary cause that brings it into contact reason, their outward-directed functions are
with the ground or the leaves of a plant, it does not interrelated with all things. Nothing in the
become frost or dew. Such an occasion or universe is an isolated existence having no
condition is called Such a secondary cause. relation to other things. All things have
See Thap Nh Th. complicated connections with one another. They
 2947

are interdependent and through their interaction Nh Th Tanh: Nyoze-Sho (jap)Such a

cause various phenomena. A cause that produces natureCai g co sac tng th nhat nh co mot
such phenomena is called such a primary ban tanhThat which has form invariably has a
cause.See Thap Nh Th. natureSee Thap Nh Th.
Nh Th Qua: Such an effectKhi mot nguyen Nh Th The: Such an embodimentCai g co
nhan chu yeu gap mot duyen hay mot nguyen ban tanh th nhat nh co mot chat theThat
nhan phu th mot hien tng, hay ket qua c tao which has a nature invariably has an
nen. ay goi la nh th qua.When a primary embodimentSee Thap Nh Th.
cause meets with a secondary cause, a Nh Th Thuyet: Thuyet Nh ThGiai thch
phenomenon or effect is produced. This is called ung nh s vat laExplain as it is.
such an effect.See Thap Nh Th. Nh Th Tr: Tr biet s vat ung nh chung ang
Nh Th Quan Chieu: Contemplation on the laCognition of things as they really are.
ultimate state of thingsBat c quan chieu nao Nh Th Tng: Nyoze-So (jap)Such a form
ma Thien a ra eu cung se la quan chieu ung The form as it isS hien hu cua tat ca s vat
nh that, nh tuyet trang, qua en. Khi chung ta nhat nh co sac tngThe existence of all
noi ve quan chieu th trong hau het moi trng things invariably has formSee Thap Nh Th.
hp chung ta muon ch en tnh tru tng cua no; Nh Thiet Ngha: Nh thiet ngha, v ch Bo Tat
ngha la, quan chieu ch cho t tng chuyen chu thau ro tam the bnh ang. ay la mot trong mi
tap trung tam vao mot menh e co tanh pho bien ngha cua ch ai Bo Tat (theo Kinh Hoa
cao, ma ban chat cua no thng la khong lien Nghiem, Pham 38), ch Bo tat an tru trong phap
quan trc tiep hay gan gui en cong viec cu the nay thi c nht thiet tr vo thng ngha
trong i song. Trong khi o, Thien la tri giac hay Principle of according with truth, realizing that
cam giac ch khong phai la tru tng hay tram past, present and future are equal (principle of
t. Thien xuyen thau va cuoi cung tan chay trong inexpressibility, not clinging to words). This one of
tri giac va cam giac ay. Mat khac th quan chieu the ten kinds of principle of Great Enlightening
lai mang tanh nh nguyen cc oan, va ket qua Beings. Enlightening Beings who abide by these
cua no lai ro rang ch la tren be mat ma thoi can attain the supreme principle of omniscience
Whatever contemplation Zen may propose, then, See Mi Ngha Cua Ch ai Bo Tat.
will be to take things as they are, to consider snow Nh Thiet Tru: Jewel-like stateTheo Kinh Hoa
white and raven black. When we speak of Nghiem, Pham 38, ch Bo Tat an tru trong phap
contemplation we in most cases refer to its nay thi c ai tr hue bu vo thng cua ch
abstract character; that is, contemplation is known PhatAccording to the Flower Adornment Sutra,
to be the concentration of the mind on some highly Chapter 38, Enlightening Beings who abide by
generalized proposition, which is the nature of these can attain the jewel of supreme great
things, not always closely and directly connected knowledge and wisdom of Buddhas.
with the concrete affairs of life. Zen perceives of Nh Thuy Trung Nguyet: Nyo-Sui-Chu-Getsu
feels, and does not abstract nor contemplate. (jap)It's like the moon in water.
Meanwhile, Zen penetrates and is finally lost in Nh Thuy Truyen Kh: Nh nc truyen t bnh
the immersion. Contemplation, on the other hand, nay sang bnh khac ma khong ri o mot giot nao.
is outspokenly dualistic and consequently Trong thien, t nay co ngha la kha nang lanh hoi
inevitably superficial. Phat phap rat manh me va nhanh chongAs
Nh Th Tac: Such a functionHoat ong nh water transfered from one bottle to another
vay cua cac hien tng. Cai g co nang lc, nhat without spilling out a drop. In Zen, the term means
nh no tao ra nhieu chc nang hng ngoai khac a quick and powerful comprehension of Zen.
nhauSuch-like activity of phenomena. That Nh Thc: Chan Nh.
which has potency, it invariably produces various 1) Nh thc te: In realityIn truth.
outwardly directed functionsSee Thap Nh Th. 2) Yathabhutam (skt)True (a)Real (a)
Reality (n)According to reality.
 2948

3) Chan Nh: Bhutatathata (skt)The universal e cap trang thai chan that cua tat ca nhng g
undifferentiated. hien hu. Le ng nhien moi ngi trc tien i
4) Bnh ang Bat Nh: Universal tm tinh the uyen ao nhat gia gia tng ngoai gii
undifferentiated, or the primary essence out cua van hu, hay tm mot s kien bat bien gia vo
of which the phenomenal arises. so s vat bien chuyen. Roi that bai, ngi ta mi
Nh Thc An: Yathatathyamudra (skt)Seal of co phan biet cai bat kha tri vi cai kha tri, cai thc
suchnessDau an cua nh nhTrong Kinh vi cai gia, hay vat t the vi vat y tha. No lc nay
Lang Gia, c Phat day: Hay e cho tat ca rot cuoc cung that bai, v cai ma ho chon lam cai
chung sanh the chng ba s giai thoat, hay c in thc hay vat t the hoan toan vt ra ngoai nhan
dau han hoi bang dau an cua nh nh. Hay tru thc cua con ngi. Nhng no lc nh the co the
trong s hieu biet trc giac ve t tnh cua cac s menh danh la truy tam the gii ly tanh hay i
vat la cai phai c at bang kha nang t noi cua song ly tanh. Phng phap truy tam va nhng ly
s the chng va hay ngng dt cai nhn cac s vat thuyet ket qua thanh ra a dang. Mot so chu
trong kha canh tng oi cua chung.In the trng nhat nguyen hay phiem than, mot so khac
Lankavatara Sutra, the Buddha taught: Let all chu trng nh nguyen hay a nguyenAccording
beings realize the triple emancipation (see Tam to Prof. Junjiro Takakusu in The Essentials of
Giai Thoat), be well stamped with the seal of Buddhist Philosophy, many of the problems
suchness, abide in the intuitive understanding of concerning Thus-come, Thus-gone,Thusness, or
the self-nature of things, which is to be gained by Suchness have been studied in connection with the
the inner faculty of realization, and cease from Causation theory. Thusness is the ultimate
viewing things in their relative aspect. foundation of Buddhist thought concerning the real
Nh Thc Bat Khong: Truly non-emptyTnh state of all that exists. It is natural for people to
khong khong that s. Trong the chan nh a co seek first the innermost essence among the
u tat ca cong c vo lauEssence in its outward appearance of all things or to seek an
differentiation. The bhutatathata is full of merit or unchanging fact among many changing things.
achievement. Failing in this, people try to distinguish the
Nh Thc Bien Tri: Hieu ro moi s vat y nh unknowable from the knowable, the real from the
chung ang that s laFull comprehension of apparent, or the thing-in-itself from the thing-for-
things as they really are. us. This effort, too, will end in failure, for what
Nh Thc Khong: Essence in its purityTrong they select as the real or the thing-in-itself is
the chan nh khong vong nhiemThe utterly beyond human knowledge. Such efforts
bhutatathata is devoid of all impurity. may be called the search for the world-principle or
Nh Thc Khong Knh: Khong Chan NhTheo for the life-principle. The method of search and
ai Tha Khi Tn Luan, the tng bon giac co the resulting theories are various. Some are
bon ngha tng t nh mot cai knh. The cua chan monistic or pantheistic, while others are dualistic
nh ban lai khong tch len moi vong tng, giong or pluralistic.
nh khong knh la moi the ngoai vat According Nh Thc Phap: Absolute Dharma (thing as it
to the Awakening of Faith, there are four is)See Phap Nh That.
resemblances between a mirror and the Nh Thc Quan: Suy gam ung anSuy xet
bhutatathata. The bhutatathata, like the mirror, is nh thatCorrect contemplation.
independent of all beings. Nh Thc Trang: Isness (skt)Immediate state
Nh Thc Kien: Nhn thay s vat y nh chung of beingBeing the now of being.
ang laSeeing things as they are. Nh Thc Tri Gia: 1) Ngi hieu thau c thc
Nh Thc Nguyen Ly: Theo Giao S Junjiro tai: Tat ca ch Phat biet thc tng nh phap va
Takakusu trong Cng Yeu Triet Hoc Phat Giao, cung thuyet cho chung sanh thc tng nh phap
mot so van e noi ti Nh lai, Nh thc hay Chan ay: The knower of reality; 2) Phat: Buddha.
nh a c khao sat ni ly thuyet Duyen Khi. Nh Thc Tri Kien: Yathabhuta vasthama
Chan nh la can ban toi hau cua t tng Phat hoc darsana (skt)Yathabhutam-jnanadarsana

(skt)Insight accordant with realityKnow and
regard reality as it isS hieu biet ung vi thc
tai. Tri kien hay tri giac nh that, hay cai nhn nh
that. Nh Lai thay biet thc tng cua ch phap.
Giao ly cua c Phat da tren quan iem Nh
Thc Tri Kien. ieu nay co ngha la ta phai biet
nhng s kien chan thc chung quanh cuoc song
tran gian cua ta, nhn no ma khong bien giai, va
hang ngay tu chnh ao c cho cuoc song tuy
theo tri kien nh thc nayView of all things in
their true nature. To see their appearances as they
really are. To know and see the reality of all
things as does the Buddha. The Buddhas doctrine
rests on the idea of Knowing and Regarding
Reality As It Is. This means one should know the
true facts about this earthly life and look at it
without making excuses, and regulate ones daily
conduct of life according to this knowledge and
standpoint.
Nh Thc Tri Kien Tam: To know ones heart in
reality.
Nh Thc Tri T Tam: Tr sang suot cua Nh
Lai, do t xem xet mnh ma phat lo (khong theo
ngi khac, khong do ngi khac)To know
ones heart in reality.
Nh Thc Tr:
1) Tr biet suot tong tng va biet tng cua ch
phap mot cach ung nh thc Knowledge of
reality, i.e. of all things whether whole or
divided, universal or particular,
distinguished from their seeming.
2) Phat TrBudha-omniscience.
3) Thc Tr: S hieu biet hay thong at ve thc
tng cua ch phap, oi lai vi quyen tr la s ky th XVIIIName of a Vietnamese Zen
thong at ve s sai biet cua cac quyen phap
The knowledge or wisdom of reality, in
contrast with knowledge of the relative.
Nh Thc X Kien: Yathabhutartha-
sthanadarsanam (skt)View of the truth of the
worldChan nh that ngha kien, ngha la cai
nhn nh that.
Nh Tinh: Ten cua mot v danh Tang Trung Hoa,
thuoc tong Thien Thai vao thi nha Minh (1368-
1644)Name of a Chinese famous monk of the
T'ien T'ai Sect in the Ming dynasty.
Nh Tnh Th L: Lam nh gieng dom la
Acted as a well sees a donkeyCong an noi ve
c duyen van ap gia Thien s Tao Sn Ban Tch
2949
va c Sn. Theo Canh c Truyen ang Luc,
quyen XVII, mot hom, Thien s Tao Sn hoi c
Sn: "Chan Phap than Phat giong nh h khong,
ng vat hien hnh, nh bong trang di ay nc,
hay th noi ly ay nh the nao?" c Sn noi:
"Nh la dom gieng." Tao Sn bao: "Noi rat hay,
nhng ch c tam phan." c Sn tha: "Hoa
Thng noi the nao?" Tao Sn noi: "Nh gieng
dom la."The koan about the potentiality and
conditions of questions and answers between Zen
Master Ts'ao-shan and Te-shan. According to the
Records of the Transmission of the Lamp (Chuan-
Teng-Lu), Volume XVII, one day, Zen master
Ts'ao-shan asked Te-shan, "The real dharmakaya
is similar to the space, manifesting through a
suitable medium (responsive manifestation), like
the image of the moon in the bottom of water.
Tell me what kind of principle is that?" Te-shan
said, "Acted as a donkey sees a well." Ts'ao-shan
said, "What you just said was good, but it was only
about eighty percent." Te-shan asked, "What's
about yours, Master?" Ts'ao-shan said, "Acted as a
well sees a donkey."
Nh Tnh Thien ong Thien S (1163-1228):
Tendo Nyojo (jap)T'ien-t'ung Ju-ching (Wade-
Giles Chinese)Tiantong Rujing (Pinyin
Chinese)See Thien ong Nh Tnh Thien S.
Nh Tram (?-1140): Ten cua mot v danh Tang
Trung Hoa vao thi Nam Tong (1127-1279)
as Name of a Chinese famous monk in the South
Sung Dynasty in China.
Nh Tr Thien S (?-1722): Ten cua mot v Thien
s Viet Nam, thuoc Thien phai Truc Lam, vao the
master, of the Truc Lam Zen Sect, in the
eighteenth century.
Nh Trng Lan Giac Thien S (1696-1733): Zen
Master Nh Trng Lan GiacThien s Viet Nam,
que tai Thang Long. Ngai sanh nam 1696, ten la
Trnh Thap, con trai Tan Quang Vng, la chau
noi Chua Trnh Can, lay con gai th t cua vua Le
Hy Tong. Mot hom, ngai sai ao go pha sau nha
e xay be can th thay trong long at co cai ngo
sen. Pho ma cho mnh co duyen vi ao Phat nen
co y muon i tu. Sau o ngai en chua Long ong
tren nui Yen T va tr thanh e t cua Thien S
Chan Nguyen. Sau khi tho cu tuc gii, va tr thanh
Phap t i th 37 dong Thien Lam Te, ngai tr
 2950

ve va tru tai chua Lien Tong, chua nay en i hen, van van. Chung ta ai roi cung se chet ch
vua T c chua oi ten Lien Phai e tranh huy khong ai song mai c vi nh luat vo thng.
cua nha vua. Tai ay ngai a thanh lap Thien Phai Khong co ni nao cho chung ta en e tranh c
Lien Tong. Ngai th tch nam 1733, vao tuoi 37. cai chet. Tuoi tho cua chung ta khong the keo dai
Thien s Nh Trng Lan Giac cung co cung mot c va moi luc qua i la mang song chung ta
quan iem vi Thien s Phu Dung ao Giai ben cang ngan lai. Khi t than en chung ta khong the
Trung Hoa hoi the ky th XI. Thien s Phu Dung nao ky keo bt mot them hai e chung ta co thi
ao Giai tin rang Sanh chang thch thien ng, gi chuyen hoa tam thc cua mnh au. Vay th
chet chang s a nguc. Buong tay i ngang ngoai ngay t bay gi va ngay trong kiep nay chung ta
tam gii, mac tnh vn bong nao buoc rang? phai tu hanh sao cho khai niem sanh t cung
Trong khi Thien s Nh Trng Lan Giac lai tin khong khac g khong sanh khong t A
rang: Vietnamese monk from Thang Long Citadel. He
Ban tung vo ban, tung vo vi lai. was born in 1696, named Trnh Thap, Tan Quang
Hoan tung vo vi kh, Vngs son and Lord Trnh Cans grandson. He
Nga ban vo lai kh, married to the fourth daughter of King Le Hy
T sanh ha tang luy? Tong. When he had the earth mound in his back
Von t khong goc, t khong ma en; lai t khong yard, he saw a lotus shoot underground. The
ma i. Ta von khong en i, t sanh lam g luy? Prince Consort thought that he had a fate with
Hanh gia tu thien nen luon nh cai chet se en vi Buddhism, so he decided to enter the monkhood.
moi ngi mot cach t nhien. Tuy nhien, hau het Later he went to Long ong Temple on Mount
moi ngi eu cam thay lo s suy t ve cai chet. Yen T to become a disciple of Chan Nguyen.
Ngi ta s rang neu ho noi ve t than th t than After receiving the complete precepts with Zen
se en gan vi ho hn. o la mot y tng sai lam. Master Chan Nguyen, he became the dharma heir
Ky that ban chat that cua kiep song la vo thng of the thirty-seventh generation of the Linn-Chih
va cai chet khong mien tr mot ai. Theo quy luat Zen Sect. Then he returned to stay at Lien Tong
t nhien, chet la mot trong bon tien trnh cua luat Temple. There he established Lien Tong Zen
vo thng, va khong the tranh khoi, th khi ngh Sect. He passed away in 1733, at the age of 37.
tng hay chiem nghiem ve s chet se khien cho Zen master Nh Trng Lan Giac has the same
i song cua chung ta co y ngha tot hn. Mot khi point of view with Zen master Phu Dung ao Giai
chung ta co kha nang chiem nghiem ve s chet la in China in the eleventh century. Zen master Phu
cai ma chung ta khong the nao tranh khoi th tat ca Dung ao Giai believes that In life, I did not
nhng th nho nhat trong i song hang ngay bong favor heaven, In death I dont fear hell. Hands and
tr nen vo ngha so vi oan ng con lai cua body extend beyond the three realms, what stop
kiep song ma chung ta ang i. Chnh c Phat a me from roaming as I please? While Zen master
tng day: Khong co y thc nao cao hn viec y Nh Trng Lan Giac believes that:
thc c tnh cach vo thng cua kiep song. V y Originally, everything is empty,
thc c nh vay se giup chung ta hieu ro rang Thing is coming from the emptiness.
luc menh chung, dong tam thc va nhng dau an Then, leaving along the emptiness.
nghiep lc ma chung ta a gieo tao se a chung We, originally neither come nor leave.
ta i en nhng kiep song mi. Hieu nh vay se How can birth and death bother us?
giup chung ta hieu rang neu trong kiep song nay Zen practitioners should always remember that
chung ta co nhng hanh ong gay ton hai cho death naturally comes to everyone. However,
ngi khac vi ong c xau th nhng dau an en most people feel uncomfortable thinking about
toi cua nhng hanh ong o se eo bam theo dong death. People fear that if they talk about death,
chay tam thc cua chung ta. Phat t thuan thanh death is coming closer. Thats a mistaken idea. In
nen luon nh rang cai chet chac chan la cang luc fact, by very nature our lives are impermanent,
cang en gan vi tat ca moi ngi, du bac vua and death is inevitable. By natural law, death id
quan hay dan gia, du giau hay ngheo, du sang hay one of the four steps of the Law of
 2951

Impermanence. Thus, death is an irrevocable Nh Y Bao Chau An: Chan a La Ni Hao Tng
result of living, its good to think about it to make AnDau an a la ni cua tc long trang gia hai
our lives more meaningful. Once we fully chan may cua Phat, mot trong 32 tng hao
recognize that we will inevitably die, all the petty Dharani seal of white hair between Buddhas
concerns that worry us in our daily life become eyebrows, one of the thirty-two signs of a
insignificant compared to the importance of BuddhaSee Tam Thap Nh Hao Tng.
following the path before our lives end. The Nh Y Bao Luan Vng a La Ni: As-You-Will
Buddha taught: There is no greater realization Jewel King Dharani.
than awareness of the impermanence of our lives. Nh Y Bnh: Bhadra-kumbha (skt)Talismanic
Such realization will help us understand that at the vaseSee Hien Bnh.
time of death, our mindstreams and the imprints of Nh Y Ca Lau La Vng: See Nh Y Cau Lau
the actions we have created go on to future lives. La Vng.
Such realization will also help us understand Nh Y Cau Lau La Vng: Maharddhiprapta
clearly that if we spend oue precious human lives (skt)Nh Y Ca lau la VngSee Kim X
acting harmfully with bad motivations, the ieu.
imprints of those actions will come with us. Nh Y Chau: Cintamani (skt)Jewel of the
Devout Buddhists should always remember that thoughtMani-gemThe talismanic pearl
death definitely comes to everyone, whether we Ngoc nh ySee Nh Y Ngoc.
are kings or mandarins, rich or poor, noble or Nh Y Kim Cang: At will VajraSee Bat Khong
ignoble. There is nowhere we can go to avoid Cung Dng Bo Tat.
death. Our lifespans cant be extended and with Nh Y Luan: Cintamani-cakra (skt)Talismanic
every passing moment, theyre becoming shorter wheel.
and shorter. When our lifespans run out, we cant Nh Y Luan Quan Am: Cintamani-cakra-
bargain for more time in order to transform our bodhisattva (skt)Ngai Quan Am tay cam hat
minds. Therefore, right now and right here, we chau, tieu bieu cho s ap ng lai nh ng ngi
should cultivate and cultivate until we reach the cau nguyenKuan-Yin with the wheel, holding
point that there is no difference between birth the pearl in her hand symbolizing a response to
and death and no birth, no death. every prayer.
Nh Ty Thien S (1602-?): Ten cua mot v Thien Nh Y Luan Quan Am Bo Tat: See Nh Y Luan
s Trung Hoa, thuoc tong Tao ong vao thi nha Quan Am.
Minh (1368-1644)Name of a Chinese Zen Nh Y Luan Quan The Am: See Nh Y Luan
master of the Ts'ao Tung Sect, who lived in the Quan Am.
Ming dynasty.
Nh Y Ma Ni: Cintamani (skt)Sacred gem
Nh Van Ky Thanh, Nh Kien Ky Nhan: Hear Nh Y chauNh y chau hay ngoc nh y, mot
with ones own ears and see with ones own loai chau bau ky dieu, co kha nang ap ng lai
eyesTai nghe mat thayIt is as if I heard with moi ieu cJewel of the thought, a fabulous
my own ears and saw with my own eyes. gem. The philosophers stone capable of
Nh Van: Chang khac g mayLike a cloud. responding to every wish.
Nh Van: Giong nh mayLike a cloud. Nh Y Ma Ni Bnh: Bnh bau Nh YA vase of
Nh Y: sacred gemSee Nh Y Ma Ni.
1) Theo nh y muon: According to desire Nh Y Ma Ni a La Ni Kinh: Cintamani-
Complete powerAt will. dharani-sutra (skt)Padmacintamani-dharani-
2) Mot trong ba hnh thc cua A Suc Be Phat sutra (skt)Sutra on magical words of sacred
Complete Power, one of the three forms of gem.
Aksobhya Buddha. Nh Y Man Du: Aradanakalpalata (skt)
Nh Y Am: See Mat No Th Nha Tap Phc La Buddha's stories written in SanskritPhat truyen
(1). bang tieng Phan.
Nh Y Bao Chau: See Nh Y Ma Ni.
 2952

Nh Y Ngoc: Cintamani (skt)Yid shin norbu Nh Y Tuc Th Hien: Iddi-pratiharya (p)

(tib)Cinta-ManiManiWish-Fulfilling Rddhipratiharya (skt)Than Thong Bien Hien
GemNgoc Minh Chau hay ngoc Ma Ni ch co Manifestation of power of ubiquity
ni coi tri va rong, no cho phep chu nhan cua no Manifestation of magical psychic power of
c nhng g mnh muon. Bay gi no ch c ubiquity.
dung nh an du ma thoi. Ngi ta noi vien ngoc Nh Y Tuc Thong: See Than Tuc Thong.
nay cung co cong nang hien ra tat ca nhng g ma Nh Y Vo Tham: Able to gratify every wish and
ngi ta ao c. No tieu bieu cho s v ai va c without desire.
hanh Phat cung nh Thanh ien Phat giaoA Nh Lam Lng Ta Thien S: Ten cua mot v
jewel said to exist in the naga or deva realms Thien s Nhat Ban, thuoc tong Lam Te, vao the
which gave the owner whatever he or she wanted. ky th XIV. Nam 1368, S du hanh sang Trung
Now it is used mostly metaphorically. This jewel Hoa hanh cc khap ni e tham van Thien. en
is also said to possess the power of producing nam 1376, S tr ve Nhat Ban, noi phap Thien S
whatever one desires. It symbolizes the greatness Xuan Oc Dieu Ba xien dng Thiep Phap cho
and virtue of the Buddha and the Sacred Buddhist khoang 93 Thien vien cua phai Tng Quoc T
scriptures. (mot trong nhng phai quan trong cua tong Lam
Nh Y Phat: Nh Y than (Y sinh than)Than Te tai Nhat Ban)Name of a Japanese Zen
Phat oi vi ch v Bo Tat th hien tuy theo y master, of the Rinzai Zen Sect, in the fourteenth
muon va nhu cau cua chung sanhAt will body, century. In 1368, he traveled to China to wander
appearing according to wish and need. everywhere to visit and study Zen with a variety
Nh Y Than: Rddhi (skt)Than lc ni than of Zen masters. In 1376, he returned to Japan and
Magic power exempting the body from physical became a dharma heir of Zen master Shunnoku
limitationsSee Nh Y Phat. Myoha (1311-1388) to teach Zen teachings for
Nh Y Thong: Rddhipada or Rddhi-Saksatkriya around 93 Zen monasteries of the Shokokuji
(skt)Deva-foot-ubiquityThan Canh Tr branch (one of the most important branches from
ThongThan tuc thongThan thong xuat hien Lin-Chi school in Japan).
bat c au, bay hay i theo y mnh khong ngan Nhng Ngu Ly ong N: Janguli (skt)Ten cua
ngaiSupernatural power to appear at will in any mot v thien nName of a goddess.
place, to fly or go without hindrances, to have Nhng Tien: Van y nh cuAs beforeAs
absolute freedom. previously.
Nh Y Thu: Kalpadruma (skt)Kalpaviksha Nhng iem Nong Toi Hau: Last warm spots
(skt)Kiep Ba ThuCay c nguyenWish- after the death, before the entire body turns
fulfilling tree. coldPham mot khi ngi a chet th than the tr
Nh Y Toa: T the ngoi Tan Ban, chang phai kiet nen lanh gia v hoa ai a tat mat. Tuy nhien sau
gia, chang phai ban gia, ma hai bap chan treo khi a tat th roi, nhng trong than the cung van
nhau (bap chan nay di bap chan kia)A sitting con co c mot cho nong toi hau trc khi hoan
posture that is neither full lotus nor half lotus, this toan tr nen lanh gia, co khi en bon nam tieng
is a posture with two calves cross together (one ong ho ma hi nong toi hau ay cung van con
under the other). amOnce death arrives, the body will turn cold
Nh Y Trng: Danda (skt)Nyoi (jap)Wish- because the great fire has already burned out.
fulfilling staffWish-fulfilling stickBong Even so, after all breathing has ceased, in the
trng (cay gay) c nguyen nh y. body there is one last warm spot before the entire
Nh Y Tuc: Rddhipada (skt)Power of body turns cold. Sometimes this warm spot will
ubiquityMagical psychic power of ubiquity remain for as long as four hours after the person
Road powerRoad to successLc cua s co has diedSee Luc iem Tai Sanh.
mat khap ni cung lucCon ng hay ao lc Nhng ieu Tham Chieu Ln: Mahapadesa
a en giac ngo. (p)Great citationsSee Bon ieu Tham Chieu
Ln.
 2953

Nhc: 1) Nhc bang: Supposing, if, in case; 2) Trung Hoa (265-316)Name of an Indian monk
Yeu uoi: Feeble, weak, faint. who came to China to translate sutras from
Nhc Am Thong Van Thien S (1604-1655): Sanskrit into Chinese in the Western Chin Dynasty
Ten cua mot v Thien s Trung Hoa, thuoc tong in China.
Lam Te vao cuoi thi nha Minh au thi nha Nhc Ngu (1055-1126): Ten cua mot v danh
ThanhName of a Chinese Zen master of the Tang Trung Hoa vao thi Bac Tong (960-1127)
Lin-chi Sect in the end of the Ming dynasty and Name of a Chinese famous monk during the North
the beginning of the Ch'ing dynasty in China. Sung Dynasty in China.
Nhc Dung Tang: Cariya-pitaka (p)Basket of Nhc Pham Nhc Thanh: Bat ke pham
ConductSee S Hanh Tang. thanhIrrespective of the ordinary or the sage
Nhc Kien Ch Tng Phi Tng, Tac Kien Regardless of the ordinary or the sageCong an
Nh Lai: If one sees that forms are not forms, he noi ve c duyen Thien s Chan Tnh Khac Van
then sees BuddhaMot v Tang ang tung kinh thuyet phap cho ai chung ve Phat tanh ni pham
Kim Cang: "Neu thay cac tng khong pha la phu va Thanh chung. Theo Khac Van Ng Luc,
tng, tc la thay Nh Lai." Mot v Thien s i mot hom Thien s Khac Van noi vi chung hoi:
ngang qua nghe c, ben noi vi v Tang: "Ong "Moi ngi! Co phai long t tin cua mnh a i u
tung sai roi. Kinh noi nh vay: 'Neu thay cac xa roi khong? Neu a i en nh cua niem tin vao
tng la tng, tc la thay Nh Lai.'" V Tang t nga, th phai biet 'bat ke pham Thanh', t tanh
phan oi, "Nhng g Thien s va noi la trai han can ban chnh la Phat. Vao thi o, cac thien s
vi li trong kinh!" Thien s ben ap: "Lam the luon khuyen cac o e cua mnh ng bam vao
nao ma mot ngi mu oc kinh c?" ay la loai van t. Van t c coi nh la mot phng tien
cong an "mac nhien phu nhan", ngha la, loai cong giup chung ta lanh hoi Thien. Chung ta se thay ro
an giai minh chan ly Thien bang loi phat bieu h hn qua cuoc van ap sau ay cua ngai Chan Tnh
hoa hoac phe bo. Vi loai cong an nay, chung ta Khac Van va mot v Tang. Mot hom, mot v Tang
thng cao buoc cac Thien s la phu nhan. Nhng hoi: "Phat la ai?" S ci het sc sang khoai. V
ky that ho chang phu nhan g ca, nhng g ho a Tang lai hoi: "Cho con hoi co g ma ang ci?"
lam ch nham e vach ro ra cac ao tng cua S ap: "Ta ci ong co at y theo van t suong."
chung ta cho vo hu la hu, hu la vo hu, van V Tang noi: "Khong ng ba nay xui xeo." S
vanA monk was reciting the Diamond Sutra: "... ben keu: "Khoi lam le!" Sau o v Tang lui ve
if one sees that forms are not forms, he then sees trong chung. Nhan o S lai noi: "Kien giai cua
Buddha." A Zen Master was passing by and heard ong van theo van t." o cung la ly do nay ma ve
it. he then said to the monk, "You recite wrongly. sau nay neu co ai hoi, "Phat la ai?" Co vai v thien
It goes like this: 'If one sees that forms are forms, s ch ap: "Mieng la ca hoa." Ve cau hoi "Phat
he then sees Buddha.'" The monk exclaimed, la ai?" moi Thien s muon cho e t cua mnh mot
"What you have said is just opposite to the words kha canh lanh hoi khac nhau. Tat ca nhng giai
of the Sutra!" The Zen Master replied, "How can a ap khong nhat thiet phai ch vao mot phng
blind man read the Sutra?" This is an "implicit- dien nao o cua Phat, v het thay eu tuy c
negative" koan, a kind of koan that illustrates Zen- duyen trong khi hoi. Va qua nhng s kien nay,
Truth through "nullifying" or abrogating chung ta thay ngay ay Phat khong con la mot
expression. With this type of koan, we usually thc the sieu viet c bao trum gia nhng hao
accuse the Zen masters of being negatory. But in quang cua coi tri; ngai cung la mot con ngi nh
fact, they did not negate anything. What they have chung ta, ang tro chuyen vi chung ta, va ngai
done is to point out our delusions in thinking of the hoan toan la mot con ngi co the lam quen c.
non-existent as existent, and the existent as non- Va do o, neu ngai co phong ra anh sang nao,
existent, and so on. chung ta phai kham pha, v no khong la cai co san
Nhc La Nghiem: Ten cua mot v danh Tang An e cho chung ta tiep nhanThe koan about the
o en Trung Hoa e phien dch kinh ien t potentiality and conditions of Zen Master K'o-
Phan ng sang Hoa ng trong thi Tay Tan ben wen's on the Buddha-nature in the ordinary and
 2954
the sage. According to The Record of K'o-wen,
one day, Zen master K'o-wen said to the
congregation, "Everyone! Has your self-belief
gone far enough? If you have reached the zenith
of belief in self, then you know that 'regardless of
the ordinary or the sage', the self-nature is
fundamentally Buddha. The constant advice given
by the Zen masters to their monks is not to cling to
the letter. The letter is what is known technically
as some means to help one out in the
understanding of Zen truth. We can understand a
little bit clearer with the following 'Mondo'
between Chen-ching Ke-wen Chen-ching Ke-wen
and a monk. One day, a monk asked Zen master
Chen-ching Ke-wen, "Who is the Buddha?" The
master laughed most heartily. The monk said, "I
do not see why my question makes you laugh."
The master said, "I laugh at your attempt to get
into the meaning by merely following the letter."
The monk said, "Inadvertently I have lost the
bargain." The master then called out, "No need of
your making bows now!" The monk now went
back to the company, whereupon the master
remarked again, "Your understanding as ever
follows the letter." This was the reason that in
later times, when asked, "Who is the Buddha?",
some Zen masters just answered, "The mouth is
the gate of woes." Regarding the question of
"Who is the Buddha?", each Zen Master wants to
give his disciple a different aspect in
understanding of what or who the Buddha is. All
the answers do not necessarily point to one aspect
of Buddhahood; for they are conditioned by the
circumstances in which the question was evoked.
And through these facts, we can see the Buddha is
here no more a transcendental being enveloped in
heavenly rays of light, He is also a gentleman like
ourselves, walking among us, talking with us,
quite an accessible familiar being. And therefore,
whatever light he emits is to be discovered by us,
for it is not already there as something to be
perceived.
Nhc Phan: Ten cua mot v danh Tang Trung continued, The answers I have just given you
Hoa vao thi Nam Tong (1127-1279)Name of a cannot be exhausted in an incalculable eon.
Chinese famous monk in the South Sung Dynasty
in China.
Nhc V: V sao? The nao?Why? How? intention of gaining, then it is just like a barking
Theo Canh c Truyen ang Luc, quyen V, va
Hue Trung Quoc S Ng Luc, tap 3, mot hom, co
mot v Tang hoi: "V sao Phat tanh cua Hoa
Thng hoan toan khong sanh diet? V sao Phat
tanh phng Nam th na sinh na diet, na
khong sinh diet?" Hue Trung noi: "Xanh xanh truc
biet thay eu la Chan nh, r r hoa vang au
chang la Bat nha. Co ngi chang chap nhan, cho
la ta thuyet, co ngi lai tin, noi la chang the ngh
ban. Chang biet the nao (nhc v)?" Mot v s
khac lai hoi, Thien s thay mi phng h
khong la phap than chang? Quoc S ap, Lay
tam tng nhan, o la thay ien ao. V s lai
hoi, Tam tc la Phat, lai can tu van hanh chang?
Quoc S ap, Ch Thanh eu u hai th trang
nghiem (phc hue), nhng co tranh khoi nhan
qua au. oan Quoc S noi tiep, Nay toi ap
nhng cau hoi cua ong cung kiep cung khong het,
noi cang nhieu cang xa ao. Cho nen noi: Thuyet
phap co s ac, ay la da can keu; thuyet phap
khong s ac, ay goi s t hong.According to
The Records of the Transmission of the Lamp
(Chuan-Teng-Lu), Volume V, and Nan-yang Hui-
chung's records of Teachings, volume III, one day,
a monk came and asked National Teacher, Hui-
chung, "Why does the Master's Buddha-nature
completely not have birth and death? Why is that
from the Southern Region half birth and death,
and half is not birth and death?" Hui-chung said,
"The greenish bamboo is all Suchness; the
yellowish flowers are all Prajna. Someone does
not accept and says it's a false doctrine; someone
accepts and says it's inconceivable. How is it
about?" Another monk asked, When a Zen
master observes that everything in the ten
directions is empty, is that the dharmakaya? The
National Teacher said, Viewpoints attained with
the thinking mind are upside down. A monk
asked, Aside from mind is Buddha, are there any
other practices that can be undertaken? The
National Teacher said, All of the ancient sages
possessed the two grandattributes, but does this
allow them to dispel cause and effect? He then
Saying more would be far from the Way. Thus it is
said that when the Dharma is spoken with an
 2955

fox. When the Dharma is spoken without the Nht D: Ekatva-anyatvaUnity-cum-

intention of gaining, then it is like a lions roar. differentiationMonism and pluralismOne and
Nhc Xung: Thien s Trung Hoa, thuoc Van manyOneness and otherness.
Mon tong vao thi nha Tong (960-1279)Chinese Nht ai: See Nhat ai.
Zen master of the Yun-Men Sect (established by Nht ai Giao: See Nhat ai giao.
Zen master Yun-men) in the Sung Dynasty in Nht ai Tam oan: Ba thi ky thuyet phap cua
China. PhatThe three sections (divisions or periods) of
Nhng Ngu Ly ong N: Janguli (skt)Ten Buddhas teaching in his life-time.
cua mot v thien nName of a goddess. Nht ai Tam Thien The Gii: A great
Nhng Tai Ve a Atharva Veda (skt)Gom chiliocosmos or universe of the three kinds of
nhng bai chu e cau nguyenThe fourth Veda, thousands of worlds.
dealing with sorcery or magic. Nht ao: The one way.
Nhng: Cau nguyen e ngan nga (tieng bnh Nht ao Than Quang: Inner lightIntuitive
dan goi la le tong gio)To pray to avert. wisdom.
Nhng Na Bat a La: Jnanabhadra (skt)Tr Nht ao Vo Vi Tam: Unconditioned mind of the
Hien, ten cua mot v danh Tang An o en Trung single pathTam nhat ao xa la moi hnh tng
Hoa vao thi nha ng (618-907) e phien dch hu viMind apart from all ideas of activity or
kinh ien va truyen ba Phat phapName of an inactivity.
Indian famous monk who came to China during Nht a: See Nhat a.
the T'ang Dynasty in order to translate sutras and Nht iem Linh: Chuong mot iem (mot chn
to spread the Buddha-dharma. chong)The one-pronged bell.
Nhng Nguyet Thc: See Nhng Nhat Thc. Nht iem Tru: See Nhat iem Tru.
Nhng Nhat Thc: Ngoai ao tin rang hoc co Nht (Hang) Ha Sa: As the sands of one Ganges
the cau nguyen e ngan nga hay tranh tai hoa river.
gay ra bi nhat thc hay nguyet thc. ao Phat Nht ien Ca: Atyantika (skt)See Nhat Xien
khong bao gi tiep tay cho loi cau ao quai la e.
nayExternalists believe that they can pray to Nht Ha: The summer retreat of 90 days, usually
avert the calamity threatened by an eclipse of sun. from the 16th of the 4th month to the 15th of the 7th
Buddhism never supports this rediculous exercise. month.
Nhng Tai: Nghi thc cau nguyen le tong gio Nht Hanh Tam Muoi: See Chan Nh Tam
Ceremonies to avert calamity. Muoi.
Nhng Nh: Shanka (skt)Ten cua v chuyen Nht Hnh: An appearanceA lifetimeA
luan vng vao thi c Phat Di Lac hien than period of an individual existence.
coi Ta BaName of a great world-ruler at the Nht Hoa: See Nhat Hoa.
time Maitreya appears in this world. Nht Hoa Ngu V Giao: Nam v hay nam thi ky
Nht: Eka (skt)Ekam (skt)MotOne. thuyet giao cua c Phat c nh ngha theo
Nht Am Giao: The one-sound teachingThe trng phai Thien Thai: Hoa Nghiem, A Ham,
totality of the Buddhas doctrine. Phng ang, Bat Nha, va Phap Hoa hay Niet
Nht Bao: See Nhat bao. BanThe five tastes or periods of the Buddhas
Nht Bien: One recital of Buddhas name. teaching as defined by Tien Tai school:
Nht Canh: A phenomenon which is objective in Avatamsaka (Hua-Yen), Agama, Vaipulya,
causing karma, i.e. smoke is an objective Prajna, and Lotus or Parinirvana.
phenomenon in causing any karma in ones life. Nht Hoa Tam Le: See Nhat Hoa Tam Le.
Nht C: An opportunity which is subjective in Nht Hng ai Tha T: A monastery wholly
causing karma. Mahayana.
Nht Cu Chi Sanh: See Nhat cu chi sanh. Nht Hng Thanh Tnh Vo Hu N Nhan: See
Nhat Hng Thanh Tnh Vo Hu N Nhan.

Nht Hng Tieu Tha T: A monastery wholly
Hinayana.
Nht Khong: All is emptyNon-material.
Nht Ky: A lifetime.
Nht Lai: Sakrdagamin (skt)T a Ham Qua
Ch con tr lai tai sanh mot lan na ma thoi Only
one more return to mortality.
Nht Lai ao Tam: Path consciousness of One-
returning.
Nht Lai Qua Tam: Fruition consciousness of
Once-returning.
Nht Lu: On the same flowOf the same class.
Nht Ma Van Tien: Nghe mot li xui duc cua ma
vng, v nh van mui ten oc va ban raTo
listen to one Mara-temptation opens the way for a
myriad Mara-arrows.
Nht Mon: The one door out of mortality into
Nirvana or into the Pure LandThe Pure Land
door.
Nht Mon Pho Mon: The one door is the all-
doorBy entering the one door all doors are
opened.
Nht Nghiep: A karmaA karma-cause,
causative of the next form of existence.
Nht Nh: According to the criterion in
Mahayana doctrine, all is Bhutatathata; however,
with the Hinayana criteria of impermanence, non-
personality, and nirvanaTheo giao ly ai tha,
tat ca eu la Chan Nh; tuy nhien, co ba tieu
chuan theo Phat giao Nguyen Thuy la vo thng,
vo nga va niet ban.
Nht Nht Nht Da: A day and a night.
Nht Nht Phat: A One-Day BuddhaOne who
lives a whole day purely.
Nht Nht Tam Thi: The three divisions of a
day (morning, noon and evening).
Nht Niem: A thoughtA concentration of
mindA momentKhoang thi gian o c cua
mot niem thay oi t 60 sat na tr len A time of
a thought, of which there are varying
measurements from 60 ksana upwards.
Nht Niem Bat Sinh: Not a thought arisingSee
Nhat Niem.
Nht Niem Nghiep Thanh: See Nhat Niem
Nghiep Thanh.
Nht Niem San Han Khi, Ba Van Chng
Mon Khai: Khi chung ta e cho t tng san han
2956
khi len la chung ta t m ca cho hang trieu
chng ngai i vaoWhen we allow an angry
thought to arise, we open the door to millions of
obstructions.
Nht Niem Tam Thien: To see the universe as a
thoughtMot niem bao trum chung sanh trong ca
tam thien ai thien the giiIn one thought to
survey or embrace the three thousand worlds, or a
chiliocosmos with all its forms of existence.
Nht Niem Van Nien: See Nhat niem van nien.
Nht Phap: A dharma or law.
Nht Phap An: The seal or assurance of the one
truth or law.
Nht Phap Gii: A universeThe bhutatathata
considered in terms of mind and as a wholeA
spiritual realm.
Nht Phap Tam: A mind universal, above
limitations of existence or differentiation.
Nht Phat Quoc o: See Nhat Phat the gii.
Nht Phat The Gii: See Nhat Phat the gii.
Nht Phat Tha: The One Buddha-VehicleSee
Nhat Phat Tha.
Nht Phat Tnh o: See Nhat Phat Tnh o.
Nht Quang Tam Ton: See Nhat Quang Tam
Ton.
Nht sanh: A whole lifetime.
Nht Sanh Bat Pham: Life-long innocence,
especially sexual misconduct.
Nht Sanh Bo X: Eka-jati-prati-baddhaA
name for Maitreya, who is to be the next Buddha
in this world.
Nht Sanh Nhap Dieu Giac: Buddha-
enlightenment can be attained by any in one
lifetime, i.e the present life.
Nht Sat: See Nhat sat.
Nht Sat Na: See Nhat sat na.
Nht Tam Muoi: See Nhat Tam muoi.
Nht Tanh Tong: See Nhat Tanh Tong.
Nht Tam: BhutatathataWith the whole mind
or heartOne mind or heartThe universe as
one mind or as a spiritual unity.
Nht Tam Bat Loan: One-pointedness of mind
One-pointed mindSingleminded
concentrationThe absolute necessary condition
for achieving rebirth in the Pure Land.
Nht Tam Niem Phat: Reciting the Buddhas
name with one mind or Singlemindedness.

Nht Tam Tam Hoac: Ba moi nghi hoac trong
tam cua mot v Bo Tat la kien t, tran sa va vo
minhThree doubts in the mind of a bodhisattva,
producing fear, illusion (kien t) and confusion
through multiplicity of duties (tran sa) and
ignorance (vo minh).
Nht Tam Tam Quan: Three insights in one
thoughtKhong, Trung va Gia ch do cai nhn cua
tam ma thoiThe simultaneous vision of past,
present and futureThe void, the mean, and the
seeming, are all aspects of the one mind.
Nht Tam Tam Tr: One mind and three aspects
of knowledge (emptiness, unreality, and within).
Nht Tam Tc Nht Thiet Tam: One mind is all
minds, all minds are one mind.
Nht Tam Xng Danh: With one-pointedness
mind to call on the name of either Amitabha or
Kuan Shi Yin.
Nht Tang Nht Giam: Theo Trung Hoa Phat
Hoc T ien do Giao S Soothill bien soan nam
1934, mot tieu kiep trong o nhan sinh tang t
mi len en 80.000 nam va roi giam tr lai mi. canh lien he cua chung t qua kh, en hien tai va
Vao the ky au nhan sinh tang len 11 nam, cuoi
the ky th hai tang thanh 12 nam, va c the tang
len 80.000 nam; roi giam xuong cung theo ty le
nay cho en khi tuoi tho ch con la 10 nam.
Nguyen thi ky tang giam trong 16.800.000 nam
c goi la mot tieu kiepAccording to the
Dictionary of Chinese Budhist Terms compiled by
Professor Soothill in 1934, a small kalpa during
which a human lifetime increases from ten years
to 80,000 years and then decreases back to ten. At
the first of the century the increases is to 11 years;
at the end of the second century to 12 years and so
on till a lifetime lasts 80,000 years; then decreases
in the same ratio till 10 is reached. The whole
period of accretion and declension covers a small
kalpa (16,800,000 years).
Nht Thanh Nht Thiet Thanh: See Nhat Thanh
Nhat Thiet Thanh.
Nht Thien: See Nhat Thien.
Nht Thien Nh Bach Cong c: See Nhat
Thien Nh Bach Cong c.
Nht Thiet: AllThe whole.
Nht Thiet Bien Tr An: See Nhat Thiet Bien Tr
An.
Nht Thiet Chan Ngon Chu: See Nhat Thiet
Chan Ngon Chu.
2957
Nht Thiet Chung Sanh: All beings.
Nht Thiet Chung Sanh Chi T Phu: See Nhat
Thiet Chung Sanh Chi T Phu.
Nht Thiet Giai Thanh Phat: See Nhat Thiet
Giai Thanh Phat.
Nht Thiet Chung Sanh Giai Hu Phat Tanh,
Giai Tac Phat ao, Giai Thanh Phat Qua : All
beings have Buddha-nature, can practice dharma
and can become Buddhas.
Nht Thiet Chung Sanh Hy Kien Phat:
Sarvasattva-priya-darsana (skt)V Phat ma khi
thay Ngai chung sanh cam thay hoan hy The
Buddha at whose appearance all beings rejoice.
Nht Thiet Chung Sanh Nhc Hu Van Phap
Gia Vo Nht Bat Thanh Phat (Kinh Phap Hoa
Pham Phng Tien): If there be any who hear the
dharma, not one will fail to become Buddha.
Nht Thiet Chung Dieu Tam Muoi: See Nhat
thiet chung dieu tam muoi.
Nht Thiet Chung Tr: Phat tr (theo Tr o
Luan), toan tr hieu biet ve van hu va moi kha
v laiBuddha-knowledge, or perfect knowledge
of all things in their every aspect and relationship,
past, present and future (according to the Maha-
Prajna-Paramita Sastra).
Nht Thiet Ch Phat: All Buddhas.
Nht Thiet Hoa Phat Quang Mink Ke: Crest of
Light Emanated by All Buddhas.
Nht Thiet Hu Tnh Chung: SarvabhavaAll
things or beingsAll sentient beings.
Nht Thiet Kinh: See Nhat Thiet Kinh.
Nht Thiet Ngha Thanh: See Nhat Thiet Ngha
Thanh.
Nht Thiet Nguyen Hai Am Bu Vng: Crest
of Most Excellent Jewels of the Sound of the
Ocean of All Vows.
Nht Thiet Nhan Trung Ton: The most honored
among men.
Nht Thiet Nh Lai: SarvatathagataAll
TathagatasAll the Buddhas.
Nht Thiet Nh Lai Bao: See Nhat Thiet Nh
Lai Bao.
Nht Thiet Nh Lai Ch Phap Bon Tnh Thanh
Tnh Lien Hoa Tam Muoi: A lotus-samadhi of
Vairocana from which Amitabha was born. It is a
Tathagata meditation, that the fundamental nature

of all existence is pure like the lotus.
Nht Thiet Nh Lai nh: See Nhat Thiet Nh
Lai nh.
Nht Thiet Nh Lai Kim Cang The Gii: The
original oath of every Tathagata that all creatures
shall become as himself.
Nht Thiet Nh Lai Nhan Sac Nh Minh Chieu
Tam Ma a: A Vairocana-samadhi, in which the
light of Tathagata-eye stream forth radiance.
Nht Thiet Nh Lai Tat nh An: The sign of
the assurance of attaining Buddhahood.
Nht Thiet Nh Lai Tr An: A sign of the
wisdom of all buddhas.
Nht Thiet Nht Tam Thc: See Nhat Thiet
Nhat Tam Thc.
Nht Thiet Phap: Sarva-dharmaAll thingsAll
laws, existences or beings.
Nht Thiet Phap Khong: Tanh khong cua het
thay moi s vat va hien tngUnreality of all
thingsSee Nhat Thiet Phap Khong.
Nht Thiet Phat Hoi: The assembly of all
Buddhas.
Nht Thiet Phat Quang Minh Ma Ni Ke : Crest
of Spew of Jewels Emanating the Halos of All
Buddhas.
Nht Thiet Phat Tang Quan: Crown of Jewels
Which Give Birth to All Buddhas.
Nht Thiet Phat Tam An: The sign on a
Buddhas breast, especially that onVairocanas
(Ty Lo Gia Na)The sign of Buddha-mind.
Nht Thiet Pho Mon Than: See Nhat Thiet Pho
Mon Than.
Nht Thiet The Gian Quan: Crown Beyond All
Worlds.
Nht Thiet Th Hien H Khong Bnh ang
Tng Ma Ni Vng Trang Nghiem Ke: Crest
Adorned with Jewels Showing
Nondifferentiation of All Surfaces of Space.
Nht Thiet Tr: SarvajnaBuddha wisdom
Perfect knowledgeOmniscienceTr cua hang
Thanh Van va Duyen Giac, cho rang ch phap la
khong that (theo Tr o Luan)Sravaka (thanh
van) and Pratyeka-buddha (Duyen giac)
knowledge that all the dharma or laws are void
and unreal (according to the Maha-Prajna-
Paramita Sastra).
Nht Thiet Tr a: The state or place of Buddha
2958
wisdom.
Nht Thiet Tr Tang: The storage of Buddha-
wisdom.
Nht Thiet Tr Thanh Tu Nh Lai: All-
Knowing-Accomplished Thus Come One.
Nht Thiet Vo Chng Phap An Minh: See
Nhat thiet vo chng phap an minh.
Nht Thiet X: Samanta (skt)Everywhere
Universal.
Nht Thi: Ekasmin samayeOn one occasion
(part of the usual opening phrase of a sutra).
Nht Tha: See Nhat Tha hay Nhat (Phat)
Tha.
Nht Tha Bo e: See Nhat Tha Bo e.
Nht Tha Chi Bao: The pearl of the One-Yana
(the Lotus Scriptures).
Nht Tha Cu Canh Giao: See Nhat Tha Cu
Canh giao.
Nht Tha Dieu ien: See Nhat Tha Dieu
ien.
Nht Tha Hien Tanh Giao: See Nhat Tha
Hien Tanh Giao.
Nht Tha Kinh: See Nhat Tha Dieu ien.
Nht Tha Phap Mon: See Nhat Tha Phap
Mon.
Nht Tha Vien Tong: See Nhat Tha Vien
Tong.
Nht Thc:
1) Ngay an mot lan: A meal a day.
2) See Nht Nh.
Nht Thc Canh Gii: See Nhat Thc Canh Gii.
Nht Thc Tha: See Nhat Thc Tha.
Nht Thc Tng: Phat tanhTrang thai chan
nh, vt tren moi bien d va thoi chuyen
Budha-natueThe state of bhutatathata, which is
above all differentiation and immutable.
the Nht Thc Vien Tha: See Nhat thc vien
tha.
Nht Thc Vien Tong: See Nhat Thc Vien
Tong.
Nht Thc Vo Tng: See Nhat thc vo tng.
Nht Tieu Kiep: A small kalpaA period of the
growth and decay of a universeSee Nhat Tang
Nhat Giam.
Nht Tnh: All beings have one and the same
nature with Buddha.
Nht Tnh Tong: See Nhat Tanh Tong.
 2959

Nht Toa Thc: See Nhat Toa Thc. Nht Chung Thien Sanh: Isaku (skt)
Nht Tran: Hat buiA grain of dust. Suryavamsa (skt)See Nhat Chung Thien Sanh.
Nht Tran Phap Gii: Tat ca trong mot tran sa. Nht Cung: Cung ien mat tri, ni tru ngu cua
Mot tran sa la mot tieu vu tru hoan toan The Nhat Thien TThe sun-palace, the abode of the
whole in an atom, auniverse in a grain of dust. sun ruler.
One grain of dust is a microcosmo of the universal Nht Dien Phat: Moon-Face BuddhaSee Nhat
whole. Dien.
Nht Trung Nht Thiet Trung: Tanh chan thc, Nht Dieu: See Nhat Dieu.
ly, va s eu nh nhauThe three aspect of Nht Dung: Daily useDaily expenses.
reality, noumenon, and phenomenon are identical Nht Gii an: The altar of the law.
in essence. Nht Ky: JournalDiary.
Nht T Tam Le: See Nhat T Tam Le. Nht Lien: Nichiren (Jap)Nitchiren (Jap)See
Nht Tc: A breath. Nhat Lien.
Nht Tc Ban Bo: Half a step at a breathing on Nht Lien Bo Tat: Nichiren (Jap)Nitchiren
arising from meditation. (Jap)See Nhat Lien.
Nht Tc Nht Thiet, Nht Thiet Tc Nht : Nht Lien ai Thanh Nhan: Nichiren-Daishonin
See Nhat Tc Nhat Thiet, Nhat Thiet Tc Nhat. (jap)See Nhat Lien.
Nht Tng: LaksanaOne aspect in contrast Nht Lien Tong: Nichiren-shu (jap)See Nhat
with diversityThe one mind in all thingsThe Lien Tong.
universal mind. Nht Luan: The sun disc, which is the exterior of
Nht Tng Phap Mon: The method with which the sun palace of the sun ruler.
all cultivators are able to reach a stage beyond Nht Luan Tam Muoi: See Nhat Luan Tam
differentiation where all is seen as a unity. Muoi.
Nht Tng Tam muoi: Nht hanh tam muoi Nht Ngung Trung: See Nhat Ngung Trung.
See Chan Nh Tam Muoi. Nht Nguyet: Sun and moon.
Nht Tng Tr: The wisdom that all is Nht Nguyet ang Minh Nh Lai: See Nht
bhutatathata and a unity. Nguyet ang Minh Phat.
Nht Tng Vo Tng: One-ness means none- Nht Nguyet ang Minh Phat: Candra-Surya-
nessNo diversity. Pradipa (skt)See Nhat Nguyet ang Minh Phat.
Nht Vang: One passage. Nht Nguyet Tnh Minh c: Candra-vimala-
Nht Vi Tran: A particle of dustThe smallest surya-prabhasa-sri (skt)See Nhat Nguyet Tnh
particleA microcosm of the universe. Minh c.
Nht Vo Ngai ao: The one way without Nht Nguyet Tnh Minh c Nh Lai: Candra-
barrierThe end of reincarnations in nirvana. vimala-surya-prabhasa-sri (skt)See Nhat
Nht Xien e: Icchantika or Atyantika (skt) Nguyet Tnh Minh c.
oan thien can giaThe wickedSee Nhat Xien Nht Quang: Sunlight.
e. Nht Quang Bo Tat: Surya-prabha (skt)See
Nht Xoa Cu Vng: Isaku (skt)Suryavamsa Nhat Quang Bo Tat.
(skt)See Nhat Chung Thien Sanh. Nht Quang Minh Bo Tat: See Nhat Quang
Nht: See Nhat. Minh Bo Tat.
Nht Ban: See Nhat Ban. Nht Quang Tran: Vataya-nacchidra-rajas
Nht Ban at Ma Tong: See Thien Tong. (skt)Motes in a sunbeamSee Khch Du Tran.
Nht Bnh: Every day work. Nht Sanh Phat: Adityasambhava-Buddha
Nht Chieu: Divakara (skt)See Nhat Chieu. (skt)Born-From-the Sun BuddhaSun-Birth
Nht Chung: Surya-ramsa (skt)Surya-vamsa Buddha.
(skt)See Nhat Chung. Nht Tang Hoa Nhan Th: See Nhat Tang Hoa
Nhan Th.

Nht Tang: Sun Matrix.
Nht Thien: Suryadeva (skt)Ten cua mot v s
An oName of an Indian monk.
Nht Thien Chung: See Nhat Thien Chung.
Nht Thien T: Supra (skt)See Nhat Thien T.
Nht Tinh Ma Ni: See Nhat Tinh Ma Ni.
Nht Tinh Tu: Naksatratara-raja-ditya (skt)See
Nhat Tinh Tu.
Nht Trang: Endowed with Sunlike Knowledge.
Nht Trien Tam Muoi: Suryavarta-samadhi
(skt)See Nhat Trien Tam Muoi.
Nht Tung: Daily recitation.
Nht Tuyen Tam Muoi: Suryavarta (skt)See
Nhat Tuyen Tam Muoi.
Nht Tng Quan: See Nhat Quan Tng.
Nht Xuat Luan Gia: See Nhat Xuat Luan Gia.
O c ban ra trc thi c Phat Oai Am Vng.
Oa: 1) Cai noi: A pan; 2) oi v hay b tat: Socks
or stockings.
Oa au: V Tang lo viec nau nng trong t
vienThe one who attends to the cooking-stove,
etc., in a monastery.
Oa Giac Cong Danh: Cong danh nh cai sng con
sen, y noi cai li rat nhoPosition and fame are
just like the snail's horns, i.e., position and fame
are very small, indeed.
Oa T: Noi (nau an). Thien dung t nay e ch s
viec cc ky quan trongPot (used to cook foods).
In Zen, the term indicates some extremely
important things.
Oai Am Na Ban: Trc thi c Phat Oai Am
Vng, ch thi ai cach ay rat xaBefore the
time of the king with the awe-inspiring voice
Buddha. The term means a very long time ago.
Oai Am Tien Nhat Tien: Mot mui ten c ban
ra trc thi c Phat Oai Am Vng. Trong thien,
t nay c dung e ch Phat tanh co san cua
chung sanhOne arrow, shot out before before
the time of the king with the awe-inspiring voice
Buddha. In Zen, the term indicates available
(inborn) Buddha-nature in all sentient beings.
Oai Am Vng: Bhismagarjita-ghosasvara-raja
(skt)King with the awe-inspiring voiceUy Am
2960
VngCon 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).
Theo kinh Phap Hoa, ay la ten cua nhng v Phat
lien tiep xuat hien trong thi mat kiepThe 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 kalpa.
Oai Am Vng D Tien: Canh gii trc thi c
Phat Oai Am Vng. Trong thien, t nay c
dung co ngha la ngi hoc nhan ra mat mui cua
chnh mnhThe realm before the king with the
awe-inspiring voice Buddha. In Zen, the term
means practitioners must realize their own
Original face or Buddha-nature.
Oai Am Vng D Tien Nhat Tien: Mot mui ten
Trong thien, t nay c dung e ch Phat tanh co
san ni moi ngiOne arrow was shot out
before the time of the king with the awe-inspiring
voice Buddha. In Zen, the term indicates an innate
Buddha-nature in all beings.
Oai Am Vng Phat: Bisma-garjitasvara-raja
(skt)The king with the awe-inspiring voice
See Uy Am Vng Phat.
Oai c: Tedjas (skt)Awe-inspiring virtue.
Oai Lc Cua Chu: Acintya-shakti (p) Acintya-
sakti (skt)Divine forces of mantraUy lc cua
than chu.
Oai Nghi: Catuririyapatha (p)Iryapatha (skt)
Bodily postureMajestic or demeanorsSee Ba
Ngan Oai Nghi, and T Chung Oai Nghi.
Oai Nh Khang T (1750-1836): Wilkin, Sr.
CharlesTen cua mot v hoc gia Phat giao ngi
Anh vao the ky th XVIII. Ong la tac gia cua bo
T ien Phan-Anh, xuat ban vao nam 1779
Name of a British famous Buddhist scholar in the
eighteenth century. He was the author of the
Sanskrit-Enlgish Dictionary which was published
in 1779.
Oai Nh Sam (1786-1860): Wilson, Horace
HaymanTen cua mot v hoc gia Phat giao ngi
Anh vao the ky th XIX. Ong la tac gia cua bo T
ien Phan-Anh, xuat ban vao nam 1819. Ngoai ra,
ong con viet nhieu bo sach khac ve An o, An o
 2961

giao va Van Pham Phan NgName of a British and other such experiences. Therefore, the Thus
famous Buddhist scholar in the nineteenth century. Come Ones of the ten directions look upon
He was the author of the Sanskrit-Enlgish animosity and name it a disobedient and harmful
Dictionary, published in 1819. Besides, he wrote a ghost. Bodhisattvas regard animosity as they
lot of other books on India, Hinduism, and Sanskrit would drinking poisonous wine.See Thap
grammar. Nhan Thap Qua.
Oai Nh Vng: Kumbhira (skt)Kim Ty La Oan Than: S thu han va than huEnmity and
Kim Ba La-Cam Ty LaCung Ty La ai Tng. friendship.
Oai Quang Pho Thang Than: Awesome Light Oan Than Bnh ang Tam: Tam bnh ang
Conquering All Deity (Spirit). khong phan biet thu banImpartiality in love to
Oai Quang Thien: Marici (skt)Dng Diem Bo all is a mind that knows neither enmity nor
TatMa D Chi Bo TatSee Ma Li Chi. friendship, no discrimination of persons.
Oai Quang T Tai Than: Sovereign of Awesome Oan: ResentmentGrievanceHatred.
Light Deity (Spirit). Oan ch: Satru (skt)Oan giaThc o L
Oai Than: Satagiri (skt)Awe-inspiring spirits An enemyName of a demon, enemyTen cua
Awe-inspiring gods. mot loai quy (ke thu).
Oan: To oppressWrongEnmity. Oan Gia: Satru (skt)Thc o LName of a
Oan Gia Nghi Giai, Bat Nghi Ket: Oan thu nen demon, enemyTen cua mot loai quy (ke thu)
ci ch khong nen buocEnmity should not be See Oan ch.
consolidated but reduced. Oan Ket: The knot of hatred.
Oan Hu au, Trai Hu Chu: Oan cu co Oan Linh: An avenging spirit or ghost.
nguyen do, n nan co chu nInjustice must be Oan Phe Than, No Phe Le: Oan gian a en
redressed by eliminating its cause, loan must be phe bo tham tnh, gian hn th a en viec quen
paid by the debtor to the creditor. mat le nghaResentment leads people to break
Oan Tap Nhan: Habits of animosityHabits of off relations with close relatives, and anger leads
resentmentay la mot trong mi nhan mi them to forget propriety.
qua. Theo Kinh Thu Lang Nghiem, quyen Tam, Oan Tac: Vicious thievesThe robber hatred,
c Phat a nhac nh ngai A Nan ve Oan Tap hurtfull to life and good.
Nhan nh sau: Oan tap hiem nhau, phat t ni Oan Tang Hoi Kho: Apriyasamparayoyga (p)
ham han. Nh vay nen co nhng viec nem a, Suffering because of confronting with an
nem gach, nhot cui, ro, nh ngi am oc, long undesirable person or thingKho v phai luon gap
chat cha cac s ac. Hai tap lan at nhau, nen co g ngi mnh khong thch hay ngi khong thch
nhng viec nem bat, anh, ban. V the mi mnh. Mot ngi hay mot vat ma chung ta khong
phng Phat goi oan gia la quy pha hoai. Bo Tat thch cung giong nh mot ke thu ma chung ta ghet
tranh oan gia nh ru oc.This is one of the bo. Nh vay chung ta phai kho au khi gap nhng
ten causes and effects. According to the ngi nay v chung ta ngh rang ho luon tm cach
Surangama Sutra, book Eight, the Buddha ham hai chung taSuffering of contact with those
reminded Ananda about the habit of animosity as whom we dislike or those who dislike us, or
follows: Habits of animosity and interconnected meeting with the uncongenial (to have to meet the
enmity which give rise to grievances. From this hateful). An undesirable person or thing is similar
there come into being flying rocks, thrown stones, to an enemy whom we dislike. So we suffer when
caskets and closets, cages on wheels, jars and we encounter those whom we dislike, hate or
containers, and bags and rods. It is like someone oppose, whom we think that they always attempt
harming others secretly. He harbors, cherishes, to slander us and look for ways to harm usSee
and nurtures evil. Because these two habits Bat Kho.
swallow one another up, there come into being Oan Than: S oan ghet va s yeu thng la hai
tossing and pitching, seizing anf apprehending, thai cc oi nghch nhauHate and affection.
striking and shooting, casting away and pinching,
 2962

Oan Than Bat Oan S: Oan gian ngi quen than Zenji. He is also the fourth Japanese patriarch
ch t co chuyen oan han ngi quen s. ay cung (soshigata) of Soto, and is best known for his
la nguyen ly nghiep qua cua nha PhatLaw of Records of the Transmission of the Lamp
Karma and its result Resentment felt against (Denkoroku), which chronicles the transmission of
people who are close to ones heart and not the tradition from Kasyapa to Dogen. He was also
against people one barely knows. the founder of Soji Monastery in Noto region.
Oan Thien Vu Nhan: Oan tri trach ngi
Blaming everyone but oneself.
Oan Tng: Tng en viec thng xot ke thu
Thoughts of love to enemies. O
Oan: Moi mocTo scoop out.
Oan ang: Xe than moc m lam dau ot en, o O: Cai u hay b at: A bank, a wall, dock,
la noi ve c Phat Thch Ca Mau Ni trong mot entrenchmentCon qua: The crowen:
tien kiep, v muon bo th anh sang nen a moc BlackBat Tnh: Impure, filthyTieng hot cua
than lam enTo scoop out ones body and turn it loai chim: A note of a bird"O" con co ngha la
into a lamp, attributed to Sakyamuni in a former nc ong, d day, nhng ay no c giai thch
incarnation. la dong thac vo thngThe term also means
Oanh Oanh Khai Khai: Am thanh vang ren: Stagnant water, impure; but it is explained as a
Earth-shaking soundKh phach rong ln: Great torrent, impermanent.
character. O Ba: Upadana (p & skt): ThuAppropriating to
Oanh Oanh Tuy Tuc: Ron rang uoi theo tran ones selfAttachmentGraspingGrasping at
tuc. Trong thien, t nay co ngha la ngi xuat gia or clinging to existenceLaying hold ofSee
khong thanh tnh. Ngha la than xuat gia, ma tam Thu Chap.
van tai giaBustlingly chasing worldly affairs. In O Ba e: Upadhi (skt)Co gii hanLimited or
Zen, the term indicates an impure renunciant. It is peculiarConditioned.
to say one who physically leaves home, but in O Ba Cuc a: Upagupta (skt)See Hai Mi
spirit remains with wife and family. Tam To An o (4).
Oanh Sn Thanh Quy: Keizan Jokin Shingi O Ba e Niet Ban: Hu kho niet ban hay niet ban
(jap)Ten cua mot tac pham c ngai Oanh Sn kho au cua ngoai ao (loai niet ban cha thoat
viet ve quy luat (thanh quy) cua Tang chung trong khoi tam kho)The upadhi-nirvana is the
cac thien vien Tao ong tongName of a book suffering or wretched condition of heretics.
written by Keizan Jokin on regulations for monks O Ba e Thc: Upadesa (skt)See u Ba e
in Zen monasteries of the Soto SchoolSee Oanh Xa.
Sn Thieu Can Thien S. O Ba Nan a: Upananda (skt) Mot e t cua
Oanh Sn Thieu Can Thien S: Keizan Jokin c Phat Thch Ca Mau Ni: A disciple of
Zenji (1268-1325)Thien s Oanh Sn Thieu SakyamuniMot trong tam v Long Vng trong
Can, mot trong nhng Thien s noi tieng nhat vao Thai Tang Gii: One of the eight Naga-kings in
the ky th XIV cua Phat giao Nhat Ban. Trong the Garbhadhatu.
tong phai Tao ong ngi ta xem ong quan trong O Ba Sach Ca: Upasaka (skt)u Ba Tacu
bac th nh ch sau co Thien s ao Nguyen ma Ba Sa CaC s nam tai gia tr giiLay male
thoi. Ong cung la v to th t cua tong Tao ong, disciples who remain at home and observe the
va noi tieng vi bo Truyen ang Luc t thi Ma moral commandments.
Ha Ca Diep en thi ao Nguyen. S cung la v O Ba Ti Ca: Upasika (p & skt)Thanh Tn N
S khai sn Tong Tr T vung Nang angZen (N c s)Tn NFemale lay devotees
master Keizan Jokin, one of the most famous Zen Female servantLaywoman followerSee u
masters in the fourteenth century in Japanese Ba Di.
Buddhism. He is regarded in the Japanese Soto O Ba T Ca: Upasika (skt)See u Ba Di.
tradition as its most important master after Dogen

O Ba a Da: Upadhyaya (skt)See u Ba a
Da.
O Ba Ke Thiet Ni: Upakesini (skt)Mot trong
nhng s gia cua Ngai Van Thu S Li One of disciple and dharma heir of Zen master Ma Tsu-
the messengers of Manjusri.
O Ba Tam Bat Na: See Cu Tuc Gii.
O Bat La: Utpala (skt)Con goi la u Bat, Au
Bat La, hay u Bat LatSee u Bat La.
O Bo Sa Tha: Upavasatha (skt)Uposatha (p)
Trai NhatNguyen thuy la ngay chuan b cua
ngay te la Ho Ma cua Ba La Mon; trong Phat
giao co sau ngay trai nhatA fast day, originally
in preparation for the brahminical soma sacrifice;
in Buddhism, there are six fast days in the month.
O Cau: Nh nhpFilthy.
O Cau Ngat Thc Bach Cau ng Tai: Cho an stick in the training of Zen.
vun bat meo quet mo hay ngi nay lam ma ngi Co hai v Tang la Huyen va Thieu t Giang
khac chu toi (O cau ngat thc, bach cau ng tai
hay cho en an bat cho trang chu toi). Theo giao
thuyet nha Phat, ay khong phai la chuyen ngau
nhien, ma la nghiep a tng c tch tu trong qua
khBe punished for a sin committed by others.
According to the Buddhist theories, this is not an
accident, but karma had been accumulated in the
past.
O Cham Nam: Udana (skt)Vo Van T Thuyet,
oi lai vi Van ap ThuyetBreathing upwards
a solemn utterance, or song of joy, unsolicited or
voluntary statements, i.e. by the Buddha, in
contrast with replies to questions.
O Cu Khuat Bong: Wu-Chiu's Unjust Beating
See O Cu Van Phap ao.
O Cu Thien S: Ukyu (jap)Zen master Wu-
Chiu (Wujiu)See O Cu Thien S.
O Cu Gay Cong Gay Cong: Wu-Chiu's Unjust
BeatingSee O Cu Van Phap ao.
O Cu Thien S: Ukyu Yugen (jap)Wu-Chiu
Yu-hsuan (Wade-Giles Chinese)Wujiu
Youxuan (Pinyin Chinese)Ten cua v e t va
truyen nhan noi phap cua Thien s Ma To ao
Nhat vao the ky th VIII va th IX. Thien s Vo
Cu xuat hien trong tac 75 cua Bch Nham Luc.
Hien nay chung ta khong co nhieu tai lieu chi tiet
ve Thien s O Cu; tuy nhien, co mot vai chi tiet
nho ve v Thien s nay trong Truyen ang Luc,
quyen VIII: Loi day Thien khac nghiet cua S,
phoi hp vi loi anh ap, cho thay bang chng
cua kieu day manh dan va bao lc ma Ma To a
2963
truyen lai cho e t. Thien s Vo Cu chnh la
mot trong nhng v thien s au tien em chiec
gay ra s dung trong tu tap thienName of a
Tao-I during the eighth and ninth centuries. Zen
master Wu-Chiu appears in example 75 of the
Blue Cliff Record. Few other details about Wu-
Chiu's life are available in the classical records;
however, there is some brief information on him
in The Records of the Transmission of the Lamp
(Chuan-Teng-Lu), Volume VIII: Wu-Chiu's harsh
teaching method, incorporating beatings, provides
evidence of the fierce and aggressive style of
teaching that Mazu passed to his disciples. He was
one of the first Zen masters to make use of the
Tay en tu tap Thien vi O Cu. O Cu hoi:
"Hai v Thien khach t au ti?" Huyen ap:
"T Giang Tay en." O Cu dung gay anh
Huyen. Huyen noi: "T lau a nghe danh Hoa
Thng co a dung nay." O Cu no i: "V ong
khong hoi, e xem ong Tang pha sau oi ap
the nao." Thieu bat au bc ti khi o O Cu
bat thnh lnh dung gay anh Thieu, va noi:
"Ta khong tin trong cung mot huyet ma lai co
hai loai at khac nhau. Hay i len tham ng
i!"The monks Hsuan and Shao from
Jiangxi came to practice with Zen master Wu-
Chiu. The master asked them, "Where have
you two Zen guests come from?" Hsuan said,
"Jiangxi" Wu-Chiu hit him. Hsuan said, "Long
have heard of the master's great function."
Wu-Chiu said, "Since you don't understand,
let's see how that monk behind you can do."
Shao started to come forward when Wu-Chiu
suddenly hit him also, saying, "I don't believe
that one hole has two kinds of dirt. Go to the
monks' hall!"
Thien s O Cu hoi mot v Tang: "Ong t au
ti?" V Tang ap: "T Dnh Tnh (?)." O Cu
noi: "Trng Thien Dnh Tnh the nao so
vi ay?" V Tang noi: "Cung the thoi." O
Cu noi: "Neu cung nh the, th ong quay ve
o i." Noi roi O Cu dung gay anh v Tang.
V Tang noi: "Neu gay ma co mat, no se
khong anh ngi mot cach dng dng nh
vay au." O Cu noi: "Hom nay lao Tang
 2964

anh mot ngi roi." Noi roi O Cu lai dung giong trong ay?" V Tang tha: "Chang khac." O
gay anh v Tang ba lan. V Tang ben i ra Cu noi: "Neu chang khac nen tr ve trong kia."
khoi phong. O Cu noi: "Ngi ta luon b Noi xong O Cu lien anh. Tang noi: "au gay co
anh ap oan uon." V Tang dng lai va noi: mat khong c tho suat anh ngi." O Cu noi:
"Tai sao hanh x kieu nay luon trong tay cua "Ngay nay anh c mot ngi." Noi xong O
thay?" O Cu noi: "Neu ong muon, sn Tang Cu lien anh them ba gay. V Tang lien i ra. O
nay se a no cho ong." V Tang bc ti, Cu noi: "Gay cong xa nay co ngi an." V
chop lay gay va anh cho O Cu ba gay. O Tang xoay lai noi: "Bi v can gay trong tay Hoa
Cu noi: "Khong cong bang! Khong cong Thng." O Cu noi: "Neu ngi can sn Tang
bang!" V Tang noi: "Ai o ang nhan no." O trao cho ngi." V Tang en gan cp gay trong
Cu noi: "Ong anh ngi mot cach dng tay O Cu roi anh cho O Cu ba gay. O Cu noi:
dng." V Tang ben le ta. O Cu noi: "a no "Gay cong, gay cong." V Tang noi: "Co ngi
lai cho ta." V Tang ci va i ra. O Cu noi: an." O Cu noi: "Tho suat anh c ke nay." V
"Bien mat nh the nay! Bien mat nh the Tang lien le bai. O Cu noi: "Hoa Thng la i
nay!"Zen master Wu-Chiu asked a monk, the ay." V Tang ci to ra i. O Cu noi: "Tieu
"Where have you come from?" The monk c the ay, tieu c the ay." Theo Vien Ngo
said, "From Ding Province." Wu-Chiu said, trong Bch Nham Luc, v Tang t trong hoi Hoa
"How does the Zen school of Ding Province Thng nh Chau en O Cu, O Cu cung la
compare with here?" The monk said, "It's the hang tac gia. Qu v neu nham trong ay biet c,
same." Wu-Chiu said, "If it's the same then hai v nay mot ra mot vao, ngan ca muon cai ch
turn around and go back there!" Wu-Chiu then la mot cai. Lam chu cung the ay, lam khach cung
hit the monk. The monk said, "If the staff has the ay, hai v cu canh hp thanh mot nha. Mot
eyes it does not recklessly hit people." Wu- luc kham bien khach chu hoi ap, trc sau eu
Chiu said, "I hit one today." Wu-Chiu then hit la tac gia. O Cu hoi: "nh Chau phap ao nao
the monk three times. The monk then began giong trong ay?" V Tang tha: "Chang khac."
walking out of the room. Wu-Chiu said, Khi ay neu chang phai la O Cu, kho lam g c
"People have always received unjust v Tang nay. O Cu noi: "Neu chang khac nen tr
beatings." The monk stopped and said, "Why ve trong kia." Noi xong O Cu lien anh. au ng
is that the handle is always in the master's v Tang nay cung la hang tac gia, lien noi: "au
hand?" Wu-Chiu said, "If you want, this gay co mat khong c tho suat anh ngi." O
mountain monk will give it to you." The monk Cu mot be hanh lenh noi: "Ngay nay anh c
came forward and grabbed the staff, then hit mot ngi." Noi xong O Cu lien anh them ba
Wu-Chiu three times. Wu-Chiu said, "Not gay. V Tang lien i ra. Xem hai v lan trung truc,
fair! Not fair!" The monk said, "Someone's eu la hang tac gia ro mot viec nay, can pha phan
getting it." Wu-Chiu said, "You're recklessly en trang, bien tot xau. V Tang nay tuy i ra ma
beating someone." The monk bowed. Wu- cong an cha xong. O Cu trc sau can nghiem
Chiu said, "Give it back." The monk laughed cho that cua y, xem y the nao. V Tang nay dng
and went out. Wu-Chiu said, "Disappearing nh nng ca ta vach, cha thay c y. O Cu
like this! Disappearing like this!" noi: "Gay cong xa nay co ngi an." V Tang nay
O Cu Van Phap ao: Ukyu (jap)Wu-Chiu's can chuyen than nha hi, lai chang cung kia tranh,
Unjust BeatingO Cu la ten cua v e t va chuyen nhe nhe noi: "Bi v can gay trong tay
truyen nhan noi phap cua Thien s Ma To ao Hoa Thng." O Cu la hang Tong s anh mon
Nhat vao the ky th VIII va th IX. Thien s O u mat, dam nham trong hang cop d nam ngang,
Cu xuat hien trong tac 75 cua Bch Nham Luc. noi: "Neu ngi can sn Tang trao cho ngi." Ga
Ong chnh la mot trong nhng v thien s au tien nay la ke trong tay co linh phu, nen noi: "Thay
em chiec gay ra s dung trong tu tap thien. Co ngha chang lam la ngi khong dung." Ong chang
mot v Tang trong hoi Hoa Thng nh Chau en suy ngh, en gan cp cay gay trong tay O Cu,
O Cu, O Cu hoi: "nh Chau phap ao nao anh cho O Cu ba gay. O Cu noi: "Gay cong,
 2965

gay cong." Ong hay noi y the nao? trc noi: Chiu said, "Yet you act this way." The monk
"Gay cong xa nay co ngi an," en khi b v laughed loudly and went out. Wu-Chiu said,
Tang anh lai noi: "Gay cong, gay cong." V Tang "That's all it comes to, that's all it comes to."
noi: "Co ngi an." O Cu noi: "Tho suat anh According to Yuan-Wu in the Pi-Yen-Lu, a monk
c mot ngi." trc noi: "Tho suat anh came to Wu-Chiu from the congregation of the
c mot ngi," rot sau t an gay, tai sao cung Master of Ting Chou. Wu-Chiu was also an adept.
noi "Tho suat anh c mot ngi"? Khi ay neu If here all of you people can realize that there was
chang phai v Tang cng coi cung khong lam g a single exit and a single entry for these two men,
c S. V Tang nay lien le bai. Cai le bai nay la then a thousand or ten thousand is in fact just one.
toi oc, chang phai la hao tam. Neu chang phai O It is so, whether acting as host or as guest: in the
Cu cung chang thay thau c y. O Cu noi: "La end the two men merged together into one agent
the ay i." V Tang ci to i ra. O Cu noi: "Tieu for one session of careful investigation. Whether
c the ay, tieu c the ay." Xem hai v la hang as guest or host, whether asking or answering,
tac gia thay nhau, trc sau chu khach phan minh, from beginning to end both were adepts. Look at
t roi kheo noi, ky that cung ch la cai c ho Wu-Chiu questioning this monk, "How does Ting
hoan. Kia en trong ay cung chang noi co cho ho Chou's Dharma Path compare to here?" The monk
hoan. Chnh la co nhan tuyet tnh tran y tng, kia immediately said, "It's not different." At the time,
ay la tac gia, cung chang noi co c co mat. if it hadn't been Wu-Chiu, it would have been hard
Tuy la mot khoang noi nang, ca hai eu song linh to cope with this monk. Wu-Chiu said, "If it's not
ong tron co huyet mach ch kim. Neu kheo ni different, then you should go back there," and then
ay thay c cung la trong mi hai gi ro rang hit him. But what could he do? This monk was an
phan minh. V Tang kia lien i ra la song phong, adept and immediately said, "There are eyes on
ve sau la song thau, goi o la ho hoanName of the staff: you shouldn't carelessly hit people." Wu-
a disciple and dharma heir of Zen master Ma Tsu- Chiu carried out the imperative thoroughly saying,
Tao-I during the eighth and ninth centuries. Zen "Today I've hit one," and hitting him again three
master Wu-Chiu appears in example 75 of the times. At this the monk went out. Observe how the
Blue Cliff Record. He was one of the first Zen two of them revolved so smoothly, both were
masters to make use of the stick in the training of adepts. To understand this affair it is necessary to
Zen. A monk came to Wu-Chiu from the distinguish initiate from lay, and tell right from
congregation of the Master of Ting Chou. Wu- wrong. Though this monk went out, the case was
Chiu asked, "How does Ting Chou's Dharma Path still not finished. From beginning to end Wu-Chiu
compare to here?" The monk said, "It's not wanted to test this monk's reality, to see how he
different." Wu-Chiu said, "If it's not different, then was. But this monk had barred the door, so Wu-
you should go back there," and then hit him. The Chiu hadn't yet seen him. Then Wu-Chiu said, "All
monk said, "There are eyes on the staff: you along there's been someone receiving an unjust
shouldn't carelessly hit people." Wu-Chiu said, beating." This monk wanted to turn around and
"Today I've hit one," and hit him again three show some life, yet he didn't struggle with Wu-
times. The monk thereupon went out. Wu-Chiu Chiu, but turn around most easily and said, "What
said, "All along there's been someone receiving can I do? The handle is in your hands, Teacher."
an unjust beating." The monk turned around and Being a Master of our school with an eye on his
said, "What can I do? The handle is in your hands, forehead, Wu-Chiu dared to lay his body down in
Teacher." Wu-Chiu said, "If you want, I'll turn it the fierce tiger's mouth and say, "If you want, I'll
over to you." The monk came up to Wu-Chiu, turn it over to you." This monk was a fellow with a
grabbed the staff out of his hands, and hit him talisman under his arm. As it is said, "To see what
three times. Wu-Chiu said, "An unjust beating, an is right and not do it is lack of bravery." Without
unjust beating!" The monk said, "There's someone hesitating any longer, the monk came up to Wu-
receiving it." Wu-Chiu said, "I hit this fellow Chiu, grabbed the staff out of his hands, and hit
carelessly." Immediately the monk bowed. Wu- him three times. When Wu-Chiu said, "An unjust
 2966

beating, and unjust beating!" Tell me, what did he contemporary of sakyamuni, of whom he is said to
mean? Before, Wu-Chiu said, "All along there's have had the first statue made.
been someone receiving an unjust beating." But O a Dien Na Phat Sai: Udena (p)Udayana
when the monk hit him he said, "An unjust (skt)Vu ienu a Dien NaSee u ien.
beating, an unjust beating!" When the monk said, O ac Ca Han o Thanh: Udakhanda (skt)o
"There's someone receiving it," Wu-Chiu said, "I thanh cua nc Kien a La, ten vng quoc co
hit this fellow carelessly." Wu-Chiu said before Kien a La vung bac An o, con goi la Chind
that he had hit a person carelessly. Afterwards, hay Und, nam tren b Nam song An Ha thuoc
when he had taken a beating himself, why did he phan khu Peshawar trong vung Punjab. Trong
also say, "I hit this fellow carelessly"? If it hadn't Trung Anh Phat Hoc T ien, Eitel cho rang ay
been for this monk's independent resurgence, he la thanh AttokThe citadel of Gandhara, name of
couldn't have been able to handle Wu-Chiu. Then an ancient kingdom, north of India. Also called
the monk bowed. This bow was extremely Chind or Und, on the southern bank of Indus in the
poisonous; it wasn't good-hearted. If it hadn't been Peshawar division of the Punjab. Eitel, in The
Wu-Chiu, he wouldn't have been able to see Dictionary of Chinese-English Buddhist terms,
through this monk. Wu-Chiu said to him, "Yet you gives it as the modern Attok.
act this way." The monk laughed loudly and went O ac Ca Han Tra: Utabhanda or Udakhanda
out. Wu-Chiu said, "That's all it comes to, that's all (skt)See O ac Ca Han o Thanh.
it comes to." Observe how all through the meeting O am Ba La Hoa: Udumbara (skt)Udumbara
of these adepts, guest and host are distinctly clear. flowerSee u am Ba La.
Though cut off, they can still continue. In fact this O ao Sa Mon: V Sa Mon khong biet tam qu
is just an action of interchanging . Yet when they lam o nhiem aoA shameless monk who defiles
get here, they do not say that there is an his religion.
interchange. Since these ancient men were O au Ma Giap: au qua ma sng nga, ch viec
beyond defiling feelings and conceptual thinking, khong the xay ra cCrow's head and horse's
neither spoke of gain or loss. Though it was a horns, i.e., impossible things.
single session of talk, the two men were both O au T:
leaping with life, and both had the needle and 1) Thien gia co c phong ben nhay trong lanh
thread of our blood line. If you can see here, you hoi va tu tap: A Zen practitioner who has
too will be perfectly clear twenty-four hours a sharp capability and manner in comprehend-
day. When the monk first went out, this was both ing and cultivating.
sides letting go. What happened after that was 2) Zen master Bushun shiban: See Vo Chuan S
both sides gathering in. This is called Pham.
interchanging. O a a: According to Eitel in The Dictionary of
O Danh: Tieng xauBad reputation. Chinese-English Buddhist Terms, this is the king
O Di Quoc: Agni (skt)A Ky NiTen cua mot of an unknown country in Northern India who
vng quoc co Yenchi, toa lac tai vung ma bay patronized Hsuan-Tsang on his journey to the
gi la x Yenchi, nam ve pha bac cua Lop Nor, Western LandsTheo Eitel trong Trung Anh Phat
ma bay gi la Karashahr thuoc vung t tr Tan Hoc T ien, O a a la ten cua mot v vua cua
Cng UighurName of an ancient kingdom of mot nc khong ro ten, pha bac cua An o, ngi
Yenchi, situated at the modern Yenchi country, a tiep ai Huyen Trang trong chuyen Tay Du cua
north of Lop Nor, presently Karashahr in Sinkiang ong.
Uighur autonomous region. O iem: Vet nhA stain.
O a Di: Udayin (skt)See u a Di. O o: D banTo defileFoul mud.
O a Dien Na: Udayana (skt)Vua cua x O o Quoc: X U oUda, Udradesa,
Kausambi, ngi ong thi vi c Phat Thch Ca Odra, or Odivisa (skt)Theo Ngai Huyen Trang
Mau NiA king of Vatsa, or Kausambi, trong Tay Phng Du Ky, U o la ten cua mot
vng quoc co, nam ve pha ong An o, co hai

cang ban ron Triet Li at La, co le bay gi la
tnh OrissaAccording to Hsuan-Tsang in his
Records of the Western Lands, Uda was an
ancient country of eastern India with a busy port
called Charitrapura, probably the province of
Orissa.
O Gia: Defile the householdLam o ue ngi the
tuc bang cach (v Ty Kheo) em cua cai tang cho
ngi the tuc lam cho ngi nhan nay len y ngh
biet n hoac khong va y vi nhng qua tang hoac
lam cho ngi nhan mang n, con ngi khong
nhan khong vui (lam ton hai en phap bo th bnh
ang trong nha Phat)To defile a household by
deeming it ungrateful or being dissatisfied with its
gifts.
O Gii: Defiled realmSee Nhiem Gii.
O Ke Tuyet Thng Hanh: Ga en i tren tuyet
trang. Trong thien, t nay co ngha la s dieu dung
cua ly the va hien tng. Ly the th bnh ang (ban
the cua muon s muon vat eu bnh ang), trong
khi hien tng th sai bietBlack cock walks on
white snow. In Zen, the term means a wonderful
function of fundamental substance
phenomenon. The equality of fundamental
substance or body of all things, and the
differentiation in phenomena.
O Khu Sa Ma Minh Vng: Ucchusma (skt)
See Bat Tnh Phan No.
O Khu Sat Ma: See O Khu Sa Ma Minh Vng.
O La Gia: Uraga (p)A snakeCon ran.
O La Gia Kinh: Uraga-sutta (p)Sutra on the
snakeKinh Con Ran.
O Lac: Ulak or Ulag (skt)NgaHorse.
O Lac Ca: Uraga (skt)O La Giai bang bung
nh loai ranGoing on the belly, a serpent.
O Lac Ca Chien an: Uraga (sara)-candana
(skt)Xa Chien an, ten cua mot loai go thm
Serpent-sandal, a kind of sandal wood, used as a
febrifuge.
O Lat Thi: Urasi or Urasa (skt)Ca Thap Di La,
mot vng quoc co, bay gi la vung tay nam
SerinagurAn ancient kingdom in Kashmir, the
region south-west of Serinagur.
O Lat a: Hrd or Hrdaya (skt)TamThe heart,
mind, soul.
O Luat Luat: en s s (that la en)Coal
blackVery very black.
2967
O Ma: Unmada (skt)u Ma aLong tham:
Covetness, desireTen cua mot loai quy ien
cuong: A demon of crazinessThan say: God of
intoxicationQuy O ma, mot loai quy ien va oc
hai: A demon or spirit of craziness or intoxication.
O Ma Phat The: Umasvati (skt)Ten cua mot
trong nhng v luan s noi tieng cua Ky Na giao
An oName of one of the most famous sastra
masters of the Jaina in India.
O Ma Phi: Uma (skt)Ba hau phi cua tri Ma He
Thu LaWife of Mahesvala.
O Ma Quy: Unmada (skt)See O Ma (4).
O Miet: Miet thTo insultTo profane.
O Miet Thanh Than: Miet th thanh thanTo
insult (to profane) Saint and gods.
O Ne: Bun dFoul mud.
O Ne Troc Thuy: Bun d nc thai, ch viec vo
cung bat thienFoul mud and dirty water, i.e., an
extremely unwholesome thing.
O Ng: anh vao moc ng (con ca bang cay) e
thong bao gi cm trong t vienTo sound the
wooden fish to announce a meal time.
and O Nhiem: To contaminateTo polluteTo
taintTo be stained with evil.
O Pham Gia: Uvanga (skt)Mot trong sau the
loai kinh ien cua Ky Na giaoOne of the six
categories of scriptures of Jainism.
O Phat: Noi nongTo lose one's temper.
O Phi Tho Tau: Qua bay tho chay, s van hanh
cua mat tri va mat trang, ch cho thi gian qua
mauA crow flies, a rabbit runs. The term
indicates an operation of the sun and the moon,
i.e., time is fleeting.
O Quy ao Thng Thu: Uki-To-Joju (jap)A
black turtle climbing a tree upside downSee O
Quy Thng Tho.
O Quy Hng Hoa: Con rua bo ve hng la (rua
von rat s la). Trong thien, t nay ch cho nhng
ong tac vo tam khong phan biet ma hang pham
phu khong bao gi hieu noiA tortoise crawls to
the direction of a fire. In Zen, the term indicates
acts of no-thoughts and discriminations which
ordinary people can never comprehend.
O Quy T: Con rua bang go, at di phap toa.
Thien tong mn t nay e ch cho ngi tham
thien ngu muoi trong phap hoiA wooden
tortoise, placed under the dharma throne. In Zen,

the term means an ignorant practitioner in a
meditation session.
O Quy Thng Tho: Con rua treo len cay (rua la
loai vat song di nc, khong co kha nang leo
len cay). Trong thien, t nay ch cho s t tai vo
ngai va vo phan biet cua ngi tham thien. T tai
thong dung thanh ra mot the, nh anh en giao
thoa hoa vao nhauA tortoise climbs a tree. In
Zen, the term indicates a practitioner's unhindered
manner without any discriminations. All
pervasive, dynamic omnipresence which enters
everywhere without hindrance like the light of a
candle.
O Quy: Quy nh banA foul spirit or demon.
O Sa T: Usas (skt)Bnh Minh: The dawnSao
Thai bach: The Venus (planet).
O Sa: See O Sa T.
O Sat: Usnisa (skt)See O Sac Nh Sa.
O Sat Nh Sa: Usnisa (skt)A turban or coifOn
Sat Ni SaUat Sat Ni SaUat Ni SaO Sat Nh
SaPhat nh nhuc ke hay bu tht noi tren au (ni dan chung rat mo Phat phap)This is the
c PhatA turban, diadem, distinguishing mark;
interpreted as the fleshly tuft or crown of the
Buddhas headSee Tam Thap Nh Hao Tng.
O So Quan Tra: Ucchuma-raja (skt)Ue Tch
Kim Cang VngKing of the vajra-ruler.
O So Sap Ma: See O So Sat Ma.
O So Sat Ma: Ucchusma (skt)O Khu Sa MaO
Khu Sat MaO So Sa MaO So Sap MaO To
Sa MaTen cua Minh Vng Hoa au Bat Tnh
Khiet (Ue Tch Hoa ac). Ngi co kha nang
chuyen t bat tnh sang thanh tnh v the ngi ta
hay te v Minh Vng nay trong nha xOne of
the Ming-Wang; he presides over the cesspool and
is described both as unclean and as fire-head;
he is credited with purifying the unclean.
O So Sat Ma Minh Vng: See O So Sat Ma.
O Tam: Tam o nhiemA defiled mind.
O Thch Thi Quoc: Urasi or Urasa (skt)See O
Lat Thi.
O Th Tang: See ieu Th Tang.
O Tch: Cay thiec trng khi lac dung e canh bao
nhng hng linh. Cay gay a c c Phat cho la ch "ma". Thien tong dung t nay e ch trch
tho gii, dung e uoi nhng loai con trung oc nhng ke dung li day (phng phap) sai lac e
A rattling staff shaken to warn the spirits. The
sounding or rattling staff, said to have been
ordained by the Buddha to drive away crawling
poisonous insects.
2968
O Troc: See O Trc.
O Trc: DefilementGreed, ill-will, and
ignorance cause defilementImpureCorrupt
Filthy (a).
O Trng Tam Hac Ly T: Ca Trng Tam va
Ly T eu en. Trong thien, t nay c dung e
ch trch nhng ke xau xa thap henBoth Ch'ang
San and Li Tsi are black. In Zen, the term
indicates bad and mean people.
O Trng: See O Trng Na (3).
O Trng Na: Udyana (skt)O TrngO
oO TonO Nh Da NangCong Vien: A
park or a gardenCong vien cua vua A Duc: The
park of Asoka.
O Trng Na Quoc: Udyana (skt)ay la vung
at xa nhat ve pha Bac cua An o. O Trng
nam trong thung lung Swat trong khu vc
Pakjikora, Bijawar, Swat va Buniz, toa lac ve pha
Bac cua Peshawar. Cong vien cua vua A Duc.
Mot vng quoc co nam ve pha tay bac An o
farthest northern part of India. Udyana is in the
Swat Valley in the district of Pakjikora, Bijawar,
Swat and Buniz, situated in the north of Peshawar.
An ancient kingdom in the north-west of India, the
country along the Subhavastu.
O Tuc: Phong tuc xauBad customs.
O Ue: Nhp nhuaDirtFilth.
O Xa Dien Na:
1) Ujjayini, Ujjain, or Oujein (skt)Mot trong
bay thanh pho thieng lieng cua vung An Ha.
Thanh pho mi Ujjain bay gi cach thanh pho
co khoang mot dam ve hng namName of
one of the seven sacred cities of the Hindus.
The modern Ujjain is about a mile south of
the ancient city.
2) Udayana (skt)Ten cua mot v vua x
KausambiName of a king of Kausambi.
O Xu Sa Ma Minh Vng: Ucchusma (skt)See
O So Sat Ma.
O Yen Thanh Ma: Th Kinh Tam Ta, O Yen
Thanh Ma. Hai ch hoa "o" va "yen" ma tng sai
ch day va truyen at cho nhng the he ve sau
nay"Wu" and "Yen" are two Chinese characters
of "black" and "saddle", which were mistaken for
"horse". In Zen, the term is used to criticize those
 2969

who use wrong instructions (methods) to teach and and overflowing.

hand down to later generations. Oc Xa Gia: Gahakaraka (skt)Ke xay ngoi nha
O: To hateHatred. t nga cho mnh, t nga c ket hp bang nhng
O Phat: Phat cau (noi gian)To get angryTo th khong that trong mot thc the khong that va
get mad. cho ra ao tng cua mot vat c ket hp The
O Tac: Kaukrtya (skt)RepentanceO tacSee builder of the house of self, the self which holds
Ac Tac. together unreal components in an unreal unity and
O Ba Ba Sa: Upavasatha, or Posadha (skt) gives the illusion of being a compound thing. The
Abiding in goodnessSee Thien Tuc. analogy is from a house which, being taken to
O Ba a Da: Upadhaya (skt)Sastri (skt) pieces, cease to be.
Upadhyaya (skt)See ai S. Om: Om (skt)AumAn (An Ma Ni Bat Di
O Ba Ni Sat: Upanishad (skt)u ba ni sa a Hong).
Ao Ngha Th, giao ien An giao vao the ky th On Bat La: Utpala (skt)1) Bong sen xanh: The
bay trc tay lchHindu religious texts dating blue lotus; 2) Ten cua a nguc th sau trong Bat
from the seventh century B.C.E. The concluding Han a Nguc: Name of the sixth in the eight cold
portion of the Vedas. hells.
O Ba Tam Bat Na: Complete precepts of a monk On Co Tri Tan: Looking again at something old
or a nunFull ordinationSee Cu Tuc Gii. in order to learn something new.
O a Nam: Udana (skt)Vo Van T Thuyet On at La: Uttara (skt)Con goi la Uat at
KinhImpromptuUnsolicitedKinh Phat t LaNoi bac, thngSuperiorPredominant
noi ch khong phai tra li cho nhng cau hoi. Kinh Above allMot v Tang bac Thien Truc, ten Uat
gom 80 bai kinh ngan do c Phat t khai th giao at La, ngi co nhieu than thong c e Ba
ma khong i co tha hoiCanon spoken at a hay e cap tiName of a monk in
voluntarily and not in reply to questions. Udana northern India who had a lot of supernatural
includes 80 short sutras based on inspired verses. powers which always mentioned by Devedatta.
O Xa Dien Na: See O Xa Dien Na. On at La At Sa o: Uttarasadha (skt)Thang
Oc: Phong ocA roomA house. On at La At Sa o la thang tng ng vi
Oc Khoa Nhan: 1) Gia chu: The master of the khoang t 15 thang 4 en 15 thang 5 am lch,
house; 2) Noi tam: the mind within; 3) Noi tr: A thang nay cung la thang ma Hoang Hau Ma Da
wife. thu thai Thai t Tat at aThe naksatra
Oc Ly Nhan: Oc Ly Chu Nhan OngNgi chu presiding over the second half of the the 4th month,
nha, ch cho Phat tanh san co. Ngi trong mot the month in which Sakyamuni was conceived.
nha, trong Thien, t nay co ngha la cac o e On at La C Lo: See Uttarakuru and T Chau.
cung thay va tu tap cung choHome owner, On at La Te Na: Uttarasena (skt)Vua cua
implies the innate Buddha-nature. People who nc Udyana, ngi a nhan mot phan xa li cua
live in the same home. In Zen, the term means c Phat e xay thap thA king of Udyana who
disciples who have the same master and cultivated obtained part of Sakyamunis relics.
at the same place. On at La Thien T Kinh: Uttara-sutta (p)
Oc Tieu Hai: Bien cha Oc Tieu ThachThe Trong Tng ng Bo II.19Sutra on Uttara the
ocean which contains the rock or mountain of Deva's son, Samyutta Nikaya II.19.
Patala. On ac Nh Ni T (1863-1937): Winternitz,
Oc Tieu Sn: See Oc Tieu Thach. MorizTen cua mot v hoc gia Phat giao ngi
Oc Tieu Thach: Nui a di ay bien, ben tren Ao vao the ky th XIX. Ong la tac gia cua bo Muc
a nguc nong, hut nc va gi cho lu lng nc Luc Phan Ng Viet Tay Trong Th Vien
khong tang cung nh khong tran ngap len b Bodleian, xuat ban vao nam 1905Name of an
The rock or mountain, Patala, on the bottom of the Austrian famous Buddhist scholar in the
ocean, just above the hot purgatory, which absorbs nineteenth century. He was the author of "A
the water and thus keeps the sea from increasing

Catalogue of Sanskrit Manuscripts in the Bodleian
Library", published in 1905.
On a Tu (1844-1918): Windisch, ErnstTen
cua mot v hoc gia Phat giao ngi c vao the ky
th XIX. Ong viet rat nhieu sach noi ve s lien he
gia cac nen van minh Hy La va An o Name
of a German famous Buddhist scholar in the
nineteenth century. He wrote a lot of books on the
relations among Greek, Latin, and Indian
civilizations.
On Khuat Truc Ca: Utkutukasana (skt)Con goi
la On Cau, ngha la ngoi chom hom hay ngoi
xomTo squad on the heelsTo sit on ones
haunches.
On Sac Ni Sa: Usnisa (skt)Khoi tht u tron tren
nh au cua c PhatSee Tam Thap Nh Hao
Tng Cua Phat (32).
On Tang Gia: Utsanga (skt)Mot tram ngan ty
100,000 trillion (one trillion is equivalent to 1,000
billion).
On Than: Spirit of the epidemic.
On That: Phong tam cua ch Tang trong t
vienBath-house or bathroom in a monastery.
On That Kinh: Kinh noi ve cach tam goi trong
phong tam cua ch Tang trong t vien Sutra
mentions bathing methods and rules in the bath-
house or bathroom in a monastery.
On Thi La: Usira (skt)Re thm cua mot loai cay
co ho xng rongFragrant root of Andropogon
muricatus.
On Tuc: Ten mot x vung Tan Cng (Tay
Vc), ben b song AksuName of a district in
Sin-Chiang, on the river Aksu.
On nh Vng Vang: Thien An Ky SWell
settled.
Ong Mek: Ten mot ngoi chua thuoc Phat Giao
Nguyen Thuy, nam trong th xa Tra Vinh, tnh Tra
Vinh, Nam Viet NamName of an ancient
temple of Theravada Buddhism, located in Tra
Vinh Town, Tra Vinh province, South Vietnam.
Ot at La: Uttara (skt)Con goi la Uat at La
See On at La.
n Ch Bo Tat: The favour of Bodhisattvas.
n Tren: Ngoai ao tin rang co mot th goi la
n trenExternalists believe that there exists a
so-called The favour of God.
2970
PH
Pha a Kiep: Bhadra-kalpa (skt)Bat a
KiepThien KiepSee Hien Kiep.
Pha Le: 1) Pha Le, a trong nh pha le, mot trong
bay cua bau: Sphatika, rock crystal, or a green
indestructible gem, one of the seven precious
things (see That Bao); 2) Ten mot ngon nui gan
Varanasi: Name of a mountain near Varanasi.
Pha: Pha huyTo destroyTo demolish.
Pha Am To Tien Thien S: Zen master Po-an
Ts'u-tienThien s Pha Am To Tien, ten cua mot
v Thien s Trung Hoa vao i Tong. Hien nay
chung ta khong co nhieu tai lieu chi tiet ve Thien
s Pha Am To Tien; tuy nhien, chung ta hien con
lu lai mot cong an ly thu ve "cay gay". Va ngai
rat noi tieng ve cong an nay. Theo Ngu ang Hoi
Nguyen, quyen VIII: Khi Pha Am To Tien Thien
S ban en cay gay, ngai noi vi mot tam long tot
va rat hp ly khi ngai noi: "Biet c cay gay, vay
th at no ta vao vach." Thien s Pha Am To
Tien ang noi mot cai that tng, ch ra mot chan
ly, nhng be ngoai th co ve nh Thien s ang
xung ot vi ngon ng cua ngi bnh thng
Zen master Po-an Ts'u-tien, name of a Chinese
Zen master the Sung Dynasty. We do not have
detailed documents on this Zen Master; however,
we still have his interesting koan of the "staff."
And he was very famous with this koan.
According to Wudeng Huiyuan, Volume VIII:
When Ho-an Zen master makes a statement about
the staff, it is not radical; he is quite rational and
innocent when he says, "If a man knows what the
staff is, let him take it and put it up against the
wall over there." Zen master Ho-an is asserting
the fact and pointing to the truth, but on the outer
appearance, he seems to be contradicting in words
with ordinary people.
Pha Am Man Nguyen: Pha tan vo minh toi am va
lam tron li nguyen, nh c Phat A Di a To
destroy darkness or ignorance and fulfil the
Buddhas vow, i.e. that of Amitabha.
Pha Bo e: Upasanti (skt)CalmTranquility.
Pha Chanh: Pha bo chan lyTo deny the truth,
e.g. heresy.

Pha Chanh Hien Ta: To deny the truth and
support the evil.
Pha Chanh Menh: Cuoc song khong theo ung
theo chanh menhAn incorrect or wrong form of
livelihood.
Pha Chap: 1) Pha bo hay phan bac nhng me
chap ta kien: To refute tenets; 2) Phan bac niem
tin ni thc nga hay thc phap, ngha la s co that
cua mot cai nga va ch phap: To refute the belief
in the reality of the ego and things.
Pha Chap Nh Bien: To sever dualistic
attachments.
Pha a Nguc: Pha v ca a nguc bang cach
tung oc kinh ke giai thoat cho ngi qua vang
To break open the gates of hells by chants or
incantations for the release of a departed spirit.
Pha Gia: To ruin ones family.
Pha Gii: Duhsila (skt)To violate (break)
religious commandments.
Pha Ha: Pha hoai an c kiet ha, ngha la khong
tuan thu theo nhng cam tuc cua ba thang an c
To neglect the summer retreat.
Pha Hoa Hp Tang: Sanghabheda (skt)Pha Yet
Ma TangA schism in the SanghaPha v s
hoa hp trong cong ong Tang Ni va gay ra xao
tron bi nhng y kien ta vay. Pha hoa hp Tang,
cung trong mot gii ma a ra y kien ngoai ao
hay lap ra loai yet ma khac e pha v s hoa hp
cua yet ma Tang. Theo c Phat, tao s pha hoa
hp trong Tang gia la mot trong sau trong toi.
ieu nay noi len moi quan tam rat ln cua c
Phat oi vi Tang gia va tng lai Phat giao ve
sau nayTo disrupt the harmony of the
community of monks and cause schism by
heretical opinions, e.g. by heretical opinions.
According to the Buddha, causing a split in the
Sangha was one of the six heinous crimes. This
demonstrates the Buddhas concerns of the
Sangha and the future of Buddhism.
Pha Hoai Thien: 1) Huy hoai thien nghiep: To
destroy good; 2) Ten cua mot loai ma vng:
Name of a Mara.
Pha Hoai Thien Ma Vng: Mara who destroys
of good.
Pha Hu: 1) Pha bo s tin tng cho rang van hu
la co that: To refute the belief in the reality of
things; 2) c Nh Lai th hien e pha bo s sinh
2971
t trong ba coi: To break the power of
transmigration as does the Buddha.
Pha Kien: Hakyo (jap)Dung ta kien pha hoai
chanh kienUtilization of false views (heretical
views, improper views, perverse views) to destroy
right viewsSee Chanh Kien and Ta Kien.
Pha Lap: Con goi la Gia Chieu, ngha la pha bo
cai ly ac thu e hien hien cai ly pho quat, hay
ngc lai. Pha van phap e hien hien cai ly chan
khong goi la pha; ban ve le duyen khi cua van
phap e hien hien cai ngha cua dieu hu goi la
lap (Pha Lap la hoc thuyet cua hai phai Khong
Mon tong Tam Luan va Hu Mon tong Phap
Tng. Tong Tam Luan da vao Khong Mon ma
pha ch phap, tong Phap Tng da vao Hu Mon
ma lap ch phap)Refuting and establishing; by
refuting to prove, or to establish, i.e. in refuting
the particular to prove the universal, and vice
versa.
Pha Ma: Pha diet ac maTo overcome the maras
or exorcise demons.
Pha Mon: Ri bo tong monTo leave a sect, to
break the door.
Pha Ngu Gii: Violation of the five precepts.
Pha Nguc: To break open a prison.
Pha Nhan Vi Tieu: Pha len ci, tng giac ngo
cua Ngai Ca Diep, khi c Phat tuyen bo rang
phap cua Ngai la tam truyen tam. ay chnh la ch
giao cua Thien TongTo break into a smile, the
mark of Kasyapas enlightenment when Buddha
announced on Vulture Peak that he had a teaching
which was propagated from mind to mind, a
speech taken as authoritative by the Intuitional
School.
Pha Niet Ban ao Ta Kien: Nhng ngi chu
trng theo uoi phc bao nhn thien ma chang
c Niet BanThose who seek earthly
happiness, and fail to apprehend Nirvana.
Pha Pham Phu: Hang pham phu can tnh am
onOrdinary people with dull faculties.
Pha Phap: Huy bo chanh phap bang cach dung ta
kien e pha bo chanh phap cua Nh Lai (chang tu
theo kinh luat, chang nghe li khuyen bao cua cac
bac ton tuc, ma ngc lai ui tu mu luyen theo
thoi cua ta kien ngoai ao, e i en pham gii va
thch theo the tuc)To break the Buddha law, e.g.
by the adoption of heresy.

Pha Phap Luan Tang: Ha-Horin-So (jap)e
pha hoa hp Tang, e Ba at a a neu ra nam
phap khi c Phat con tai the: chang nen thu
dung sa; kieng an tht; kieng an muoi; ch nen
mac ao chang may cat (trong khi Phat cho mac vai
vun may thanh ca sa); khong nen chua can ke
ben thon xomIn order to cause a schism in the
Sangha, Devadatta gave five suggestions: not to
take milk in any forms; not to eat meat; not to take
salt; to wear only unshaped garments; to live apart
from hamletsSee Pha Hoa Hp Tang.
Pha Quy: To overcome all the maras.
Pha Ta Hien Chanh: Pha bo ta chap ta kien tc
la lam ro chanh ao chanh kienTo break or
disprove the false and make manifest the right
Theo Tam Luan Tong, hoc thuyet Tam Luan Tong
co ba kha canh chnh, kha canh au tien la pha
ta hien chanh. Pha ta la can thiet e c u o chung
sanh ang am chm trong bien chap trc, con
hien chanh cung la can thiet v e xien dng Phat
phapAccording to the Madhyamika School, the
doctrine of the school has three main aspects, the
first aspect is the refutation itself of a wrong
view, at the same time, the elucidation of a right
view. Refutation is necessary to save all sentient
beings who are drowned in the sea of attachment
while elucidation is also important in order to
propagate the teaching of the Buddha.
1) Pha TaRefutation of all wrong views: Pha
ta la phu nhan tat ca nhng quan iem y c
tren s chap trc. Nh the nhng quan iem
nh thuyet ve Nga cua cac triet gia Ba La
Mon, thuyet a Nguyen Luan cua cac luan
s A Ty am va Cau Xa, cung nh nhng
nguyen tac oc oan cua cac luan s ai
Tha, khong bao gi c thong qua ma
khong b bai bac chi ly. Hu hay tat ca eu
co, cung nh khong hay tat ca eu khong
eu b ch trchRefutation means to refute
all views based on attachment. Also views
such as the self or atman, the theory of
Brahmanic philosophers. The pluralistic
doctrines of the Buddhist Abhidharma schools
(Vaibhasika, Kosa, etc) and the dogmatic
principles of Mahayana teachers are never
passed without a detailed refutation. The
Realistic or all exists, and the Nihilistic or
nothing exists are equally condemned.
2972
2) Hien ChanhElucidation of a right view
Theo Giao S Takakusu trong Cng Yeu
Triet Hoc Phat Giao, Tam Luan Tong luan
rang chan ly ch co the at c bang cach
phu nh hay bai bac cac ta kien ben trong va
ben ngoai Phat giao, cung nh nhng sai lam
cua ai tha va Tieu tha. Khi om gi ta kien
sai lam, con ngi se mu quang trong phan
oan. Lam sao ma mot ngi mu co the co
c cai thay ung, va neu khong co no th
khong bao gi tranh c hai cc oan. Cu
canh vong ngon tuyet l la buoi bnh minh cua
trung ao. Pha ta va ch co pha ta mi dan
en cu canh chan ly. Con ng gia hay
con ng xa la danh va tng la con ng
hien chanhAccording to Prof. Takakusu in
The Essentials of Buddhist Philosophy, the
Madhyamika School strongly believed that
the truth can be attained only by negation or
refutation of wrong views within and without
Buddhism, and of errors of both the Great and
Small Vehicles. When retaining wrong views
or error, one will be blind to reason. How can
a blind man get a right view without which the
two extremes can never be avoided? The end
of verbal refutation is the dawn of the Middle
Path. Refutation and refutation only, can lead
to the ultimate truth. The Middel Path, which
is devoid of name and character is really the
way of elucidation of a right view.
Pha Ta Tc Hien Chanh: See Pha Ta Hien
Chanh.
Pha Tao oa: Po-Tsao-ToTheo Thien Luan,
Tap II cua Thien s D.T. Suzuki, Pha Tao oa la
cai ten ma Thien s Hue An at cho mot e t cua
mnh Tung Nhac. Ngha en la bep h o, ch
cho bien co trong i song cua mot Thien s
khong ten tuoi, nh ay ma c chu y The Po-
Tsao-To is the name given by Zen master Hui-An
to one of his disciples at Tsung-Yueh. It literally
means, a broken range falen to pieces, which
illustrates an incident in the life of a nameless Zen
master, whereby he became famous.
Tai mot lang vung nui Tung Nhac, co mot cai
mieu ben trong ien co e mot bep la. Dan
gan xa en te t bep la nay khong ngt, ho
luoc rat nhieu thu vat e cung. Mot hom co
nha s vo danh dan cac Tang hau vao mieu.

S lay gay go vao bep ba lan, va bao: Chac!
Bep i la bep! Mi ha khong phai ch la bun
gach hiep thanh sao? Thanh linh au ni mi
vay? Sao mi oi luoc nhieu mang thu vat e
cung nh the? Noi xong, ong lai go vao bep
ba lan na. Bep lien nghieng o xuong at v
ra tng manhThere was a shrine in one of
the Tsung-Yueh villages where a lonely range
was kept. This was the object of worship for
the country people far and near, who here
roasted alive many animals for sacrifice. One
day a nameless monk appeared in the shrine
accompanied by his attendants. He struck the
range three times with his staff, and said:
Tut! O you an old range, are you not a mere
composite of brick and clay? Whence your
holiness? Whence your spirituality? And yet
you demand so many animals roasted alive
for sacrifice! So saying, the master struck the
range for another three times. The range then
tipped by itself, and falling on the ground
broke in pieces.
Choc lat, co mot ngi en gan s cui au S tiep li: Tanh ban hu cua het thay cac
lay. S hoi ong la ai. Y ap: Toi la Tao than
cua mieu nay. Toi ay rat lau do nghiep bao
i trc cua mnh. Nay nh nghe phap vo
sinh cua thay ma thoat khoi rang buoc va
c thac sinh len tri. Nay toi en ay e bai
ta Thay. S bao: Vo sinh la ban tanh cua
ngi, chang phai nh ta thuyet phap. Than
bep lay va bien matAfter a while there
suddenly appeared a man, and approaching
the master bowed reverentially to him. The
master asked who he was, and he answered:
I am the spirit of the range enshrined here. I
have been here for a long time owing to my
previous karma. But listening to your sermon
on the doctrine of no-birth, I am now released
from the bondage and born in the heavens. To
offer my special thanks to you I have come.
Said the master: No-birth is the original
nature of your being. No sermonizing of mine
was needed. The heavenly being bowed
again and vanished.
Sau o, cac Tang hau va cac ngi khac hoi cThe term ruining the pure conduct of
s: Chung con theo hau thay rat lau, nhng
cha he c nghe chnh ngai giang phap.
Tao than c ngai day cho phap g ma co the
2973
thac sinh ngay tren tri?Later on the
attendant-monks and others asked the master:
We have been with you for ever so long, but
we have never been permitted to listen to
your personal discourses on the Dharma.
What effective teaching did the range-spirit
get from you which enabled him to be born
immediately in the heavens?
S noi: Ta ch bao no la no, do bun gach
hiep thanh, ch chang co ao ly g khac day
rieng cho no.The master said: What I told
him was simply that he was a composite of
brick and clay; I had no further teaching
specially meant for him.
Cac tang hau va nhng ngi khac ng im
khong noi. S len tieng: Hieu khong?The
attendant-monks and others stood quietly
without a saying a word. The master
remarked, Do you understand?
V chu s tha: Bam, chung con khong
hieu.The chief secretary of the monastery
said: No, we do not.
phap. Tai sao cac ong khong hieu?The
master continued: The original nature of all
beings, why do you not understand it?
Cac thay Tang ben lay, s lien bao: o roi!
o roi! V roi! V roi!The monks all
made bows to the master, whereupon
exclaimed the master: Its fallen, its fallen.
Its broken to pieces, its broken to pieces!
Nam va ni s th tch khong ai ro His
whereabout and when he passed away were
unknown.
Pha Tang: Pha roi s thien nh cua v Tang, hay
a ra mot phap e oi lap vi Phat phap (nh
trng hp e Ba at a)To break, destroy or
disrupt a monks meditation or preaching, as in the
case of Devadatta.
Pha Tha Pham Hanh: Ruining the pure conduct
of othersPha pham hanh cua ngi khacThuat
ng "pha tha pham hanh" hay pha pham hanh cua
ngi khac co ngha la xui hay lam cho ngi
xuat gia pha gii. Loai toi nay khong the sam hoi
others means causing or inducing left-home
people who were pure and undefiled to break the

precepts. This kind of offense cannot be pardoned
through repentance.
Pha Thai: AbortionTerminating life of a
fetusAccording to Buddhist scriptures, abortion
is a grave offence.
Pha Thao Hai: Pha bo oi giay co rach. Trong
thien, t nay co ngha la hanh gia phai pha bo tri
thc pham tuc giong het nh viec pha bo mot oi
giay co rachTo destroy a pair of worn grass
sandals. In Zen, the term means practitioners must
destroy their ordinary knowledge in just the same
way as destroying a pair of worn grass sandals.
Pha The Gian Lac Ta Kien: Nhng ngi duy tr
loi song v li ch v kyThose who maintain the
moral life in the interests of self.
Pha Tnh Tong: Satyasiddhi (skt)Higher
HinayanaEverything has not a nature of its own.
Pha Trai: Nga manPha luat trai gii cua tnh
xa, hoac an sai gi, hnh phat cho s pha gii nay precepts are an ideal, and expression of the way a
la a nguc hoac tr thanh nga quy, nhng con nga
quy co nho nh cay kim, bung ong nh cai trong
chau, hoac co the tai sanh lam suc sanh (Phat t
tai gia khong bat buoc trng chay; tuy nhien, khi
a tho bat quan trai gii trong mot ngay mot em
th phai tr gi cho tron. Neu a tho ma pham th
phai toi cung nh tren)To break the monastic
rule of the regulation food, or time for meals, for
which the punishment is hell, or to become a
hungry ghost like with throats small as needles
and distended bellies, or become an animal.
Pha Tng Giao: Giao phap pha bo s chap
tngTeaching that helds the unreality of all
thingsTeaching that refutes phenomenal
appearances.
Pha Tng Tong: 1) Tong phai pha bo s chap
tng: The sect held the unreality of all things2)
Tong phai Pha Tng au tien sang lap bi ngai ngoai ao hay lap ra loai yet ma khac e pha v
Vnh Minh, pha bo s chap tng: The first sect
founded by Yung Ming (Vnh Minh) which held
the unreality of all things; 3) Tong Pha Tng th
hai do ngai Tnh Anh sang lap: The second sect
founded by Ching-Ying: 4) Tong Pha Tng th
ba do ngai Hue Vien sang lap: The third sect
founded by Hui-Yuan.
Pha V Tap Kh: Breaking of habit energy
(former habit)Thien s Philip Kapleau viet
trong quyen 'Giac Ngo Thien': "Gii luat la mot ly
tng, va la mot bieu hien cach ma mot v Phat
2974
hanh ong va song, dau cho d nhien la mot v
Phat khong ngh nh vay. ng non nong neu
chung ta t nhan ra rang khong the ngay tc khac
at en tieu chuan nay. Trong cuoc song nay, tat
ca chung ta eu theo mot so nhng tap quan va
tieu chuan ch chuoc lay kho au. Chung ta phai
nhan thc rang bat c ai hang say tu tap toa thien
se trai nghiem ni long va cuoi cung pha v nhng
thoi quen o. Noi cach khac, la mot s di chuyen
dan en gii luat; nhng ay khong phai la mot
van e n gian. Tien trnh nay co the keo dai rat
nhieu nhieu nam. Ngay ca s giac ngo cung khong
ngay lap tc thay oi c chieu hng cua nang
lc cua nhng thoi quen nay hay nang lc cua
nhng thoi quen nay a thanh ne nep lau i. Mot
lan na, chung ta khong the nao qua t nghiem
khac vi chnh mnh."Zen Master Philip
Kapleau wrote in Awakening to Zen: "The
Buddha would act and live, although of course a
Buddha doesn't think in these terms. We must not
become impatient with ourselves if we find we
cannot immediately measure up to this standard.
In this lifetime, we all follow certain pain-
producing habits or patterns. We must realize that
anybody who earnestly does zazen will
experience a loosening and eventually a breaking
of these patterns. In other words, a movement in
the direction of the precepts; but this is not a
simple matter. The process may take many, many
years. Even enlightenment doesn't immediately
redirect these habit-energies or these habit-forces
that have been going in a certain direction for so
long. Again, we mustn't be too hard on ourselves."
Pha Yet Ma Tang: Sanghabheda (skt)Pha hoa
hp Tang, cung trong mot gii ma a ra y kien
s hoa hp cua yet ma TangDisrupt the
harmony of the community of monks, to cause
schism, e.g. by heretical opinions.
Pha: Chiec pha: Ferry-boatPha khoi: To puff
out (exhale) smoke.
Pha: Kha khaQuiteVerySomewhat
Partial.
Pha La: Phala (skt)QuaFruitProduce
ProgenyProfit.
Pha La oa: Bharadvaja (skt).

1) Con goi la Pha La Tra, dong doi cua mot
trong sau ho Ba La Mon: Descendant of the
ancient sage Bharadvaja, interpreted as one
of the six Brahmin surnames.
2) Li can hay thong minh: Also has the
meaning of keen mind, or clever.
Pha Lac Cu Noa: Phalguna (skt)Thang th 12
cua An o (gia thang hai va thang ba dng
lch)The twelfth month in India (between the
months of February and March).
Pha Le: Rock crystalSee Pha Le.
Pha Ni a: Phanita (skt)ng maThe
inspissated juice of the sugar can, or raw sugar.
Pha Ba Lap: Deva-arya (skt)Devabodhisattva
(skt)Kanadeva (skt)Ca Na e BaThanh e
BaSee Thanh Thien.
Pha Ca: Vakya (skt)Vagga (p)Varga (skt)
Pham kinh trong Trng Bo KinhA section or
chapter in a lager work.
Pha Cu: S hai khong yenApprehensive
Fearful.
Pha Da Phe: Vayava (skt)God of AirGod of
WindPhong ThanThan Gio.
Pha Nhat La: Vajra (skt)Ba Di LaDiamond
or adamantineSee Kim Cang.
Pha Nhat La Mau Gia Tam Muoi Da Tat at
Pha: Vajramogha-Samya-Sattva (skt)See ai
An Lac Bat Khong Bo Tat.
Pha S: S viec g co the xay raTo be nervous
of what might happen.
Pha Thap Khap Ly A (1878-1959): Ten cua mot
v hoc gia Phat giao noi tieng ngi An o vao Phach Tien Cap: Nhanh nh ten lt gio hay che
khoang the ky th XX. Ong xuat than t x
Bengal, vung ong An. Luc nho, ong theo hoc
khoa ly luan hoc ve phap ba chi (tong, nhan va du)
va Phe an a (Vien Thanh Ve a). Ong dch rat
nhien sach t Hoa ng ra Phan ng Name of an
Indian Buddhist scholar of the Yogacara Sect, in
the twentieth century. He came from Bengal, east
of India. When he was young, he studied
Hetuvidya or the science of cause or logical
reasoning (logic with its syllogistic method of the
proposition, the reason, and the example) and
Vedanta, the end or consummation of the doctrine
of the Vedas (one of the six orthodox system of
Hindu philosophy). He translated a lot of books
from Chinese back into Sanskrit.
2975
Pha Thuy Ca La Na: Vasikarana (skt)Lo hnh
ban nguyet tng trng cho Nhiep Thien Phap
hay trieu tap thien loai, mot trong nam loai Ho
MaSemi-circular brazier for dominating,
interpreted as calling down the good by means of
enchantments, one of the five kinds of braziers.
Pha Tien Pha Hau: S trc s sau, du cho s tat
ca moi thTo be afraid of everything.
Pha T Tien: Vasistha (skt)See Ba T Tra.
Pha T: S chetTo be afraid (terrified) of
death.
Phac: 1) ap v: To break up (to shatter, smash
something to pieces); 2) Nga xuong: To fall
down.
Phac Hoa: To outlineTo sketch.
Phac Ngoc Hon Kim: Unsophisticated but
honestCha c day do nhng chan that (ngoc
cha c giua va vang cha c luyen, nhng
ban chat cua ngoc va vang th luc nao cung tot)
Unworked jade and natural gold.
Phach: 1) Roc ra hay tach ra: To split, to tear, to
rend; 2) Vuong khan: Kerchief, veil; 3)Vo: To
clap (hands).
Phach Chng: Phach Thu, le vo tay luc bat au
va luc cham dt cuoc le cua phai Chan Ngon
Clapping of hands at the beginning and end of
worship, a Shingon custom.
Phach Tan Cu Tieu: Kinh hon bat vaScared
to deathTerrified.
Phach Tch: anh thang vao song lngTo strike
directly on the backbone.
gioRapid as an arrow cleaving the air.
Phai M: To fade.
Phai: e c: To delegate (to detach)Mon phai:
School (sect).
Phai ai Toan Thien: Adi-yoga (skt)Phap mon
toan dienGreat perfection sect.
Phai Mu o: Dugpas (tib)Hong Mao Giao
Red hat Lama.
Phai Thien Long T: Tenryuji-ha (jap)Thien
phai Thien Long T, mot trong nhng nhanh thien
quan trong nhat trong trng phai Lam Te Nhat
Ban. Phai nay do Thien s Mong Song S Thach
(1275-1351) khai sang. Hien nay phai nay co
khoang 105 ngoi t vien tren khap Nhat Ban
Tenryuji branch, founded by Zen master Muso
 2976

Soseki. This is one of the most important branches A La HanPrithagjana is a Sanskrit term for
from Lin-Chi school in Japan. Up to now, this the common man, or a man of lower caste of
branch has about 105 temples throughout Japan. character or profession. An ordinary person
Phai Trung Quan: Madhyamaka (skt)Dbu- unenlightened by Buddhism, an unbeliever,
mapa (tib)School of the MiddleSee Trung sinner; childish, ignorant, foolish; the lower
Luan Tong, and Trung Quan Luan. orders. In Mahayana, ordinary people are all of
Pham: CommonOrdinaryEverybody. those who have not reached the path of seeing
Pham Canh: Pham GiiCoi pham tranRealm (darsana-marga), and so have not directly
ordinary people. perceived emptiness (sunyata). Due to this, they
Pham Chung: Common seedOrdinary people. assent (tan thanh) to the false appearances of
Pham Dan: Common people. things and do not perceive them in terms of their
Pham D Sanh: Chung sanh bnh thng true nature, i.e., emptiness. In Theravada, this
Ordinary sentient beings. refers to beings who have worldly aspirations
Pham a: Coi phamUnenlightened stage. (loka-dharma). They are contrasted with noble
Pham Gii: Pham CanhCoi pham tranRealm people, which includes those who have attained
ordinary people. one of the supramundane paths, from stream-
Pham Le: Foreword. enterers up to Arhats.
Pham L: Lo au cua ngi thngOrdinary Pham Phu Chung Tnh: Ngu phu chung tnh, hay
anxiety, the anxieties of common people. chung tnh pham phu ngu muoi co bam gi lay
Pham Ngu: Common, ignorant, or unconverted ch phap (hat giong nay co kha nang sinh san, con
men. tnh la do ren tap ma co ch khong phai la tnh cua
ly tnh)The seed-nature in the foolish and
Pham Nhan: Mat tht cua nhuc than, co tam nhn
ignorant.
gii hanFlesh-eyeHuman eyePhysical
eyeThe eye of the bodyLimited vision. Pham Phu Kieu Ngao: Boastful secular people.
Pham Nhan: Prthagjana (skt)Common Pham Phu Nhuc Nhan: Ngi thng mat tht, y
worldling manOrdinary householderOrdinary noi ngi khong co s tnh thc ve tinh thanAn
manMot ngi bnh thng, si me, hay cha ordinary man with fleshy eyes, i.e., one with no
c chuyen hoaA common, ignorant, or spiritual awakening.
unconverted man. Pham Phu Tam Thien Can: Ba thien can cho
Pham Phu: Prithagjana (skt)Ngi pham hay ngi thng: bo th, bi man, va tr hueThree
ngi thngA common fellowCommon good roots for ordinary people: almsgiving, mercy,
peopleOrdinary manOrdinary peopleA and wisdom.
sane manSecular peopleThe sinnerThe Pham Phu Tanh: Prithagjanatva (skt)D Sanh
unenlightenedUnenlightened person TanhThe common underlying nature of all men.
Unenlightened peopleWorldly manPham phu Pham Phu Tang: V tang b vo minh khong che
co ngha la mot ngi bnh thng hay mot ngi Ignorant monk.
cua giai cap thap ve ban chat va nghe nghiep. Ten Pham Phu Thien: Bonpu-zen (jap)Bompu-zen
goi khac cua pham phu. Pham phu c dch la d (jap)Zen for ordinary peopleThien pham phu
sinh v do vo minh ma theo ta nghiep chu qua danh cho tat ca moi ngi, giup ta tap trung va
bao, khong c t tai, ri vao cac ng d. kiem soat tam, la loai thien khong cha ng noi
Trong Phat giao ai Tha, pham phu la nhng dung triet ly hay ton giao. Thien pha m phu la th
ngi khong the at c kien ao nen khong thien thc hanh thuan tuy v tin rang no co the cai
nhan biet trc tiep c tanh khong. Do vay ho thien sc khoe tinh than lan the xac. Tuy nhien, du
ong tnh vi nhng khai niem gia tao ve thc thien pham phu co ch li rat nhieu trong viec tu
tanh. Trong Theravada, t nay ch nhng chung tap hn la oc vo so sach ao c triet hoc, van
sanh con tham duc tran the. Ho oi ngc lai vi khong the giai quyet c van e nen tang cua
Thanh nhan, bao gom ca nhng ngi a at c con ngi va moi tng quan cua con ngi va vu
mot trong nam con ng sieu viet, t D Lu en tru, v no khong the pha v c cai me hoac c
 2977

ban ve chnh mnh cua hang ngi thng, la mnh Pham Phuc: Phc bao nhn thienOrdinary
ro rang khac vi vu tru. Pham phu thien bao gom meritThe ordinary blessedness of devas and
nhng tu tap sau ayOrdinary Zen for anybody men as compared with that of the converted.
and everybody, which help people learn to Pham Phc: See Pham Phuc.
concentrate and control their mind, being free Pham S Hu Tng, Giai Th H Vong: All
from any philosophic or religious content. marks are false and unsubstantialPham S Hu
Ordinary is a pure Zen practice, in the belief that Tng, Giai Th H Vong. Nhc Kien Ch Tng
it can improve both physical and mental health. Phi Tng, Tc Kien Nh Lai. Theo Kinh Kim
However, the fact remains that ordinary Zen, Cang, c Phat day: Bat c vat g he co hnh
although far more beneficial for the cultivation of tng eu la gia doi. Neu thay cac tng khong
the mind than the reading of countless books on phai hnh tng, nh the mi tam goi la thay c
ethics and philosophy, is unable to resolve the Nh Lai.In the Diamond Sutra, the Buddha
fundamental problem of man and his relation to taught: All forms and phenomena are illusive. If
the universe, because it cannot pierce the ordinary one can see beyond forms, one sees the
mans basic delusion of himself as distinctly other Tathagata.
than the universe. Ordinary Zen includes the Pham S: V s cha giac ngo chan ly ma Phat a
following practices: giang dayOrdinary or worldly teachers who are
1) See Ngu Chung Thien (1). unenlightened by Buddhist truth.
2) See T Thien. Pham Tanh: Common nature of all menNature
3) See T Thien Thien. of ordinary peopleBan tanh cua ngi i.
4) See T Thien Vo Sac. Pham Tang: Pham Tang ngc lai vi Thanh
Pham Phu Thuyet: Hoa nhan hay Pham phu Tang (nhng v Tang a co cong c sau day, ao
thuyetIncarnated beings have testified to cao c trong)The ordinary practicing monk, as
Buddhism. contrasted with the holy monk who has achieved
Pham Phu Thc Gia: Rebirth as worldly higher merit.
philosophersTheo Phat giao, tai sanh lam thc Pham Tam: Lokiya-citta (p)Tam pham phu
gia hay triet gia pham phu, nhng chung sanh Tam The GianOrdinary mindMundane
tng mnh la the tr bien thong, biet het moi th mindA mind which is mundane, not
nen khong con muon tu tap theo Phat. ay la mot experiencing nirvana.
trong tam ieu kien hay hoan canh kho gap Phat Pham Tap: Ordinary practiceS tu tap thien ac
phap, hay tam cho chng nan, mot khi sanh vao cua ngi cha giac ngoThe practices, good and
th chang co the tu hoc cho thanh ao c evil, of common or unconverted men.
According to Buddhism, rebirth as worldly Pham Thanh: Sinners and Saints.
philosophers (intelligent and well educated in Pham Thanh Bat Nh: Worldling and sage are
mundane sense) who think that they know the same in essencePham Thanh eu cung co
everything and dont want to study or practise bon tanh nh nhau: Phat tanhSinners and saints
anymore, especially practicing dharmas. This is are of the same fundamental nature: Buddha-
one of the eight conditions or circumstances in nature.
which it is difficult to see a Buddha or hear his Pham Thanh ong C a: Land of common
dharma; or eight special types of adversities that residence of beings and saintsTransformed
prevent the practice of the DharmaSee Bat Nan. landThe gii nay ni ma Thanh pham ong c.
Pham Phu T ien ao: Bon th ien ao cua Ni tat ca chung sanh, t Thanh en pham trong
pham phu: 1) Thng ien ao; 2) Lac ien ao; sau ng, cung c ngu (t a nguc, nga quy, suc
3) Nga ien ao; 4) Tnh ien aoFour upside- sanh, a tu la, nhn, Thien, Bo Tat, Phat)This
down views for ordinary people: 1) Heretics world, where saints and sinners dwell together.
believe in permanence; 2) Heretics believe in The Land of Common Residence of Beings and
pleasure; 3) Heretics believe in personality; 4) Saints, or the land where all beings, saints and
Heretics believe in purity.
 2978

Ordinary Beings of the six lower worlds, dwell Pham: Pham Thien: Supreme Being regarded as
together (hells, hungry ghosts, animals, asuras, impersonal (Brahman (skt)1) Thanh Tnh:
men, devas, Bodhisattvas, and Buddhas). Celibate and pure; 2) Ly Duc: Giving up desires,
Pham Thanh ong C o: Land of common 3) Pham Toi: To violate, to commit, to offend
residence of beings and saintsTransformed against, to break the law4) Pham tru hay khuon
landSee Pham Thanh ong C a. phep: Pattern, rule, method.
Pham Thanh ong C Ue o: Common Pham Am: Brahmaghosa (skt)1) Tieng noi cua
Residence Impure LandNh la coi Ta Ba trong Phat: Brahma Sound voice of the Buddha; 2)
quoc o nay co pham co Thanh chung lan, ma Tieng noi trong treo: The voice is clear; 3) Tieng
pham va Thanh eu co hai hangCommon noi hoa nha: The voice is melodious; 4) Tieng noi
Residence Impure Land where all ordinary beings thanh tnh (chnh trc): The voice is pure; 5) Tieng
and saints reside together. noi sang sang: The voice is deep; 6) Tieng noi
Pham Thanh Nht Nh: Pham Thanh bat nh ngan vang, ni xa cung nghe thay: The voice is
Sinners and Saints are of the same fundamental far-reaching; 7) Tieng ca hay tung tan than Phat:
nature. Singing in praise of Buddha; 8) Mot trong ba mi
Pham Than: The common mortal bodyThe hai hao tng cua c Phat: Brahma voice, one of
ordinary individual. the thirty-two marks of a Buddha (see Tam Thap
Pham Thc: Tam thc cua ngi pham Nh Hao Tng).
Ordinary consciousnessOrdinary knowledge. Pham Am Phat: Brahmaghosa-buddha (skt)
Pham Tieu Bat ao: Eight confusionsTam th Pure Sound Buddha.
lan lon hay bon cap ien aoCap th nhat la Pham Am Tng: Brahmassara (p)
Thng. Vo thng ma cho la thng; thng ma Brahmasvara (skt)Characteristics of the voice of
cho la vo thng. Cap th nh la Lac. Kho ma cho the Buddha.
la lac; lac th lai cho la kho. Cap th ba la Nga. Pham Bai: Bhasa (skt)Dung mot khuc ke e tan
Vo nga ma cho la nga; hu nga ma cho la vo nga. than c PhatUsing a verse to praise the
Cap th t la Tnh. Bat tnh ma cho la tnh; tnh Buddha.
ma cho la bat tnhFour pairs of inverted (upside- Pham Bon: Nhng bo kinh bang tieng Phan (An
down, or false) beliefs: The first pair, permanent - o)Sutras in the Indian language.
Buddhist doctrine emphasizes that all is Pham Ca Di: Brahma-kayikas (skt)Ten cua ch
impermanent, only Nirvana is permanent; Thien coi s thien sac gii. Pham Than Thien
mistaking the impermanent for the permanent. hay quyen thuoc cua Pham Thien (Pham Chung
The second pair, joy - all is suffering, only Thien, Pham Phu Thien, va ai Pham Thien)
Nirvana is joy; mistaking what is not bliss for bliss. The Brahma-devas in the first dhyana in the realm
The third pair, self or personal -all is non-self or of form, or retinue of Brahma.
without a soul; mistaking what is not self for self. Pham Ca Di Thien: Brahma-kayika-deva (skt)
The fourth pair, purity - all is impure, only Pham chung thien trong coi tri s thien sac gii
Nirvana is pure; mistaking what is impure for The Brahma-devas in the first dhyana in the realm
pure. of form.
Pham Tnh: See Pham Tanh. Pham Che: Vi pham cac qui nhViolating
Pham Tnh: 1) Cai tnh cua pham nhan: Desires rules.
or passions of the unconverted; 2) So hanh phien Pham Ch:
nao (nhng phien nao nh tham duc hay la cam 1) Brahmacarin (skt): Ngi xuat gia hoc Thanh
do): Ordinary temptations. ien va tu hanh pham hanhStudying sacred
Pham Tuc: CommonEarthlyOrdinary learning; practising continence or chasity.
MundaneThoi thng tot hay xau cua pham 2) Brahamacari (skt): Ngi tre Ba La Mon tu
nhanThe practices, good or evil, of common or tap giai oan au trong bon giai oan i vao
unconverted men. Pham ThienYoung Brahman in his first
 2979

sarama or period of life; ther are four such Huyen Trang hanh hng cac x Tay Vc, khoang
periods. nam 627 sau Tay lch. Ni nay hien cach Kabul
3) Ngi Phat t xuat gia tu i thanh tnh: A khoang 200 dam ve pha tay bac. Tai ay co
Buddhist ascetic with his will set on purity. nhng hang ong thieng lieng cua Phat giao tai
Pham Chung: ai Hong Chung cua t vienThe vung bay gi la A Phu Han, co nien ai t nam
temple or monastery bell. 300 en 600 sau Tay lch, a b tan pha sau nhng
Pham Chung: Ch Tang NiMonks and nuns. cuoc xam lan cua Hoi giao va Mong Co. Theo
Pham Chung Thien: Brahmaparisadya or Eitel trong Trung Anh Phat Hoc T ien, Pham
Parsadya (skt)Cac v ch Thien coi tri s Dien Na, mot vng quoc co trong vung Bokhara,
thien thuoc sac gii (Pham Thien gii c chia bay gi la Bamian, noi tieng vi nhng tng Phat
lam ba cap, cac v ch thien ha cap th c goi Nhap Niet Ban khong lo, dai ti 1.000 bo Anh
la Pham Chung Thien)The assembly of Name of a country in North India at the time when
Brahmadevas, belonging to the retinue of Brahma; Hsuan-Tsang visited the Western countries,
the first Brahmaloka; the first region of the first around 627 A.D. This area located 240 miles
dhyana heaven of form. northwest of Kabul. This Buddhist holy place in
Pham Chng: Brahmavastu (skt)Sach hoc van present Afghanistan with interconnected rock-cut
Phan ng gom 12 chngA Sanskrit syllabary in caves dated from 300 to 600 AD, which was wiped
twelve parts. out as a result of invasions by Islamic peoples and
Pham Co Nong: Ten cua mot v c s hoc gia Phat the Mongols. According to Eitel in The Dictionary
giao Trung Hoa vao the ky th XX. Ong sang of Chinese-English Buddhist Terms, Bayana, an
Nhat Ban du hoc va tr ve nc vao nam 1931. ancient kingdom and city in Bokhara (modern
Ong a giup rat nhieu cho ch Tang hoang dng Bamian), famous for a colossal statue of Buddha
Phat phap. Ong viet rat nhieu sach Phat giao. (entering Nirvana) believed to be 1,000 feet long.
Ngoai ra, ong con dch bo Phat Thu Luan, quyen Pham Dien Na Quoc: Bamiyan (skt)Bayana
sach e cap en nhan qua tng quan, mot trong (skt)See Pham Dien Na.
nhng bo sach cua Bo Luan Tang cua trng phai Pham Dien Phat: c Phat co gng mat giong
Phat giao Nguyen Thuy. Bo sach nay bien soan nh Pham Thien, ngi ta noi v ay song ti
nhng tranh luan ay u ve tanh duyen khi 23.000 namA Buddha with Brahmas face (said
Name of a Chinese lay person and a Buddhist to be 23.000 years old).
scholar in the twentieth century. He traveled to Pham D: See Brahmadatta.
study in Japan and return to China in 1931. After Pham an: Brahmadanda (skt)Brahma-staff
returning home, he helped Monks and nuns in Phep tr toi Pham an. Khi v s nao pha m toi th
spreading the Buddha-dharma in all over China. c a en Pham an e cach ly, cam khong
He wrote a lot of Buddhist books. Besides, he also cho noi chuyen vi aiThe Brahma (religious)
translated the Patthana Sastra into Chinese. This is punishment; the explanation is to send to Coventry
the Book of Causal Relations, one of the books of a recalcitrant monk, the forbidding of any
the Theravadin Abhidhamma Pitaka. This book is conversation with him, or exclusion to silence.
concerned with the causal relations, a full Pham ao: Thanh tnh aoThe way of purity,
discussion of pratitya-samutpada. or celibacy; the brahman wayCon ng thanh
Pham Cung: 1) Cung ien cua Pham Thien: khiet.
Brahmas palace; 2) Chua: Buddhist temple; 3) Pham ao Sinh: Ten cua mot nha th hoa tranh
Pham Gii, coi thien th nhat trong coi tri sac tng Phat giao Trung Hoa vao cuoi thi nha
gii: The realm of Brahma; the first dhyana Minh au thi nha ThanhName of a Chinese
heaven of the realm of form. famous painter of Buddhist images who lived in
Pham Dien: Pham Thien va Tri Na La Dien the end of the Ming dynasty and the beginning of
Brahma and Narayana. the Ch'ing dynasty in China.
Pham Dien Na: Bamiyan (skt)Bayana (skt) Pham ien: Kinh ien PhatThe Buddhist
Ten cua mot x vung Bac An trong thi Ngai sutras, or books.
 2980

Pham o: Brahman-LandAn oIndia. Pham Hoc: 1) Nghien cu ve Ba La Mon: The

Pham c: Nang lc hay phc c cua Pham study of Brahmanism; 2) Nghien cu ve Phat
ThienThe power, or bliss of Brahma. Giao: The study of Buddhism.
Pham Giap: Kinh ien lam bang la cay a la (mot Pham Hng: Am thanh cua c PhatThe
loai cay ke co la giong nh la thot not) Palm-leaf sound of Buddhas voice (Buddhas preaching).
scriptures. Pham Ky Thien S (1296-1370): Ten cua mot v
Pham Gii: To turn ones back on the precepts Thien s Trung Hoa, vao thi nha Nguyen (1280-
Violation of the preceptsVi pham gii cam hay 1368)Name of a Chinese Zen master who lived
pha pham gii luat ma c Phat a a t raTo in Yuan Dynasty in China.
offend against or break the moral or ceremonial Pham Lch: Lch cua An oIndian calendar.
laws of Buddhism. Pham Luan: Brahma-cakra (skt)1) Banh xe
Pham Gii: Tru x cua Pham Thien: Abode of chuyen phap cua c Phat: The Brahma-wheel,
BrahmaVi Pham gii luat: Trangress the the wheel of the law, or pure preaching of the
precepts. Buddha; 2) Bai phap au tien ma Pham Thien
Pham Hanh: Hanh ong cao qu: Noble action, Vng thnh Phat quay banh xe phap: The first
high conductS tu hanh thanh khiet: Pure sermon at the request of Brahma; 3) Giao thuyet
practice. cua Pham Thien: The doctrine or preaching of the
Pham Hanh: Brahma-cari (skt)Holy life Brahmans.
Noble objective of nirvanaPure livingNgi Pham Luat: To offend against the lawKhi c
co i song pham hanhCuoc song thanh tnh The Ton con tai the, co hai v Ty Kheo pham luat
hay gii phap giup hanh gia cat t dam duc, song hanh, lay lam ho then, khong dam hoi Phat, en
i oc than e c sanh ve coi tri sac gii hoi u Ba Li rang: Da tha ngai u Ba Li!
Pham Thien hay cao hn. Ngi t nguyen song Chung toi pham luat that lay lam ho then, khong
i pham hanh va a oc nhng c nguyen tu dam hoi Phat, mong nh ngai giai ro cho nghi hoi
hanh au tien. Ngi tre Ba La Mon tu tap giai cho chung toi c khoi toi ay. u Ba Li lien y
oan au trong bon giai oan i vao Pham Thien. theo phap, giai noi cho hai v. Bay gi ong Duy
i song thieng lieng cao thng va thanh thien Ma Cat en noi vi u Ba Li: Tha ngai u Ba
phu hp vi nhng qui tac ao c va tinh khiet Li, ngai ch ket them toi cho hai v Ty Kheo nay,
cua Phat giao. Loi song cua mot nha s Phat giao, phai tr dt ngay, ch lam roi loan long ho. V
i song tnh hanh khong ket hon (i song thanh sao? V toi tanh kia khong trong, khong ngoai,
thien, mot i song cong hien cho s phat trien khong khoang gia. Nh li Phat a day: Tam
tinh than, i song oc than thanh thien)Pure nh nen chung sanh nh, tam sach nen chung sanh
living; noble action; the discipline of celibacy sach. Tam cung khong trong, khong ngoai,
which ensures rebirth in the Brahmaloka, or in the khong khoang gia. Tam kia nh the nao, toi
realms beyond form. A religious seeker who has cau cung nh the ay. Cac phap cung the, khong ra
submitted himself to spiritual disciplines and has ngoai chn nh. Nh ngai u Ba Li, khi tam tng
taken the first monastic vows. A young Brahman c giai thoat th co toi cau chang? u Ba Li
in his first sarama or period of life; ther are four ap: Khong. Ong Duy Ma Cat noi: Tat ca
such periods. Leading a life in harmony with the chung sanh tam tng khong nh cung nh the!
Buddhist rules of discipline, the life of an Tha ngai u Ba Li! Vong tng la nh, khong
unmarried religious student, practicing chastity vong tng la sach; ien ao la nh, khong ien
See That Thien. ao la sach; chap nga la nh, khong chap nga la
Pham Hanh Cau: Brahmacariyesana (p)Quests sach. Ngai u Ba Li! Tat ca phap sanh diet khong
for the holy life. dng, nh huyen, nh chp; cac Phap khong ch
Pham Hanh Ky: See Pham Ch. nhau cho en mot niem khong dng; cac Phap eu
Pham Hoang: Vua cua An o: The Indian la vong kien, nh chiem bao, nh nang dn, nh
Emperorc Phat: Buddha. trang di nc, nh bong trong gng, do vong
tng sanh ra. Ngi nao biet ngha nay goi la gi
 2981

luat, ngi nao ro ngha nay goi la kheo hieu. knows it is called a skillful interpreter (of the
Luc o hai v Ty Kheo khen rang: That la bc precepts). At that time, the two bhiksus
thng tr! Ngai u Ba Li nay khong the sanh kp. declared: What a supreme wisdom which is
Ngai la bc gi luat hn het ma khong noi c. beyond the reach of Upali who cannot expound
u Ba Li ap rang: Tr c Nh Lai ra, cha co the highest principle of discipline and morality?
bc Thanh Van va Bo Tat nao co the che phuc Upali said: Since I left the Buddha I have not met
c cho nhao thuyet bien tai cua ong Duy Ma a sravaka or a Bodhisattva who can surpass his
Cat. Tr tue ong thong suot khong lng. Khi ay, rhetoric for his great wisdom and perfect
hai v Ty Kheo dt het nghi hoi, phat tam Vo enlightenment have reached such a high degree.
thng Chanh ang Chanh giac va phat nguyen Thereupon, the two bhiksus got rid of their doubts
rang: Nguyen lam cho tat ca chung sanh eu and repentance, set their mind on the quest of
c bien tai nh vay.At the time of the supreme enlightenment and took the vow that
Buddha, there were two bhiksus who broke the make all living beings acquire the same power of
prohibitions, and being shameful of their sins they speech.
dared not call on the Buddha. They came to ask Pham Lc: Power of Brahma.
Upali and said to him: Upali, we have broken the Pham Ma:
commandments and are ashamed of our sins, so 1) Pham Thien va Ma La VngBrahma or
we dare not ask the Buddha about this and come Brahman and Mara.
to you. Please teach us the rules of repentance so 2) Pham Thien la v chu cac coi tri sac gii:
as to wipe out our sins. Upali then taught them Brahma is the lord of the realm of form.
the rules of repentance. At that time, Vimalakirti 3) Ma la chu Luc Duc Thien hay coi Tha Hoa T
came to Upali and said: Upali, do not aggravate TaiMara is the lord of desire or passion.
their sins which you should wipe out at once 4) Pham Thien: BrahmaSee Pham Thien.
without further disturbing their minds. Why? Pham Ma at: Brahmadatta (skt)Ten v vua
Because the nature of sin is neither within nor cua x Kanyakubja: A king of KanyakubjaTen
without, nor in between. As the Buddha has said, vua x Varanasi, cha cua Ca Diep: A king of
living beings are impure because their mind are Varanasi, father of Kasyapa.
impure; if their minds are pure they are all pure. Pham Ma La: See Pham Ma (1).
And mind also is neither within nor without, nor in Pham Ma Ni: Brahma-mani (skt)1) Tnh Chau,
between. Their minds being such, so are their sins. ten mot loai ngoc bau: Pure pearl; 2) Ngoc bau
Likewise all things do not go beyond (their ) nh y cua Pham Thien: The magic pearl of
suchness. Upali, when your mind is liberated, is Brahma.
there any remaining impurity? Upali replied: Pham Ma Tam Bat: Brahma-sahampati or
There will be no more. Vimalakirti said: Mahabrahma-sahampati (skt)Pham Thien, la v
Likewise, the minds of all living beings are free chu cua the giiBrahma, lord of the world.
from impurities. Upali, false thoughts are impure Pham Ma Viet: Brahmavati (skt)Tsang Denma
and the absence of false thought is purity. Inverted (tib)Me cua ngai Di Lac khi ngai giang tran
(ideas) are impure and the absence of inverted Youthful looking lady, mother of Maitreya, at the
(ideas) is purity. Clinging to ego is impure and time he will appear in this world.
non-clinging to ego is purity. Upali, all phenomena Pham Mau T: Mau t PhanThe Sanskrit
rise and fall without staying (for an instant) like an alphabet.
illusion and lightning. All phenomena do not wait Pham Nan: S kho khan trong viec duy tr i
for one another and do not stay for the time of a song pham hanhThe diffculty of maintaining
thought. They all derive from false views and are celibacy, or purity.
like a dream and a flame, the moon in water, and Pham Nan: Life and honourPerils to life and
an image in a mirror for they are born from wrong perils to noble characterSee Menh Pham.
thinking. He who understands this is called a
Pham Ng: 1) Ngon ng cua Pham Thien: The
keeper of the rules of discipline and he who
language came from Brahma; 2) Ngon ng Phan:
 2982

Brahma language (Sanskrit); 3) Ngon ng cua An Pham Phat: The Brahma (religious)
o: The language of India. punishmentSee Pham an.
Pham Nhan Mieu Gia: Ngi gi trau phai luon Pham Phu Lau: Brahmapurohita (skt)1) Nhng
nh he buong li day vam la xam pham nhng hoa v can than hay phu ta cua Pham Thien: The
mau cua ngi khac. Trong thien, t nay co ngha ministers, or assistants of Brahma; 2) Ten coi tri
la mot khi hanh gia giai ai buong lung th vong s thien th hai thuoc sac gii: The second
niem lien ap ti che ng tam hoA herdsman Brahmaloka; the second region of the first dhyana
should always remember that when he let go the heaven of form.
reining rope, it means he let his herds to destroy Pham Phu Thien: The Brahmapurohitas, or the
other people's harvests. In Zen, the term means retinue of BrahmaPham Phu Lau.
once practitioners become lazy and give free rein Pham Phuc: Kasaya (skt)1) Y phuc cua Pham
to their emotion, deluded thoughts will rush in to Thien: Brahmas robe; 2) Ao ca sa: Monks robe;
dominate their mind. 3) Y phuc cua ngi tu pham hanh: The garment
Pham Nhat (810-889): Ten cua mot v danh Tang of celibacy.
Trieu Tien vao the ky th IX. Nam 831, vao thi Pham Phc: Brahmapunyatva (skt)Brahma
nha ng (618-907), S en Trung Hoa va theo merits.
hoc Thien vi nhieu bac thay, va tr thanh mot Pham Quoc: Brahma-ksetra (skt)See Pham Sat.
trong nhng e t xuat sac nhat cua Thien s Pham Quynh: Ten cua mot v c s hoc gia Phat
Diem Quan Te An. S at ngo vi v Thien s nay giao Trung Hoa vao thi nha ng (618-907)
ch vi mot cau n gian: "Bnh thng tam th Name of a Chinese lay person and a Buddhist
ao." Sau sau nam lam th gia cho ngai Diem scholar who lived in the T'ang Dynasty in China.
Quan Te An, S t gia thay i en tham van vi Pham Sat: Brahmaksa (skt)Brahmaksha (skt)
ngai Dc Sn Duy Nghiem trc khi tr ve nc Brahmaksetra (skt)Bonsetsu (jap)1) Coi Phat:
vao nam 847. Sau khi tr ve Trieu Tien, S khai Buddha-land; 2) Ten goi t vien nh la ni thanh
sang chua Xa Quat trong tnh Giang Nguyen va tnh: A name for a Buddhist monastery, i.e. a
phat trien thanh phai Xa Quat Sn, mot trong place of puritySee Pham Cung.
nhng phai Thien noi troi nhat Trieu Tien vao Pham S Bo Tat: Parama-carya (skt)Toi Thanh
the ky th IXName of a Korean famous monk Bo TatMost Holy Bodhisattva.
in the ninth century. In 831, during the T'ang Pham Tan: Stotra (skt)Tung caKhuc hat ca
Dynasty, he came to China to study Zen with tung Phat, ch to hay nhng than linh trong Phat
many masters, and he became one of the most giaoA song of praise to the Buddha or to great
outstanding disciples of Zen master Yen-kuan masters or deities of Buddhism.
Ch'i-an (750-842). He was enlightened with just Pham Tang: Brahmin (skt)V Tang gn gi tnh
one simple phrase from this master: "The normal hanh. V Tang An o thi xa. Vao thi o Tang
mind is the Way." He stayed to serve as an s An o mac ao trch (e lo) vai phai A monk
attendant for master Yen-kuan Ch'i-an for six who maintains his purity. A monk from India:
years. Before returning to Korea in 847, he came Brahman monk is a Buddhist Master of ancient
to visit and study Zen with Zen master Yao-shan India. During those days, Buddhist monks wore
Wei-yen (745-828 or 750-834). After returning to rope, Buddhist monks wore roped exposing their
Korea, he settled in Jiang Yuan Province to built right shoulders.
the Vulture Peak Temple and developed into a Pham Tam: Tam tu theo pham hanh hay thanh
Zen Sect named "Grdhrakuta Zen Sect", one of cao va tinh khiet ma ngi thc tap se c sanh
the most eminent Zen sects in Korea in the ninth ve coi tri vo sac. Ban tanh thanh tnh cua con
century. ngi von ay u. Tam thanh tnh th than nghiep
Pham N: 1) Con gai cua Pham Ch: A noble va khau nghiep cung thanh tnh. Tnh tam la mot
woman; 2) Ngi con gai pham hanh: A woman of trong nhng ca ngo quan trong i vao ai giac, v
high character. nh o ma chung ta khong b nhiem trc The
Pham Phap: To break the law. noble or pure mind (which practises the discipline
 2983

that ensures rebirth in the realm without form). To Pham Thch T Vng: See Pham Thch T
purify ones mind: Pure heart, which is the original Thien.
Buddha-nature in every man. Pure mind is one of Pham Thien: Brahmas (skt).
the most important entrances to great (I) Ngha cua Pham ThienThe meanings of
enlightenment; for with it, there is no defilement. Brahma:
Pham Thanh: Tieng cua c PhatThe voice of 1) Sahampati (skt): V than chnh cua An giao,
Buddha thng c dien ta nh ngi sang tao he
Pham Thanh Tng: Giong noi thanh nha nghe thong the giiA chief of Hindu gods often
xa, nh giong noi cua c Pham ThienVoice described as the creator of world system.
deep and resonant which emits Brahma-pure 2) Chu cua cung tri sac gii. Ngai lam chua te
sounds, one of the thirty-two auspicious marks cua chung sanh, c Phat giao tha nhan la
See Tam Thap Nh Hao Tng. ch Thien, nhng thap hn Phat hay ngi a
Pham Thanh: Ten cua mot v danh Tang Trung giac ngoLord of the heavens of form. The
Hoa vao thi nha Thanh (1644-1912)Name of a father of all living beings; the first person of
Chinese famous monk who lived in the Ch'ing the Brahmanical Trimurti, Brahma, Visnu, and
Dynasty in China. Siva, recognized by Buddhism as devas but as
Pham Than: Brahma-kaya (skt). inferior to a Buddha, or enlightened man.
1) Than tam thanh tnh: The pure spiritual body. 3) Cac ch Thien trong coi tri sac gii: Devas
2) Phap than cua Phat: Dharmakaya of the in the realm of form.
Buddha. (II) Ba loai Pham Thien: Pham Chung Thien,
Pham Than Thien: Quyen thuoc cua Pham Thien Pham Phu Thien, va ai Pham Thien (Pham
(Pham Chung Thien, Pham Phu Thien, va ai Thien Vng)Three kinds of Brahmas: The
Pham Thien)The Brahmakayika, or retinue of assembly of brahmadevas (Brahmakayika),
Brahma. Brahmapurohitas or retinue of Brahma, and
Pham That: Ni Tang oan tru ngu va tu tap, Mahabrahman or Brahman himself.
chua hay t vienA dwelling where the sangha is Pham Thien Coi: The realm of Brahma.
practicing Buddhist lawsA dwelling where Pham Thien Gii: Brahmaloka (skt)The realm
celibate discipline is practised, a monastery, of Brahma.
temple. Pham Thien Hau: Brahmi (skt)Hau phi cua
Pham The: The realm of Brahma. Pham Thien (Pham Thien trong Phat giao khong
Pham The Gii: Brahmaloka (skt)Pham The co hau phi, tuy nhien, dan gian An o ton sung va
ThienCac coi tri thuoc sac gii. Pham tru (tru cho rang ngai co ba ba hau phi)The queen or
x cua ch thien coi sac gii tc la t vo lng wife of Brahma.
tam). Coi pham tru tng ng vi trang thai t, Pham Thien Ngoai ao: Brahmadeva-heretics
bi, hy, xaThe Brahmaloka of the realm of form. Ba La Mon cho rang Pham Thien la ang Tao
The brahmalokas, equivalent of benevolence, Hoa, nhng vi Phat giao ieu nay trai vi chan
pity, joy and indifference. lyThe Brahmans consider Brahma to be the
Pham The Thien: Brahmaloka (skt)Pham The Creator of al things and the Supreme Being, which
Gii. is heresy with Budhism.
Pham Thch: Tri Pham Thien va tri e Thch Pham Thien N: Brahmi (skt)See Pham Thien
Brahma and Sakra: Hau.
1) Tri Pham Thien, chu cung tri sac gii: Pham Thien Vng: Brahama-KingSee
Brahma, the lord of the form-realm. Pham Thien.
2) Tri e Thch, chu cua tri duc gii: Sakra, Pham Thu Thien: Brahmapurohita (skt)Pham
the lord of the desire-realm. Phu LauNhng v can than hay phu ta cua Pham
Pham Thch T Thien: Tri Pham Thien, e Thien. Ten coi tri s thien th hai thuoc sac
Thch, va T Thien VngBrahma, sakra, and giiThe ministers, or assistants of Brahma.
the four Maharajas.

Name of the second Brahmaloka; the second
region of the first dhyana heaven of form.
Pham Thu Vng: Brahmadatta (skt)Pham Ma
at1) Ten v vua cua x Kanyakubja: Name of
a king of Kanyakubja; 2) Ten vua x Varanasi,
cha cua Ca Diep: A king of Varanasi, father of
Kasyapa.
Pham Th: Brahmana-deva (skt)Kinh ien Ve
aVedic scriptures.
Pham Tha: Brahmayana (skt)The noblest of
the vehicles, that of the BodhisattvaTha cao
thng nhat trong cac tha, o la con ng cua
cac v Bo TatSee Bo Tat.
Pham Thng: To be impertinent to superiors.
Pham Tien (1292-1348): Ten cua mot v danh
Tang Trung Hoa, vao thi nha Nguyen (1280-
1368)Name of a Chinese famous monk who
lived in the Yuan Dynasty in China.
Pham Toi: To commit a crimeTo commit
offences.
Pham Trang: Torch of Brahma.
Pham Tran: Ten cua mot v danh Tang Trung
Hoa, song vao thi nha Tong (960-1279)Name
of a Chinese famous monk who lived in the the
Sung Dynasty in China.
Pham Trong: Pham trong toiVi pham gii trong
hay nhng gii chnhTo break the weightier
lawsCommit a grave offense.
Pham Trong Yem (989-1052): Ten cua mot v c
s noi tieng cua Phat giao Trung Hoa, song vao
thi nha Tong (960-1279)Name of a Chinese
famous lay person who lived in the the Sung
Dynasty in China.
Pham Tru: Brahma vihara (skt)Brahma-viharo
(p)Abode or purityBrahma-abidingA pure
restSee Tnh Tru.
Pham Tru: Hara (skt)DomainScope
Sphere.
Pham Tru Thien: Heaven of pure abodeCoi t
thien sac giiSanh Tnh C Thien la cung ien
cua Bo Tat, v tat ca phien nao chang nhiem The
fourth dhyana heaven in the world of form. Birth
in the heaven of pure abodes is a palace of
Enlightening Beings because no afflictions can
affect them.
Pham T:
2984
1) Ch PhanBrahma lettersSamskrtam
Sanskrit.
a) Bac Phan: Sanskrit.
b) Nam Phan: Tieng Phan Pali c vai hoc gia
Trung Hoa cho rang co hn tieng Phan
Sanskrit ve ca tieng noi lan ch vietPali,
considered more ancient by some Chinese
writers than Sanskrit both as a written and
spoken language.
2) Pham Th: Van T co cua An o, phan biet
vi tieng noi bnh dan Prakrit. Ch vai ngoai
le kinh ien Trung Quoc c dch t tieng
Phan Pali (Nam Phan), con th a phan c
dch sang t tieng Phan Sanskrit (Bac Phan)
The classical Aryan language of India, in
contradistinction to Prakrit, representing the
language as ordinarily spoken. With the
exception of a few ancient translations
probably from Pali versions, most of the
original texts used in China were Sanskrit.
Pham T Tai Vng: Lord Brahma.
Pham Tng: Brahmadhvaja (skt)Mot trong
nhng ngi con trai cua Mahabhijna, trong coi
Phat ve pha tay nam vu tru cua chung taOne
of the sons of Mahabhijna; his Buddha domain is
south-west of our universe.
Pham Uyen: T vien, ni cac v xuat gia song i
oc than tu tapA monastery or any place where
celibate discipline is practised.
Pham Vong: Brahmajala (skt)Li tri (kinh
noi ve triet hoc va sieu hnh)Brahma-net
Supreme net.
Pham Vong Bo Tat: Brahmajala-bodhisattva
(skt)Brahma-net BodhisattvaSupreme net
BodhisattvaThe Bodhisattva Brahma-jala.
Pham Vong Bo Tat Gii Kinh Ngha S:
Commentary on the doctrine of the sutra of the
Bodhisattva precepts of Brahmas NetLuan ve
cac y ngha cua gii luat Bo Tat trong kinh Pham
Vong.
Pham Vong Gii: See Pham Vong Gii Bon.
Pham Vong Gii Bon: Bo Tat Gii Kinh hay
phan sau cua Kinh Pham VongThe latter part of
the Brahma-sutra.
Pham Vong Gii Bon S: Luan ve cac gii cam
trong kinh Pham Vong, phan sau cua Bo Tat Gii
Kinh hay Kinh Pham VongCommentary on the
book of the precepts in the sutra of Brahmas
 2985

Net, the latter part of the Brahma-sutra. Phan:

Pham Vong Gii Pham: Ten cua Kinh Pham 1) C phn: Pataka (skt)Ba a CaLa c
Vong (Kinh Pham Vong ngay nay ch con lai mot hay phn treo tai chua trong cac ngay le (vat
pham Bo Tat Tam a Gii trong bo Kinh Pham trang nghiem bieu tng cho uy c cua c
Vong nen goi la Pham Vong Gii Pham)A Phat)FlagBannerStreamerPennant.
name for the Brahma-sutra. 2) Leo len: To climb.
Pham Vong Kinh: Brahmajala-sutra (skt) 3) Nam lay: To graspTo detain.
Brahma Net SutraSee Kinh Pham Vong. Phan Duyen: Arammana (p)Alambana (skt)
Pham Vong Kinh Bo Tat Gii Bon T Ky: Luan Duyen.
ve cac gii luat cua Bo Tat trong kinh Pham 1) S Duyen: oi tng hay la cai e da vao
VongCommentary on the chapter of the hay tuy thuoc vao. Canh oi ai vi tam thc
Bodhisattva precepts in the sutra of Brahmas Net. (phap tam va s tam la nang duyen, canh la
Pham Vong Kinh L Xa Na Phat Thuyet Bo s duyen)Resting or depending upon
Tat Tam a Gii Pham e Thap: See Pham (object of consciousness). Upon which
Vong Kinh. something rests or depends, hence objects of
Pham Vong Tong: Luat Tong c mang vao perception; that which is the environmental or
hoang hoa tai Nhat Ban bi mot nha s Trung Hoa contributory cause; attendant circumstances
ten Giam Chan vao khoang nam 754 sau Tay 2) Vien ly nhat thiet s duyen (thoat ra ngoai
LchThe sect of Ritsu, brought into Japan by the moi ieu kien): Free from all conditions
Chinese monk Chien-Chen in 754 A.D. (alambavigata).
Pham Vu: Chua hay t vienA sacred house, 3) Nang duyen: Tam nng vn vao canh s ma
i.e., a Buddhist monastery, or temple. khi len, giong nh ngi gia vn vao cay gay
Pham Vng: Brahma-sahampati (skt) ma ng len (tam thay oi luc the nay luc the
Mahabrahma-sahampati (skt)Pham Ma Tam khac, tuy theo s vat cua the gii ben ngoai,
BatPham VngPham Thien, la v chu cua giong nh con vn chuyen cay, hay con nga
the giiBrahma, lord of the world. vo cng)Something to lay hold of, a
Pham Vng Cung: Cung ien cua Pham reality, cause, basis, similar to an old man
ThienThe palace of Brahma. relies on his cane (the mind likea monkey, the
Pham Vng Ke: Lord Brahma. thought like a horse).
Pham Vng ng Than: The body of a Brahma Phan Giac: Nam lay va hieu biet nhng cai can
KingTheo Kinh Thu Lang Nghiem, quyen Sau, ct ben ngoai, nh con vn chuyen het canh nay
c Quan The Am Bo Tat a bach trc Phat ve qua canh khacSeizing and perceiving, like a
ng than (mot trong ba mi hai ng than) cua monkey jumping from branch to branch, i.e.,
ngai nh sau: Neu co chung sanh nao to biet long attracted by external unstable.
dam duc, khong pham ti bui nh cua dam duc, Phan Giao: Phan chia hay phan tch giao phap
than tr nen thanh tnh, toi se hien than Pham hay giao tng mot i cua c PhatDivision of
Thien trc nhng ngi o noi phap, khien ho the Buddhas teaching.
c giai thoatAccording to The Surangama 1) Phan Giao Thien Thai Ngu Thi Bat Giao:
Sutra, book Six, Avalokitesvara Bodhisattva Division of Tien-Tai, into the five periods
vowed in front of the Buddha about his and eight teachings.
appearance before sentient beings (one of the 2) Phan Giao Hoa Nghiem Ngu Giao: Division
thirty-two response bodies) as follows: If there are of Hua-Yen into five teachings.
living beings who wish to have their minds be Phan L T: Phan biet t tngDiscriminating
clear and awakened, who do not engage in thought.
mundane desires and wish to purify their bodies, I Phan Quyet: DeterminationDecision.
will appear before them in the body of a Brahma Phan Quyet Thanh Tnh: Purity in judgment.
King and speak Dharma for them, causing them to Phan Thch: Phan oan y ch cua kinh luan, va
attain liberationSee Tam Thap Nh ng Than. giai thch y ngha cua no. Phe phan phan tch giao

ly ma c Thch Ca Mau Ni thuyet giangTo
divide and explain sutras; to arrange in order,
analyze the Buddhas teaching.
Phan Ban Hanh Nam (1899-1973): Ten cua mot
v hoc gia Phat giao Nhat Ban vao the ky th XX.
Ong tot nghiep ai hoc e Quoc ong Kinh vao
nam 1918. Ong viet rat nhieu sach ve s phat trien
cua phai Nhat Lien Tong Nhat BanName of a
Japanese Buddhist scholar in the twentieth
century. He graduated from Teikoku University in
Tokyo in 1929. He wrote a lot of Buddhist Books
on history of the Japanese Nichiren Sect.
Phan Cau Ch Ky: Hay t xet lay mnh trc khi
ch trch ngi khacMorally, one must look at
oneself before criticizing others.
Phan Chieu: Paribimbaya (skt)Phan anhTo
reflect.
Phan Quang: Reflected light.
Phan Quang T Ky: Hoi quang t kyHoi quang
bien chieuTo turn the spotlight to ourselves
To turn back and reflect ourselves, or turn back
and examine ourselvesHay quay tr vao t
xem xet lay mnh. Chung ta, nhng Phat t thuan
thanh, phai t quan sat lay mnh e t o chung ta
co kha nang hieu mnh la ai. Hieu than va tam
mnh bang s quan sat theo doi. Trong luc ngoi
thien, trong khi an uong, ngu ngh, chung ta eu
biet phai lam nh the nao e gii han va ieu hoa.
Hay x dung tr tue cua chung ta. Hanh thien
khong nham muc ch at c, hay e hoan
thanh mot cai g ca. Ch can chu tam tnh thc.
Toan the viec hanh thien cua chung ta la nhn
thang vao tam mnh. Khi nhn thang vao tam mnh
chung ta se thay c s kho, nguyen nhan cua
kho, va cham dt s kho. Theo Thien s ai Giac
(1213-1279) trong quyen Thien va ao: "Thien
tap khong phai la gan loc nhng phan biet co tnh
khai niem, ma chnh la e nem bo nhng quan
iem va khai niem a co t trc, nem bo ca kinh Phan Tnh Than Nghiep: Tturning about action
ien va moi th con lai, va xuyen thung nhng lp
bao phu s phat khi cua cai nga ang sau. T
trc en nay cac bac thanh eu quay tr vao ben
trong va tm kiem trong cai nga, va qua o vt
len tren tat ca moi nghi hoac. Quay lai ben trong
co ngha la trong hai mi bon gi, trong moi hoan
canh, xuyen thung qua nhng lp vo boc kn cai
nga cua mnh, cang luc cang sau hn, e i en
mot ni khong the nao dien ta c. Chnh luc o
2986
moi y ngh cham dt, moi phan biet dng bat; khi
ma ta kien, vong niem eu bien mat ma mnh
khong can phai xua uoi; khi khong can phai tm
kiem ma chanh nghiep va xung lc ch thc eu
t phat. o chnh la luc ma chung ta co the biet
c chan ly cua trai tim."We, devoted
Buddhists, must examine ourselves so that we are
able to know who we are. Know our body and
mind by simply watching. In sitting, in sleeping, in
eating, know our limits. Use wisdom. The practice
is not to try to achieve anything. Just be mindful of
what is. Our whole meditation is to look directly at
the mind. We will be able to see suffering, its
cause, and its end. According to Zen Master
Daikaku in Zen and the Way: "Zen practice is not
clarifying conceptual distinctions, but throwing
away one's preconceived views and notions and
the sacred texts and all the rest, and piercing
through the layers of coverings over the spring of
self behind them. All the holy ones have turned
within and sought in the self, and by this went
beyond all doubt. To turn within means all the
twenty-four hours and in every situation, to pierce
one by one through the layers covering the self,
deeper and deeper, to place that cannot be
described. It is when thinking comes to an end and
making distinctions ceases, when wrong views and
ideas disappear of themselves without having to
be driven forth, when without being sought the
true action and true impulse appear of themselves.
It is when one can know what is the truth of the
heart."
Phan Suat Sanh T: Thoat vong sanh t e i
vao Niet BanEscape from mortality into
nirvana.
Phan Tnh: A turning about.
Phan Tnh Khau Nghiep : Action With the
SpeechSee Khau Nghiep (V).
with the bodySee Than Nghiep (II).
Phan Tnh Y Nghiep: c Phat a day ai c
La Hau La ve Phan Tnh Y Nghiep trong Kinh
Giao Gii La Hau La Rng Am Ba LaThe
Buddha taught Venerable about Action With the
Mind in the Ambalatthikarahulovada Sutta in the
Middle Length Discourses of the Buddha:
1. Nay La Hau La, nh ong muon lam mot y
nghiep g, hay phan tnh y nghiep ay nh sau:
 2987

Y nghiep nay cua ta co the a en t hai, by mindRahula, while you are doing an
co the a en hai ngi, co the a en hai action with the mind, you should reflect upon
ca hai; thi y nghiep nay la bat thien, a en that same mental action thus: Does this
au kho, em en qua bao au kho. action that I am doing with the mind lead to
Rahula, when you wish to do an action with my own affliction, or to the affliction of
the mind, you should reflect upon that same others, or to the affliction of both? Is it an
mental action thus: Would this action that I unwholesome mental action with painful
wish to do with the mind lead to my own consequences, with painful results?
affliction, or to the affliction of others, or to a) Nay La Hau La, neu trong khi phan tnh, ong
the affliction of both? Is it an unwholesome biet: Y nghiep nay ta ang lam. Y nghiep
mental action with painful consequences, with nay cua ta a en t hai, a en hai ngi,
painful results? a en hai ca hai; thi y nghiep nay la bat
a) Nay La Hau La, neu trong khi phan tnh, ong thien, a en au kho, em en qua bao au
biet: Y nghiep nay ta muon lam. Y nghiep kho. Nay La Hau La, ong hay t bo mot y
nay cua ta co the a en t hai, co the a nghiep nh vayRahula, when you reflect, if
en hai ngi, co the a en hai ca hai; thi you know: This action that I am doing with
y nghiep nay la bat thien, a en au kho, the mind leads to my own affliction, or to the
em en qua bao au kho. Mot y nghiep nh affliction of others, or to the affliction of both;
vay, nay La Hau La, ong nhat nh ch co it is an unwholesome mental action with
lamWhen you reflect, if you know: This painful consequences, with painful results,
action that I wish to do with the mind would then you should suspend such a mental action.
lead to my own affliction, or to the affliction b) Nhng neu, nay La Hau La, khi phan tnh ong
of others, or to the affliction of both; it is an biet nh sau: Y nghiep nay ta ang lam. Y
unwholesome mental action with painful nghiep nay cua ta khong a en t hai,
consequences, with painful results, then you khong a en hai ngi, khong a en hai
definitely should not do such an action with ca hai; thi y nghiep nay la thien, a en an
the mind. lac, em en qua bao an lac. Y nghiep nh
b) Nay La Hau La, neu trong khi phan tnh, ong vay, nay La Hau La, ong phai tiep tuc lam
biet: Y nghiep nay ta muon lam. Y nghie p But when you reflect, if you know: This
nay cua ta khong co the a en t hai, khong action that I am doing with the mind does not
co the a en hai ngi, khong co the a lead to my own affliction, or to the affliction
en hai ca hai; thi y nghiep nay la thien, a of others, or to the affliction of both; it is a
en an lac, em en qua bao an lac. Y wholesome mental action with pleasant
nghiep nh vay, nay La Hau La, ong nen consequences, with pleasant results, then
lamWhen you reflect, if you know: This you may continue in such a mental action.
action that I wish to do with the mind would 3. Sau khi lam xong mot y nghiep, nay La Hau
not lead to my own affliction, or to the La, ong can phai phan tnh y nghiep ay nh
affliction of others, or to the affliction of both; sau: Y nghiep nay ta a lam. Y nghiep nay
it is a wholesome mental action with pleasant cua ta a en t hai, a en hai ngi, a
consequences, with pleasant results, then en hai ca hai; thi y nghiep nay la bat thien,
you may do such an action with the mind. a en au kho, em en qua bao au
2. Nay La Hau La, khi ong ang lam mot y kho.Rahula, after you have done an action
nghiep, ong can phai phan tnh y nghiep ay with the mind, you should reflect upon that
nh sau: Y nghiep nay ta ang lam. Y nghiep same mental action thus: Does this action
nay cua ta a en t hai, a en hai ngi, that I have done with the mind lead to my
a en hai ca hai; thi y nghiep nay la bat own affliction, or to the affliction of others, or
thien, a en au kho, em en qua bao au to the affliction of both? Was it an
kho. Rahula, while you are doing an action
 2988

unwholesome mental action with painful Theo thien s Phan Dng, co mi tam cach ho i,
consequences, with painful results? oi lai, co mi tam cach ap khac han nhau (see
a) Nay La Hau La, neu trong khi phan tnh, ong Phan Dng Thap Bat Van). Nh vay, mot cau
biet nh sau: Y nghiep nay ta a lam. Y phan van van la mot li ap chieu sang vay. Th
nghiep nay a en t hai, a en hai ngi, du, mot v Tang hoi T Minh: "To at Ma qua
a en hai ca hai; thi y nghiep nay la bat Trung Hoa co y ngha g?" T Minh hoi lai: "Ong
thien, a en au kho, em en qua bao au ay qua hoi nao vay?"In Zen, there is a method
kho. Mot y nghiep nh vay, nay La Hau La, of counter-questioning, wherein questions are not
ong can phai lo au, can phai tam quy, can answered by plain statements but by counter-
phai nham chan. Sau khi lo au, tam quy, nham questionings. Generally speaking, in Zen a
chan, can phai phong ho trong tng lai question is not a question in its ordinary sense;
When you reflect, if you know: This action that is, it is not simply asked for information, and
that I have done with the mind leads to my therefore it is natural that what ordinarily
own affliction, or to the affliction of others, or corresponds to an answer is not an answer at all.
to the affliction of both; it was an According to Zen master Fen-Yang, there are
unwholesome mental action with painful eighteen different kinds of questions, against
consequences, with painful results, then you which we may distinguish eighteen corresponding
should confess such a mental action, reveal it, answers. Thus a counter-question itself is in its
and lay it open to the Teacher or to your wise way an illuminating answer. For example, a monk
companions in the holy life. Having confessed requested Tzu-ming to set forth the idea of
it, revealed it, and laid it open, you should Bodhidharma's coming from the West, and the
undertake restraint for the future. master asked, "When did he come?"See Phan
b) Con neu trong khi phan tnh, nay La Hau La, Dng Thap Bat Van.
ong biet: Y nghiep nay ta a lam. Y nghiep Phan Van Ky: Tra li theo kieu hoi van lai
nay khong a en t hai, khong a en hai Interrogating answerSee Phan Van.
ngi, khong a en hai ca hai; thi y Phan Xoa Hp Chng: Mot trong mi hai cach
nghiep nay la thien, a en an lac, em en chap tay, an ben nhng ngon tay vao nhauOne
qua bao an lac. Do vay, nay La Hau La, ong of the twelve forms of folded hands, with
phai an tru trong niem hoan hy, t mnh tiep interlocking fingers.
tuc tu hoc ngay em trong cac thien phap Phan Xuat Sanh T: See Phan Suat Sanh T.
Rahula, but when you reflect, if you know: Phan Am: Buddhas voiceSee Pham Am and
This action that I have done with the mind Am Thanh cua c Nh Lai.
does not lead to my own affliction, or to the Phan Ban: Kinh ien Phat viet bang tieng
affliction of others, or to the affliction of both; PhanThe Buddhist sutras, or books, written in
it was a wholesome mental action with Sanskrit.
pleasant consequences, with pleasant results," Phan Bang: BangMinh NgNg BanNg
youcan abide happy and glad, training day BangMo ca bang cay hay khuc go tron, moc
and night in wholesome states. bong ruot, lam theo hnh ca, vi mot khe uc nam
Phan Tuc: To go back to the secular lifeSee ngang e tao am hng, thng treo nha tru,
Hoan Tuc. anh len khi ti gi cmThe wooden fish is a
Phan Van Tr Danh: Reflecting the name hollowed-out roundish wooden block, fashioned
recitation. after some sort of sea creature, with a long
Phan Van: Trong Thien co mot phng phap goi horizontal slit for resonance, hanged in front of the
la "Phan Van" hay tra li theo kieu thay v tra li, mess hall for calling to meals.
ngi b hoi lai hoi ngc lai ngi hoi. Noi Phan Dung: See Phan ai T.
chung, trong Thien cau hoi nao cung thoat ngoai Phan D: Brahmadatta (skt)Pham DPham
thoi thng, ngha la phai hoi e c ch bao; Ma atSee Pham Thu Vng.
nen t nhien li ap cung chang ap lai g het.

Phan ai T: Cai tui ng gao, v vi Ty Kheo
vo dung, ch biet co an uong ngu nghA rice-bag
fellow, a useless monk who only devoted to his
food, drinking, sleeping, and resting.
Phan au: V Tang coi ve viec nau nng trong
chuaA monk who is responsible for the cooking
(kitchen) in a monastery.
Phan Giap: See Phan au.
Phan Hoc: See Pham Hoc.
Phan Khanh: Chiec khanh nho dung e anh bao
gi cmThe dinner-gong.
Phan Kinh: Vedanta (skt)Thanh ien cua phai
Ve an aLast text of VedaThe end or
consummation of the doctrine of the Vedas. One
of the six orthodox system of Hindu philosophy.
Phan Na: Vana (skt)Mot chom cayA wood
A grove.
Phan Ng: Sanskrit (skt)See Pham Ng.
Phan Sang: Phan TracCai mam ng o an
cua ch TangA food tray for monks.
Phan Thi: Thi khac dung ba trong thien
vienMeal-time in a monasterySee Thc Thi.
Phan Th: Brahmana-deva (skt)Kinh ien Ve
aVedic scriptures.
Phan Trac: See Phan Sang.
Phan T: Sanskrit (skt)Ch PhanBrahma
lettersSee Pham T.
Phanh Phat oan To: Sieu Phat Viet ToCanh
gii cu canh vt qua Phat va toThe final
realm passes over or surpasses even the realm of
Buddha or patriarchsSee Phung Phat Sat Phat.
Phao Khc Hoang Kim Bong Luc Chuyen:
See Phao Khc Hoang Kim Phung Luc Chuyen.
Phao Khc Hoang Kim Phung Luc Chuyen:
Nem bo vang rong e nhat ngoi gach. Trong thien,
t nay co ngha la hanh gia quen mat Phat tanh
cua chnh mnh e cau chap vao nhng phan biet
t vong tngTo throw away pure gold and to
pick up brick and tile. In Zen, the term means
practitioners forget their own Buddha-nature and
attach to discriminations from deluded thoughts.
Phao Ngon: To spread a rumour.
Phao Vu: To slanderTo calumniate.
Phap: Dhamma (p)Dharma (skt)Doctrine
LawMethodPhenomenaThingTruth
Phap la mot danh t rac roi, kho x dung cho ung
ngha; tuy vay, phap la mot trong nhng thuat ng
2989
quan trong va thiet yeu nhat trong Phat Giao.
Phap co nhieu nghaDharma is a very
troublesome word to handle properly and yet at
the same time; it is one of the most important and
essential technical terms in Buddhism. Dharma
has many meanings:
(I) Theo Phan ng, ch Phap phat xuat t can
ng Dhri co ngha la cam nam, mang, hien
hu, hnh nh luon luon co mot cai g o
thuoc y tng ton tai i kem vi no
Etymologically, it comes from the Sanskrit
root Dhri means to hold, to bear, or to exist;
there seems always to be something of the
idea of enduring also going along with it.
1) Y ngha thong thng va quan trong nhat cua
Phap trong Phat giao la chan lyThe most
common and most important meaning of
Dharma in Buddhism is truth, law, or
religion.
2) Th hai, phap c dung vi ngha hien
hu, hay hu the, oi tng, hay s
vat.Secondly, it is used in the sense of
existence, being, object, or thing.
3) Th ba, phap ong ngha vi c hanh,
cong chanh, chuan tac, ve ca ao c va
tri thcThirdly, it is synonymous with
virtue, righteousness, or norm, not only
in the ethical sense, but in the intellectual one
also.
4) Th t, co khi phap c dung theo cach bao
ham nhat, gom tat ca nhng ngha ly va ke,
nen chung ta khong the dch ra c. Trong
trng hp nay cach tot nhat la c e nguyen
goc ch khong dch ra ngoai ngFourthly, it
is occasionally used in a most
comprehaensive way, including all the senses
mentioned above. In this case, wed better
leave the original untranslated rather than to
seek for an equivalent in a foreign language.
5) Luat vu tru hay trat t ma the gii chung ta
phai phuc tong. Theo ao Phat, ay la luat
Luan Hoi Nhan QuaThe cosmic law
which is underlying our world. According to
Buddhism, this is the law of karmically
determined rebirth.
6) Hien Tng: PhenomenonMoi hien tng,
s vat va bieu hien cua hien thc. Moi hien
tng eu chu chung luat nhan qua, bao gom

ca cot tuy giao phap Phat giaoAll
phenomena, things and manifestation of
reality. All phenomena are subject to the law
of causation, and this fundamental truth
comprises the core of the Buddhas teaching.
7) Chan Ly: Ultimate truth.
8) at Ma: Dharma (skt)am Maam
VoThe teaching of the Buddha
(Understanding and Loving)Law
DoctrineThingsEventsPhenomena
Giao phap cua Phat hay nhng li Phat day
Con ng hieu va thng ma c Phat a 5) Th nam, ly tng the hien trong mot y ngha
day. Phat day: Nhng ai thay c phap la
thay c Phat. Van vat c chia lam hai
loai: vat chat va tinh than; chat lieu la vat
chat, khong phai vat chat la tinh than, la
tamThe way of understanding and love
taught by the Buddha. The Buddha says: He
who sees the Dharma sees me.. All things
are divided into two classes: physical and
mental; that which has substance and
resistance is physical, that which is devoid of
these is mental (the root of all phenomena is
mind).
9) Toan bo giao thuyet Phat giao, cac quy tac
ao c bao gom kinh, luat, gii: The
doctrines of Buddhism, norms of behavior and
ethical rules including pitaka, vinaya and sila.
(II) Theo Giao S Junjiro Takakusu trong Cng
Yeu Triet Hoc Phat Giao, ch Dharma co
nam ngha nh sauAccording to Prof.
Junjiro Takakusu in The Essentials of
Buddhist Philosophy, the word Dharma has
five meanings:
1) Dharma la cai c nam gi hay ly tng neu
chung ta gii han y ngha cua no trong nhng
tac vu tam ly ma thoi. Trnh o cua ly tng
nay se sai biet tuy theo s tiep nhan cua moi
ca the khac nhau. c Phat, no la s toan
giac hay vien man tr (Bodhi): Dharma would
mean that which is held to, or the ideal if
we limit its meaning to mental affairs only.
This ideal will be different in scope as
conceived by different individuals. In the
case of the Buddha it will be Perfect
Enlightenment or Perfect Wisdom (Bodhi).
2) Th en, ly tng dien ta trong ngon t se la
giao thuyet, giao ly, hay giao phap cua Ngai:
2990
Secondly, the ideal as expressed in words will
be his Sermon, Dialogue, Teaching, Doctrine.
3) Th ba, ly tng e ra cho cac e t cua Ngai
la luat nghi, gii cam, gii ieu, c ly:
Thirdly, the ideal as set forth for his pupils is
the Rule, Discipline, Precept, Morality.
4) Th t, ly tng la e chng ngo se la nguyen
ly, thuyet ly, chan ly, ly tnh, ban tnh, luat
tac, ieu kien: Fourthly, the ideal to be
realized will be the Principle, Theory, Truth,
Reason, Nature, Law, Condition.
tong quat se la thc tai, s kien, s the, yeu to
(b tao hay khong b tao), tam va vat, y the va
hien tng: Fifthly, the ideal as realized in a
general sense will be Reality, Fact, Thing,
Element (created and not created), Mind-and-
Matter, Idea-and-Phenomenon.
a) Nhng phan anh cua cac hien tng vao tam
con ngi, noi dung tam than, y tng:
Reflection of a thing in the human mind,
mental content, object of thought or idea.
b) Nhng nhan to ton tai ma trng phai Tieu
tha cho o la nen tang cua nhan cach kinh
nghiem: Factors of existence which the
Hinayana considers as bases of the empirical
personality.
(III) Theo phai Trung Quan, ch Phap trong Phat
Giao co nhieu y ngha. Ngha rong nhat th no
la nang lc tinh than, phi nhan cach ben trong
va ang sau tat ca moi s vat. Trong ao Phat
va triet hoc Phat giao, ch Phap gom co bon
nghaAccording to the Madhyamakas,
Dharma is a protean word in Buddhism. In the
broadest sense it means an impersonal
spiritual energy behind and in everything.
There are four important senses in which this
word has been used in Buddhist philosophy
and religion:
1) Phap co ngha la thc tai toi hau. No va sieu
viet va ben trong the gii, va cung la luat
chi phoi the gii: Dharma in the sense of one
ultimate Reality. It is both transcendent and
immanent to the world, and also the
governing law within it.
2) Phap theo y ngha kinh ien, giao ngha, ton
 2991

giao phap, nh Phat Phap: Dharma in the S Hue VienName of a Chinese famous
sense of scripture, doctrine, religion, as the monk of the Pure Land Sect, who lived in the
Buddhist Dharma. Eastern Chin Dynasty in China. He was one
3) Phap co ngha la s ngay thang, c hanh, of the most eminent disciples of Great Master
long thanh khan: Dharma in the sense of Hui-Yuan (334-416).
righteousness, virtue, and piety. 2) (454-498): Ten cua mot v danh Tang Trung
4) Phap co ngha la thanh to cua s sinh ton. Khi Hoa khac song vao thi Te (497-502)Name
dung theo ngha nay th thng c dung cho of another Chinese famous monk who lived in
so nhieu: Dharma in the sense of elements of the Ch'i Dynasty in China.
existence. In this sense, it is generally used 3) Ten cua mot v danh Tang Trung Hoa khac
in plural. na song vao thi nha Tuy (581-618)Name
Phap A Di a: Amitabha-Dharma (skt) of another Chinese famous monk who also
Methods of Recitation on Amitabha Buddha's lived in the Sui Dynasty in China.
name. Phap Am: Am thanh cua phap. Am thanh thuyet
Phap A Duc: Dharmasoka (skt)Phap danh vua phap cua chan lyVoice of the dharmaThe
A Duc trong ngay v vua nay qui-y PhatName sound of the Truth, or of preaching.
given to Asoka on his conversion. Phap An: An Tam BaoDharma-grace, i.e. the
Phap Ai: Dharma-priya (skt)Craving for mind- grace of Triratna.
objectsTnh yeu trong pham tru ton giaoPhap Phap An: Yantra (skt)Dharma sealThe seal
ai la tnh yeu trong pham tru ton giao. Tnh yeu of Buddha-truthDau an cua dieu phap, dieu
cua nhng v Bo tat muon cu o chung sanh, phap chan thc, khong chuyen ong hay bien oi
ngc lai vi Duc ai hay tnh yeu pham tuc . Phap nen goi la An. Dau hieu chng ngo ma ch Phat
ai la tnh yeu khi len do Phap, oi lai vi tnh hay ch To trao truyen tam phap cho nhauThe
yeu do duc vong khi len qua ngu quan hay la tnh seal of Buddha-truth, expressing its reality and
yeu trong duc gii. Tnh yeu cua nhng v Bo tat immutability. Its universality and its authentic
muon cu o chung sanh, ngc lai vi Duc ai hay transmission from one Buddha or patriarch to
tnh yeu pham tucReligious love or Bodhisattva another.
love with desire to save all creatures, in contrast Phap An Tam Muoi: Dharma-mudra-samadhi
with ordinary love. Love inspired by the dharma is (skt)Dharma seal samadhi.
in contrast with the passion love. Bodhisattva love Phap An Toi Thng: Mudra of supreme
with desire to save all creatures, in contrast with wisdomNgon tro cua ban tay phai c bao
ordinary love (Duc ai). quanh bang nam ngon cua ban tay kia. Phap an
Phap Ai ai Tha: Mahayana dharma-love nay tieu bieu cho tnh n nhat trong tnh a dang.
Phap Ai ai Tha la long ai thien cua bac Bo Tat ay la c ch cua Phat ai Nhat Nh LaiThe
ai Tha. Th phap ai nay can phai loai bo right index finger is grasped by the five fingers of
Mahayana Dharma-love is Bodhisattva attachment the left hand. This represents the unity in the
to illusory things. This kind of love must be manifold as embodied in the Buddha. This Mudra
eradicated. is a characteristic of Vairocana.
Phap Ai Nh Lai: Tathagata-loveTam ai Bi Phap Ba La Mat: Transcendental teaching
cua Nh Lai hay tnh yeu cu o chung sanh chan Phap Ba La Mat ngha la vao khap tat ca Phat
chanh vo thngTathagata-love, which goes out phapTranscendental teaching means
to all beings for salvation. penetrating all Buddhas teachings.
Phap Ai Tieu Tha: Hinayana dharma-love Phap Ba La Mat Bo Tat: Dharma-Paramita
See Tieu Tha Phap Ai. Bodhisattvaay la ten cua mot trong bon v Bo
Phap An: Tat Ba La Mat trong Kim Cng Gii This is
1) Ten cua mot v danh Tang Tnh o Tong one of the four Paramita Bodhisattvas in the
Trung Hoa vao thi nha ong Tan (317-420). Diamond realm.
S la mot trong nhng e t noi troi cua ai Phap Bao Hoa Tam Than: The trikaya (skt)
 2992

See Tam Than Phat. Tat luon t cha nhom rat nhieu Phap Bao Nh
Phap Bao: Dharmaratna (skt). Hai ao S. Cac ngai hieu ro ngha tham tham
1) Kho tang Phat PhapDharma-treasure: Dieu cua cac phap, biet ro hien trang qua lai trong cac
phap ma c Phat a thuyet giao, c tran canh thu va hanh vi tot xau trong tam niem cua
quy nh cua bau cua ngi the tuc, ngoi hai chung sanh. Cac ngai a at en trang thai gan
trong Tam BaoThe Law or Buddha-truth, nh tr tue t tai vo thng cua ch Phat, a thanh
the second personification in the Triratna. at thap lc vo uy, va thap bat bat cong. Du cac
2) Nhng vat ca nhan cua mot v Tang hay Ni ngai a ngan ong cac ca neo ac thu, cac ngai
nh Y Bat, van van: The personal articles of van hien than trong nam ng hoa o chung
a monk or nun, i.e. robe, almsbowl, etc. sanh, lam v ai y vng kheo tr lanh cac benh,
Phap Bao ai S: Fa-PaoS Phap Bao tai ai tuy theo trng hp ca nhan ma cho thuoc mot
T An T i ng, cung thi vi s Pho cach cong hieu. V the ma cac ngai a thanh tu
QuangA noted monk named Fa-Pao who lived vo lng cong c, trang nghiem thanh tnh vo
in the Ta-Tzu-En monastery and under the same lng coi Phat. Chung sanh nao c nghe danh
period with monk Pu-KuangSee Pho Quang. thay hnh eu c li ch v cac hanh ong cua
Phap Bao an Kinh: Fa-bao-t'an-ching (chi) cac ngai eu khong uong ph. V the cac ngai eu
Fabaotanjing (chi)Dangyo (jap)Rokuso- a thanh tu moi cong c tuyet haoAccording
Hobo-Dangyo (jap)The Platform SutraSutra to the Vimalakirti Sutra, Chapter One,
of the High Seat of the Dharma TreasureSee Bodhisattvas always amass all treasures of the
Kinh Phap Bao an. Dharma and acted like (skillful) seafaring pilots.
Phap Bao Nhat: Asalaha Puja (p)Dharma They were well versed in the profound meanings
DayNgay cua Phap BaoAsalha Puja la Ngay of all Dharmas. They knew very well the mental
Phap Bao, c c hanh vao ngay trang tron states of all living beings and their comings and
thang bay. Ngay nay c to chc e tng niem goings (within the realms of existence). They had
ngay au tien c Phat chuyen Phap Luan cho reached the state near the unsurpassed sovereign
nam anh em Kieu Tran Nh tai vn Loc Uyen wisdom of all Buddhas, having acquired the ten
trong thanh Ba La Nai. Mot trong nhng ngay le fearless powers (dasabala) giving complete
chnh cua cac x theo Phat giao Nguyen Thuy, knowledge and the eighteen different
tng niem ngay c Phat thuyet giang bai phap characteristics (of a Buddha as compared with
au tien trong Vn Loc Uyen. Buoi le co ten t Bodhisattvas (avenikadharma). Although they
s kien ngi ta ngh rang bai phap a c thuyet were free from (rebirth in ) evil existences, they
giang trong em trang tron cua thang Asalha (gia appeared in five mortal realms as royal physicians
thang 6 va thang 7 dng lch)Asalha Puja, to cure all ailments, prescribing the right medicine
known as Dharma Day, is celebrated on the full- in each individual case, thereby, winning
moon day in July. This day commemorates the countless merits to embellish countless Buddha
very first time the Buddha taught Dharma to the lands. Each living being derived great benefit
five monks in the Deer Park at Benares, India. from seeing and hearing them, for their deeds
One of the major religious festivals in Theravada were not in vain. Thus, they had achieved all
Buddhist countries, which commemorates excellent merits.
Sakyamuni Buddhas preaching of his first sermon Phap Bao Tang: Ni ton tr kinh ien Phat
in the Deer Park. The festival takes its name from PhapThe storehouse of all law and truth, i.e. the
the fact that the sermon was thought to have been sutrasSee Phap Tang.
delivered on the full moon night of the month of Phap Ban: Poverty of faith or religionNgheo
Asalha. In Sri Lanka, the festival is known as the tam linh.
Esala Perahera." Phap Bat Diet: Sanatanadharma (skt)
Phap Bao Nh Hai ao S: Treasures of the Everlasting dharmasUndying things.
Dharma and acted like (skillful) seafaring pilots Phap Bat Truyen Luc Nh: Phap khong the
Theo Kinh Duy Ma Cat, chng mot, cac v Bo truyen qua sau tai, y noi b mat tuyet oiThis

method must not enter six ears, i.e., totally secret.
Phap Bch: Similes or illustrations of the dharma.
Phap Bien Tai Vo Ngai: Dhammapatisambhida
(p)Unobstructed eloquence in the LawTheo
giao thuyet Nguyen Thuy (Thanh Tnh ao), tr
biet ve phap goi la phap bien tai vo ngai. Phap noi
gon la danh t ch ieu kien hay duyen (paccaya).
V ieu kien th can en mot cai khac lam cho no
phat sinh, khien no xay ra, nen goi la phap
(dhamma). Nhng ac biet co nam th can c
hieu la phap: bat c nhan nao phat sinh ra qua,
Thanh ao, cai g c noi len, cai g co li, cai g Ngai vao ni ta kien, khong en b giac, ni tam
khong co li. Khi mot ngi quan sat phap ay th
bat c hieu biet nao cua v ay ve phap goi la bien
tai ve PhapAccording to Theravada Doctrine
(The Path of Purification), knowledge about law is
the discrimination of law. Law (Dhamma) is
briefly a term for a condition (paccaya). For since
a condition necessitates whatever it may be,
makes it occur or allows it to happen, it is
therefore called law (dhamma). But in particular,
the five things should be understood as law: any
cause that produces fruit, the Noble Path, what is
spoken, what is profitable, what is unprofitable.
When anyone reviews that law, any knowledge of
his, falling within the category concenred with
law, is the discrimination of law.
Phap Bnh ang: Dharmasamata (skt)Same-
ness in the truthay la mot trong bon loai bnh
ang trong Kinh Lang Gia. Bnh ang ve chan ly
co ngha la tat ca ch Nh Lai eu at cung mot
s the chng nh vao ba mi bay phan chng
ngo. Theo kinh Duy Ma Cat, chng ba, c Phat
bao Tu Bo e: Ong i en tham benh ong Duy
Ma Cat dum ta. Tu Bo e bach Phat: Bach The
Ton! Con khong kham lanh en tham benh ong ta.
V sao? Nh lai thu trc, con vao khat thc ni
nha ong, luc o trng gia Duy Ma Cat lay cai bat
cua con ng ay cm roi noi vi con rang Tha
ngai Tu Bo e! oi vi cm bnh ang, th cac
Phap cung bnh ang, cac Phap bnh ang th cm
cung bnh ang, i khat thc nh the mi nen lanh
mon an. Nh Tu Bo e khong tr dam no si, cung
khong chung cung vi no, khong hoai than ma
theo mot hnh tng, khong dt si ai sanh ra giai
thoat, tng ngu nghch ma ang giai thoat,
khong m cung khong buoc, khong thay t e
cung khong phai khong ac qua, khong phai pham
2993
phu cung khong phai ri pham phu, khong phai
Thanh nhn, khong phai khong Thanh nhn, tuy
lam nen tat ca cac Phap ma ri tng cac Phap,
the mi nen lay mon an. Nh Tu Bo e khong
thay Phat, khong nghe Phap, bon luc s ngoai ao
kia nh Phu Lan Na Ca Diep, Mac Da Le Cau Xa
Le T, San Xa Da Ty La Chi T, A Ky a Xy Xa
Kham Ba La, Ca La Cu a Ca Chien Dien, Ni
Kien a Nha e T la thay cua Ngai. Ngai theo
bon kia xuat gia, bon luc s kia oa, Ngai cung
oa theo, mi nen lay mon an. Tu Bo e! Neu
nan, ong vi phien nao, la Phap thanh tnh, ngai
c vo tranh tam muoi, tat ca chung sanh cung
c tam muoi ay, nhng ngi th cho Ngai
chang goi phc ien, nhng ke cung dng cho
Ngai oa vao ba ng ac, ngai cung vi ma nam
tay nhau lam ban l, Ngai cung vi cac ma va cac
tran lao nh nhau khong khac, oi vi tat ca chung
sanh ma co long oan han, khinh bang Phat, che bai
Phap, khong vao so chung Tang, hoan toan khong
c diet o, neu Ngai c nh the mi nen lay
mon an. Bach The Ton! Luc o con nghe nhng
li ay roi m mt khong biet la noi g, cung khong
biet lay li chi ap, con lien e bat lai muon ra
khoi nha ong. Ong Duy Ma Cat noi Tha Ngai Tu
Bo e! Ngai lay bat ch s! Y Ngai ngh sao?
Nh Phat bien ra mot ngan ngi huyen hoa va
neu ngi huyen hoa o em viec nay hoi Ngai,
chng ay Ngai co s chang? Con ap: Khong
s! Trng gia Duy Ma Cat lai noi: Tat ca cac
Phap nh tng huyen hoa, ngai khong nen co tam
s set. V sao? V tat ca li noi nang khong la
tng huyen hoa, ch nh ngi tr khong chap vao
van t, nen khong s. V sao the? Tanh van t
von ly, khong co van t o la giai thoat. Tng
giai thoat o la cac Phap vay. Khi ong Duy Ma
Cat noi Phap ay roi, hai tram Thien t c Phap
nhan thanh tnh. V the nen con khong kham lanh
en tham benh ong.Sameness in the truth,
one of the four sorts of sameness according to The
Lankavatara Sutra, which means that all
Tathagatas attain to the same realization by means
of the thirty-seven divisions of enlightenment.
According to the Vimalakirti Sutra, Chapter
Three, the Buddha said to Subhuti: You call on
Vimalakirti to enquire after his health on my
behalf. Subhuti said: World Honoured One, I am
 2994
not qualified to call on him and enquire after his
health. The reason is that once when I went to his
house begging for food, he took my bowl and
filled it with rice, saying: Subhuti, if your mind
set on eating is in the same state as when
confronting all (other) things, and if this uniformity
as regards all things equally applies to (the act of)
eating, you can then beg for food and eat it.
Subhuti, if without cutting off carnality, anger and
stupidity you can keep from these (three) evils: if
you do not wait for the death of your body to
achieve the oneness of all things; if you do not
wipe out stupidity and love in your quest of
enlightenment and liberation; if you can look into
(the underlying nature of) the five deadly sins to
win liberation, with at the same time no idea of
either bondage or freedom; if you give rise to
neither the four noble truths nor their opposites; if
you do not hold both the concept of winning and
not winning the holy fruit; if you do not regard
yourself as a worldly or unworldly man, as a saint
or not as a saint; if you perfect all Dharmas while
keeping away from the concept of Dharmas, then
can you receive and eat the food. Subhuti, if you
neither see the Buddha nor hear the Dharma; if
the six heterodox teachers, Purana-kasyapa,
Maskari-gosaliputra, Yanjaya-vairatiputra, Ajita-
kesakambala, Kakuda-katyayana and Nirgrantha-
jnatiputra are regarded impartially as your own
teachers and if, when they induce leavers of home
into heterodoxy, you also fall with the latter; then
you can take away the food and eat it. If you are
(unprejudiced about) falling into heresy and
regard yourself as not reaching the other shore (of
enlightenment); if you are unprejudiced about the
eight sad conditions and regard yourself as not
free from them; if you are unprejudiced about
defilements and relinquish the concept of pure
living; if when you realize samadhi in which there
is absence of debate or disputation, all living
beings also achieve it; if your donors of food are
not regarded (with partiality) as (cultivating) the
field of blessedness; if those making offerings to
you are partially looked on as also falling into the
three evil realms of existence; if you impartially
regard demons as your companions without
differentiating between them as well as between
other forms of defilement; if you are discontented
with all living beings, defame the Buddha, break
the law (Dharma), do not attain the holy rank and
fail to win liberation; then you can take away the
food and eat it. World Honoured One, I was
dumbfounded when I heard his words, which were
beyond my reach, and to which I found no answer.
Then I left the bowl of rice and intended to leave
his house but Vimalakirti said: Hey, Subhuti, take
the bowl of rice without fear. Are you frightened
when the Tathagata makes an illusory man ask
you questions? I replied: No. He then continued:
All things are illusory and you should not fear
anything. Why? Because words and speech are
illusory. So all wise men do not cling to words
and speech, and this is why they fear nothing.
Why? Because words and speech have no
independent nature of their own and, when they
are no more, you are liberated. This liberation will
free you from all bondage. When Vimalakirti
expounded the Dharma two hundred sons of devas
realized the Dharma eye. Hence I am not
qualified to call on him to inquire after his
health.See T Bnh ang.
Phap Bnh ang Tnh: Equality of phenomena
Tnh bnh ang cua moi hien tng.
Phap Bo Th: The almsgiving of the Buddha-truth.
Phap Bon: Bhutatatthata (skt)Dharma source
Chan nh hay tinh yeu cua van phapThe root or
essence of al things.
Phap Cai: Thien CaiCai long dung trong cac
phap hoiA canopy, or umbrella, used in an
assembly for worship or preaching.
Phap Canh: The mental objectsSee Phap Tran.
Phap Chanh: Dharmaraksa (skt)Indu-
Dharmaraksa (skt)am Vo LanTruc Phap
HoPhap Truc LanSee am Ma La Sat.
Phap Chan: Thc tnh cua hien tngReality of
phenomena.
Phap Chan ai Tuy Thien S (878-963): Daizui
Hoshin (jap)Ta-sui Fa-chen (Wade-Giles
Chinese)Dasui-Fazhen (Pinyin Chinese)See
ai Tuy Phap Chan Thien S.
Phap Chan Nh: Chan Nh cua hien tng
Suchness of phenomena.
Phap Chan Thien S (834-919): Zen master Fa-
chenTen cua mot v Thien s Trung Hoa vao
thi Ngu ai ben Trung Hoa (907-960). Hau nh
co rat t chi tiet nao ve v Thien s nay. Theo

Canh c Truyen ang Luc, quyen, XI, S en t
tnh T Xuyen, Trung Hoa. Sau khi xuat gia, S du
phng hanh cc tham hoc vi cac v Thien s
nh Vien Tr ao Ngo, Van Nham am Thanh,
ong Sn Lng Gii, va Qui Sn Linh Hu.
Cung co vai tai lieu khac noi rang S sanh nam
878 va th tch nam 963Name of a Chinese
famous monk in the Wu-tai Dynasty in China.
Very few information is known of master Fa-
chen's life. According to the Records of the
Transmission of the Lamp (Chuan-Teng-Lu),
Volume XI,he came from Si-Chuan Province.
After leaving home, he wandered to the south to
visit and study with many Zen masters, i.e., Yuan-
chih Tao-wu (769-835), Yun-yen-Tan-sheng
(780-841), Tung-shan Liang-chieh (807-869), and
Kuei-shan-Ling-yu (771-853). Some other sources
mentioned that he was born in 878 and passed
away in 963See ai Tuy Phap Chan Thien S.
Phap Chap: Attachment to the reality of
dharmaChap vao y niem ch phap hay hien
tng la co that. ay la mot ao tngHolding
(bonding) on the concept that of the reality of
dharma, things or phenomena (holding to things as
realities or false tenet that things are real). This
holding is an illusion.
Phap Chap Phan Biet: Phan biet theo s chap
vao cac phap (hien tng)Discrimination in
terms of attachment to phenomena.
Phap Chap Vo Minh: Vo minh cua s chap trc
vao cac hien tngIgnorance of attachment to
phenomena.
Phap Chau: Thuyen Bat Nha Ithuyen ch Phat
phap) co the ch ngi ta ra khoi bien sanh t luan
hoi e en coi Niet BanThe barque of the
Buddha-truth which ferries men out from the sea
of mortality and reincarnation to nirvana.
Phap Che: Law.
Phap Ch: Gii luat nha PhatBuddhist precepts.
Phap Chien: Hossen (jap)Dharma dualS
tranh luan ve Phat phapDharma struggle
Dharma duelingThuat ng thien (Nhat Ban)
dung e ch s gap g gia hai hanh gia, vi muc
ch la bay to trc tiep kien giai cua 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
2995
cua nhau. ay cung la cuoc tranh luan ve tr tue
trong Phat phap. Theo truyen thong, nhng v du
tang co the lai t vien chng nao ma ho van tiep
tuc thang trong cac cuoc tranh luan Phat phap A
term (Japanese) 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)
understandings. This is also a verbal contest of
wisdom of the dharma. Traditionally, wandering
monks could stay in a monastery as long as they
continued winning dharma duals.
Phap Chieu: S chieu sang cua Phat phap
Dharma-shinning.
Phap Chieu ai S: Ten cua v To th t cua
Lien Tong, vao i nha ng, khoang nam 767
sau Tay LchName of the fourth patriarch of the
Chinese Lotus Sect or Pureland Buddhism, during
the Tang dynasty, around 767 A.D.
Phap Chu: Dharma-vesselSee Phap Thuyen.
Phap Chu: BuddhaDharma-lord.
Phap Chuc: Cay uoc thap sang trong cac nghi le
trong cac t vienA torch, lit in ceremonies in
monasteries.
Phap Chung: Tang l Phat Giao hay mot chung
hoi Tang hoac NiThe Buddhist monkhood; an
assembly of monks or nuns.
Phap Chung Hoc: Sekhiyadhamma (p)Sikkka-
karaniya (skt)Gii Chung HocSeventy-five
rules of conduct for both monks and nunsThat
Thap Ngu Gii Chung HocBay mi lam gii
Chung Hoc cho ch Tang Ni.
Phap Chuyen Luat Truyen Thien S (1738-
1810): Ten cua mot v Thien s Viet Nam thuoc
tong Lam Te vao the ky th XVIIIName of a
Vietnamese Zen master of the Lin-chi Sect in the
eighteenth century.
Phap Co: Tieng trong thuc quan c em v vi
tieng Phat thuyet phap khuyen ran ai chung tien
len lam viec cong cThe drum of the law
which stiring all to advance in virtue.
Phap Cong: T e goi cac v Tang trong t vien
A formal name (appellation) for monks in a
monastery.

Phap Cu: Dharmapada (skt)Kinh Phap Cu.
Phap Cu Kinh: Dharmapada (skt)See Kinh
Phap Cu.
Phap Cu Th Du Kinh: Dharmapadavadana-sutra
(skt)Similes on the Dharmapada.
Phap Cu: Nhng vat dung c dung trong Thien
lamThe instruments used in a monasterySee
ao Cu.
Phap Cung Dng: Dharmapuja (skt)Phap
cung dng bang cach tin phap, giang phap, bao
ve phap, tu tap tinh than va ho tr Phat giao. Theo
kinh Duy Ma Cat, chng mi ba, Phat day rang:
Thien nam t! Phap cung dng la kinh tham
dieu cua ch Phat noi ra, tat ca trong i kho tin
kho nhan, nhiem mau kho thay, thanh tnh khong
nhiem, khong phai lay suy ngh phan biet ma biet
c. Kinh nay nhiep ve phap tang cua Bo Tat, an
a la ni, an o cho en bat thoi chuyen, thanh tu
luc o, kheo phan biet cac ngha, thuan phap Bo
e, tren het cac kinh, vao cac ai t bi, la cac
viec ma va cac ta kien, thuan phap nhan duyen,
khong nga, khong nhn, khong chung sanh, khong
tho mang, khong vo tng, vo tac, vo khi, lam
cho chung sanh ngoi ni ao trang ma chuyen
phap luan, ch Thien, Long than, Can that ba thay
eu ngi khen, a chung sanh vao phap tang cua
Phat, nhiep tat ca tr tue cua Hien Thanh, dien noi
cach tu hanh cua Bo Tat, nng theo ngha thc
tng cua cac phap, tuyen bay cac phap vo
thng, kho, khong, vo nga, tch diet, cu o
chung sanh huy pha gii cam, lam cho ta ma ngoai
ao va ngi tham lam chap trc eu s set, ch realized by) saints and sages, preach the path
Phat, Hien, Thanh eu ngi khen, xoa trang cai
kho sanh t va ch ra cai vui Niet Ban ma ch Phat
ba i trong mi phng eu noi ra, neu ngi impermanence, suffering; voidness and absence of
nghe nhng kinh nh the ma tin hieu, tho tr, oc
tung, dung sc phng tien phan biet giai noi, ch
bay ranh re cho chung sanh, gi gn chanh phap,
o goi la Phap cung dng. Lai theo cac phap
ung nh li noi tu hanh, tuy thuan 12 nhn
duyen, la ta kien, c vo sanh nhan, quyet nh
khong co nga, khong co chung sanh, ma oi vi
qua bao nhn duyen khong trai khong cai, la cac
nga s, y theo ngha khong y theo li, y theo tr
khong y theo thc, y theo kinh lieu ngha khong y
theo kinh khong lieu ngha, y theo phap khong y
theo ngi, thuan theo phap tng, khong cho vao,
khong cho ve, vo minh diet het thi hanh cung
2996
diet het, cho en sanh diet het thi lao t cung
diet het, quan nh the th 12 nhn duyen khong co
tng diet, khong co tng khi, o goi la Phap
cung dng hn het.Serving the dharma by
believing it, explaining it, obeying it, keeping it,
protecting it, cultivating the spiritual nature and
assisting the Buddhism. According to the
Vimalakirti Sutra, Chapter Thirteen, the Tathagata
taught: Virtuous one, the offering of Dharma is
preached by all Buddhas in profound sutras but it
is hard for worldly men to believe and accept it as
its meaning is subtle and not easily detected, for it
is impeacable in its purity and cleanness. It is
beyond the reach of thinking and discriminating; it
contains the treasure of the Bodhi-sattvas
Dharma store and is sealed by the Dharani-
symbol; it never backslides for it achieves the six
perfections (paramitas); discerns the difference
between various meanings; is in line with the
bodhi Dharma; is at the top of all sutras; helps
people to enter upon great kindness and great
compassion; to keep from demons and perverse
views, and to conform with the law of causality
and the teaching on the unreality of an ego; a
man, a living being and life and on voidness,
formlessness, non-creating and non-uprising. It
enables living beings to sit in a bodhimandala to
turn the wheel of the law. It is praised and
honoured by heavenly dragons, gandharvas, etc.
It can help living beings to reach the Buddhas
Dharma store and gather all knowledge (sarvajna
followed by all Bodhisattvas; rely on the reality
underlying all things; proclaim the (doctrine of)
ego and nirvana. It can save all living beings who
have broken the precepts and keep in awe all
demons, heretics and greedy people. It is praised
by the Buddhas, saints and sages for it wipes out
suffering from birth and death; proclaims the joy
in nirvana as preached by past; future and present
Buddhas in the ten directions. If a listener after
hearing about this sutra, believes, understands,
receives, upholds, reads and recites it and uses
appropriate methods (upaya) to preach it clearly to
others, this upholding of the Dharma is called the
offering of Dharma. Further, the practice of all
Dharmas as preached; to keep in line with the
 2997

doctrine of the twelve links in the chain of khi gia nhap Phat giao. oi vi mot nha s
existence; to wipe out all heterodox views; to bc vao mot tu vien, ten goi ay thay the tat
achieve the patient endurance of the uncreate ca cac ten goi khac trc ay. ieu nay tng
(anutpatti-dharma-ksanti) (as beyond creation); to trng cho s t bo cua ngi tu hanh oi vi
settle once for all the unreality of the ego and the nhng lo au, au kho va am me cua the tuc.
non-existence of living beings; and to forsake all Luc nha s noi len nhng c nguyen cua
dualities of ego and its objects without deviation mnh cung la luc bat au mot cuoc i mi,
from and contradiction to the law of causality and hoan toan hng ti ai giacBuddha name
retribution for good and evil; by trusting to the which named by the master on the ordination.
meaning rather than the letter; to wisdom rather The Buddhist name that a monk or lay person
than consciousness; to sutras revealing the whole receives at his initiation into Buddhism from
truth rather than those of partial revelation; and to the master giving the initiation. For a monk in
the Dharma instead of the man (i.e. the preacher); a monastery, this name replaces his ordinary
to conform with the twelve links in the chain of given name. This symbolizes the monk's
existence (nidanas) that have neither whence to turning away from worldly cares, suffering,
come nor wither to go; beginning from ignorance and passions; with the taking of a vow he
(avidya) which is fundamentally non-existent, and begins a new life directed entirely toward the
conception (samskara) which is also basically realization of awakening or enlightenment.
unreal, down to birth (jati) which is fundamentally 2) Gii Danh: T c dung bi Chan Tong
non-existent; and old age and death (jaramarana) The term chiefly used by the Shin Sect.
which are equally unreal. Thus, contemplated, the Phap Dao: Ten cua mot v danh Tang Trung Hoa
twelve links in the chain of existence are vao thi Lu Tong (420-497)Name of a Chinese
inexhaustible, thereby putting an end to the famous monk who lived in the Liu Sung Dynasty
(wrong) view of annihilation. This is the in China.
unsurpassed offering of Dharma. Phap Dien: See Phap Hoi.
Phap C: Phap Dien Long Tng Chung, ng Phap
1) uoc phapThe torch of Buddhism. Dien: See Phap Dien Ngu To Thien S.
2) Ten cua mot v danh Tang Trung Hoa vao Phap Dien Ngu To: See Phap Dien Ngu To Thien
thi Tay Tan (265-316)Name of a Chinese S.
famous monk who lived in the Western Chin Phap Dien Ngu To Thien S (1024-1104): Goso-
Dynasty in China. Hoen (jap)Wu-tsu-Fa-yen (Wade-Giles
Phap Cu: Dharmatrata (skt)Name of an Indian Chinese)Wuzu Fayan (Pinyin Chinese)Ten
monkTen cua mot nha s An oSee cua Ngu To c nhac ti trong cac th du th 35,
Dharmatratas argument from the difference of 36, 38 va 45 cua Vo Mon Quan. Ngoai ra, con co
kind or result. mot vai chi tiet ly thu ve v Thien s nay trong
Phap Cu Luan Chng: Luan chng cua Phap Ngu ang Hoi Nguyen: Thien S Phap Dien
CuLuan chng ban ve sai biet gia pham loai Ngu To sanh nam 1024, thien s thuoc dong
hay ket qua, nh mot thoi vang co the c lam Dng Ky cua phai Lam Te, e t va truyen nhan
thanh ba th o dung, nhng moi th van gi y noi phap cua Thien S Bach Van Thu oan; thay
ban chat cua vangDharmatratas argument from cua thien s Khai Phuc ao Ninh va Vien Ngo
the difference of kind or result. As a gold piece Khac Can. Khi au s hoc triet ly Bach Phap
may be made into three different articles, yet each Luan cua phai Duy Thc, ong oc thay cau nay
retains the real nature of gold. Khi Bo Tat vao cho thay ao th tr hay y thc
Phap Cu Luan S: See Phap Cu. suy luan va ly hay tam the trc giac ngam hp
Phap Danh: nhau, canh hay ngoai gii va than hay noi tam gap
1) Phap Danh: Religious nameTen trong ao nhau, khong con phan biet co chu the hay nang
hay ten ma v thay at cho. Ten ma mot ngi chng va khach the hay s chng na. Gii ngoai
the tuc hay mot v s nhan c t thay mnh ao An o tng van nan phai Duy Thc rang a
 2998

khong phan biet nang chng s chng th lam sao Wu-tsu's fame as a teacher spread widely and
co chng. Cac nha Duy Thc khong ap c li students gathered from throughout China to study
cong kch ay. Phap s Tam Tang Huyen Trang luc under him. He first taught at Simian Shan (Four
ay ang An o, en cu nguy phai Duy Thc Face Mountain), and then moved to Mt. Baiyun.
bang cau noi Nh ngi uong nc, nong lanh t Later he moved to Dongchan (East Zen) Temple
biet. oc cau ay Phap Dien t hoi Nong lanh co on Wu-tsu Mountain. Among Wu-tsu's twenty-two
the biet c, vay cai g khien ta t biet. S mang Dharma heirs were the acclaimed "Three
noi thac mac ay en hoi cac phap s thong thai Buddhas," the monks Foyan Qinyuan, Foguo
cua phai Duy Thc, nhng khong ai ap c. Co Keqin, and Fojian Huiqin.
ngi ap: Ong muon ro y ay hay sang phng Phap Dien Ngu To xuat gia nam 35 tuoi, ong
nam go ca phai Thien truyen Tam an Phat. The bat au hoc cac kinh ien Du Gia, nhng
la rot cung Phap Dien i en vi Thien tong. Danh nhng nghien cu nay khong lam cho ong hai
tieng cua Ngu To Phap Dien lan rong khap ni va long, ong quay sang thien va gap nhng thay
e t cua S t khap x hoi tu ve hoc Thien vi thien khac nhau, nhng ong van khong hai
S. Trc tien S day Thien tai T Dien Sn, roi long. Cuoi cung ong gap c thien s Bach
di chuyen en Bach Van Sn. Ve sau S i en Van Thu oan va at c giac ngo vao cai
ong Thien T tren nui Ngu To. Trong so 22 Phap ngay ong nghe thay mnh giai thch ve cong
t cua S co ba v c ton lam "Ba v Phat," o la an "Vo" cho mot e t khac. Trong th du th
Phat Nhan Thanh Vien, Phat Qua Khac Can, va 36 cua Vo Mon Quan, Ngu To neu len cau
Phat Giam Hue CanWe encounter Wu-tsu in hoi ma van hoc thien thch dan ra. Ngu To
examples 35, 36, 38 and 45 of the Wu-Men-Kuan. hoi: "Neu ngi gap mot ngi thay tren
Besides, there is some interesting information on ng i, ngi khong c chao bang li
him in The Wudeng Huiyuan: Zen master was cung nh bang im lang. Vay ngi se chao
born in 1024, master of the Yogi lineage of Rinzai nh the nao?"Wu Tsu became a monk at
Zen, was a disciple and dharma successor of Pai- the age of thirty-five. he first studied the
Yun-Shou-Tuan; master of K'ai Fu Tao-ning and sutras and writings of the Yogachara school of
Yuan-wu K'o-Ch'in. He first studied the Yogacara Buddhism, but he was not satisfied; however,
school of Buddhist philosophy and came across the by philosophical study, and turning to Zen, he
following passage, When the Bodhisattva enters sought out various masters. Finally he stayed
on the path of knowledge, he finds that the with Master Pai-Yun. He experienced
discriminating intellect is identified with Reason, enlightenment one day as he listened to
and that the objective world is fused with Master Pai-Yun giving instruction to another
Intelligence, and there is no distinction to be made student on the koan of "Mu". In example 36 of
between the knowing and the known. The anti- the Wu-Men-Kuan, Master Wu-Tsu asks a
Yogacarians refuted this statement, saying that if question that has often been cited in Zen
the knowing is not distinguishing from the known, literature: "If you meet a master on the way,
how is knowledge at all possible? The you should greet him neither with words nor
Yogacarians could not answer this criticism, when silence. So tell me, how should you greet
Hsuan-chang, who was at the time in India, him?"
interposed and saved his fellow-monks in the Khi gap Bach Van, S nhac lai chuyen v
Yogacara. His answer was: It is like drinking Tang hoi Nam Tuyen ve hat chau Mani e
water; one knows by oneself whether it is cold or tha hoi. Bach Van lien nat, S lien lanh ngo,
not. When Fa-Yan read this answer, he dang len Bach Van bai ke sau khi mat ong m
questioned himself What is this that makes one ra trong cho ngo nhap:
know thus by oneself. This was the way he "Ven oi mot dai at thong dong
started on his Zen tour, for his Yogacara friends, Nai n xoa tay hoi to ong
being philosophers, could not enlighten him, and May thu mua i roi ban lai?
he finally came to a Zen master for instruction. Vui thay tong truc quyen thanh phong."
 2999

(Sn tien nhat phien nhan ien a different. If you think you can understand
Xoa thu inh ninh van To ong through speech, then know you haven't
Ky o mai lai hoan t mai penetrated the truth. If you think you can't be
V lan tung truc dan thanh phong). understood through speech, then your head
Upon meeting Baiyun, Fa-Yan inquired to and mind are like a raging fire. So, just pass
him about a story concerning Nan-ch'uan and through Chao-chou's gate and cut off Baiyun's
the Mani Jewel. Just when he finished asking tongue yourself. Don't betray the ancient
this, Baiyun shouted at him, causing to sages' compassion."
instantly attain enlightenment. He then Phap Dien thng ng, oc lai th du ve
thanked Baiyun by offering the following mot v Tang hoi Thien s ba Lang Hao Giam:
verses when his mental eye was first opened: "'Y ch Thien tong va giao tong giong hay
"A patch of farm land quietly lies by the khac?' Ba Lang ap: 'Ga lanh len cay, vt lanh
hill. xuong nc.' (y noi Thien tong va Giao tong
Crossing my hands over the chest tuy hai phng cach khac nhau, nhng cung
I ask the old farmer kindly: cung mot muc ch nh nhau)." Phap Dien
'How often have you sold it noi: "Cai lao gia Ba Lang nay khong hoa hp
and bought it back by yourself?' vi cau tra li cua mnh. Hay gi nc lai
I like the pines and bamboos trong tay ma co c trang. Quet nhng cum
That invite a refreshing breeze." hoa va hng thm se toa khap y phuc."Fa-
Co mot v Tang hoi thien s Phap Dien: "The yan entered the hall. He recited the example
nao la mot giot nc Bach Van?" S ap: of when a monk asked Baling Haojian, "'The
"Gia gao ap gai." V Tang lai hoi: "Con meaning of the ancestors and the meaning of
nhng ngi uong no th sao?" S ap: "Ta the scriptural teachings, are they the same or
day mot ni khong co cho e cho gng mat different?' Pa-ling said, 'The cold fowl flies up
xuat hien."A monk asked Zen master Fa- in the tree. The cold duck dives into the
yan, "What is one drop of Baiyun?" Fa-yan water.'"
said, "Pounding. Grinding." The monk asked, Phap Dien thng ng th chung: "Khi nghe
"How about those who drink it?" Fa-yan said, can th ngo sau. Khi nghe sau th chang ngo.
"I teach of a place where no face appears." Phai lam sao ay? Phai lam sao ay? Chan
Mot v Tang khac hoi: "au li ngi trong that cung dng Phat khong co ngha la ot
thien ha b Bach Van cat, con au li Bach them nhang."Fa-yan entered the hall and
Van th b ai cat?" S ap: "Lao Vng thon addressed the monks, saying, "When hearing
ong." S lai noi tiep: "Khong g khac hn la is shallow, the realization is deep. When
cong viec thng nhat. Nhng theo ong ngh hearing is deep, there's no realization. What
th o la cai g khac. Neu ong ngh ong co the can be done? What can be done? Making a
lanh hoi qua ngon ng, th ong khong the nao true offering to Buddha doesn't mean giving
tham nhap chan ly c. Con neu nh ong more incense."
khong the c hieu qua ngon ng, th tam tr Phap Dien thng ng va em cau chuyen
ong giong nh ngon la d. V the ch n mot v Tang hoi Van Mon e xem xet: "'The
gian la i qua ca ai Trieu Chau ma cat li nao la cau noi vt Phat vt To?' Van Mon
cua ngai Bach Van. ng co phu long t bi ap: 'Cai banh.'" Phap Nhan noi: "Lao Tang
cac bac Thanh co c."Another monk khong tra li bang cach o. Neu co ai hoi lao
asked, "Baiyun cut off the tongues of Tang: 'The nao la cau noi vt Phat vt To?'
everyone beneath heaven. But as of Baiyun's Lao Tang se ap lai han nh vay: 'Phan la
tongue, who will cut it off?" Fa-yan said, "Old cung giong phan nga.' Hoac gia lao Tang se
Wang in East Village." Fa-yan then said, "It's noi: 'oi giay co rach bm.' Hoac gia lao
nothing other than ordinary affairs. But Tang co the noi: 'Than Rua vay uoi.' Vay th
according to your thinking it's something lao Tang hoi may ong, nhng cau ap cua lao
 3000

Tang giong hay khac vi cau ap cua Van yan said, "Five rebels hear thunder." The
Mon? Hay xem xet cau hoi nay i."Fa-yan monk asked, "What is the affair of the
entered the hall and brought up for Yunmen school?" Fa-yan said, "The red flag
consideration the story of when a monk asked is brilliant." The monk asked, "What is the
Yunmen, "'What is the talk that is beyond the affair of the Caodong school?" Fa-yan said,
Buddhas and ancestors?' Yunmen replied, "Riding books you won't get home." The
'Cake.'" Fa-yan said, "I don't answer that way. monk asked, "What is the affair of the Kuei-
If someone suddenly asked me, 'What is the yang school?" Fa-yan said, "A broken
speech that is beyond the Buddhas and monument across the ancient road." The
ancestors?' I'd just reply to him, 'Donkey shit monk then bowed. Fa-yan said, "Why don't
is like horse shit.' Or I'd say, 'Worn-out reed you ask about the Fayan school?" The monk
sandals.' Or I might say, 'The Tortoise God said, "I leave it to the master." Fayan said, "A
drags his tail.' So now I ask you, are my thief in the night!"
answers the same or different than Yunmen's? Mot hom, Phap Dien thng ng day
Consider this question." chung: "Hom qua, bat than toi bat gap mot e
Co mot v Tang hoi Phap Dien: "The nao la y tai nh bung hom nay em giang cho may
ngha cua viec To Bo e at Ma dien bch?" ong. Nhng tuoi gia lu lan, noi au quen o,
Phap Dien noi: "Viec o cha tnh c." V khong sao nh lai c." Noi xong Phap Dien
Tang lai hoi: "Con viec Nh To ng di im lang giay lau, roi th dai noi: "Quen roi,
tuyet th the nao?" Phap Dien noi: "Loi la quen roi, anh khong nh lai c!" Sau o
loi."A monk asked Fa-yan, "What was the S noi tiep: "Trong kinh toi co biet mot cau
meaning of Bodhidharma's facing the wall?" than chu c ton la vua ky c. Ai hay quen
Fa-yan said, "It still hasn't been calculated." c oc chu ay len ma nh lai het. Bay gi
The monk asked, "What about when the mnh th xem sao!" Noi xong S oc than
Second Ancestor stood in the snow?" Fa-yan chu: "An a lo lat ke ta ba ha." Bong S vo tay
said, "An error is an error." pha len ci ha ha, noi: "Toi nh ra roi, nh ra
Co mot v Tang hoi Phap Dien: "Tren au sao roi. The nay, 'Tm Phat mat Phat, tm To mat
tram trng lam sao bc ti?" Phap Dien To. Da ngot ngot tan cong, mp ang ang
noi: "Mau len, hay th xem!" V Tang lai hoi: tan re.'" Noi xong S ha ng, khong noi
"The nao la tong s cua trng phai Lam them mot li nao na. Chung ta thay, mot v
Te?" Phap Dien noi: "Nam ten giac nghe thien s thnh thoang, nhng rat hiem, nh
sam." V Tang lai hoi: "The nao la tong s trng hp cua ngai Phap Dien Ngu To, cung
cua trng phai Van Mon?" Phap Dien noi: biet nghieng mnh xuong bnh dien sinh hoat
"Phn o rc r." V Tang lai hoi: "The nao nh nguyen cua chung ta e co gang noi len
la tong s cua trng phai Tao ong?" Phap nhng g nham xay dng cho mon o. Tuy
Dien noi: "Ci sach ma i th may ong se nhien, a la mot bai noi phap cua ao Thien,
chang bao gi ve en nha c." V Tang lai han phai co cai g ky ac hn thng tnh
hoi: "The nao la tong s cua trng phai Qui One day, Fa-yan entered the hall and
Ngng?" Phap Dien noi: "Mot tng ai gay addressed the monks, saying, "Yesterday I
o tren con ng co xa." V Tang ben le came across one topic which I thought I might
bai. Phap Dien noi: "Tai sao ong khong hoi ve communicate to you, my pupils, today. But an
tong s cua trng phai Phap Dien?" V Tang old man such as I am is apt to forget, and the
ap: "Con e cau o cho Hoa Thng." Phap topic has gone off altogether from my mind. I
Dien noi: "Mot ten trom ve em!"A monk cannot just recall it." So saying, Fa-yan
asked Fa-yan, "At the top of a hundred-foot remained quiet for some little time, but at last
pole, how does one go forward?" Fa-yan said, he exclaimed, "I forget, I forget, I cannot
"Quick, try it and try!" The monk asked, remember!" Then, he resumed, saying, "I
"What is the affair of the Linji school?" Fa- know there is a mantra in one of the Sutras
 3001

known as 'The King of Good Memory'. Those heard him say this, I dodn't have a single word
who are forgetful may recite it, and the thing to say in reply, nor a single idea to espouse.
forgotten will come again. Well, I must try." Can any of you say anything in my place?
He then recited the mantram, "Om-o-lo-lok- Yesterday, that single instance of
kei svaha!" Clapping his hands and laughing embarrassment has uprooted all my ideas
heartily, he said, "I remember, I remember. now."
This it was 'When you seek the Buddha, you Hom khac, thien s Phap Dien thng ng,
cannot see him; when you look for the im lang khong noi. S het nhn ben trai lai
patriarch, you cannot see him. The nhn ben phai, rot cung S gi cao cay gay len
muskmelon is sweet even to the stems, the va noi: "Ch dai mot thc moc." Noi xong S
bitter gourd is bitter even to the roots'." He ha ng khong giang g them n a. Thien s
then went down from the pulpit without any Phap Dien muon noi g vi hang hau boi
further remark. As we can see, for a Zen chung ta? Co phai ngai muon nhan nhu vi
master occasionally, no quite frequently, like chung ta rang Thien khong bao gi c
in the case of Fa-yan Wu-tsu, comes down to giang day bang li? That vay, Thien, trc het
the dualistic level of understanding and tries va tren het, la than chng ca nhan; neu trong
to deliver a speech for the edification of his i nay co cai g c goi la triet e duy
pupils. But being a Zen sermon we naturally nghiem, cai ay la Thien. Khong t von lieng
expect something unusual in it. oc tung, hoc hoi, hay tram t mac tng nao
Hom khac, S thng ng th chung: "Hom co the lam ra mot thien s. Trong thien, cuoc
qua lao Tang vao pho e y thay mot man bieu song can c nam bat trong do ng luan lu
dien ngi bu nhn (ngi go). Lao Tang cua no; chan ng no lai e quan sat va phan
khong the khong ti xem. Man bieu dien tach la giet chet no e ch om lay mot cai
ngi bu nhn qua la mot man dien ang c thay ma lanh ngat ma thoi. V the moi sinh
xem! Mi nhn th thay ngi go chuyen ong hoat hang ngay cua hanh gia eu phai troi
tay chan, i vong vong, va t ngoi xuong. chay bnh thng nh dong i cua ho th ho
Nhng khi nhn ky lai, ngi ta co the thay co mi co the co c tuyet o hieu nang trong
ai o pha sau tam man xanh. Lao Tang khong ThienAnother day, Zen master Fa-yen
kem c ben keu ln, 'Ong ten la g?' Ngi entered the Hall and seated himself in the
trong man tra li: 'Hoa Thng! Ch can xem chair. He looked one way over the shoulder
bieu dien ch hoi ten lam g?' Lao Tang b and then the other. Finally, he held out his
ngi kia noi mot cau khien khong li co the staff high in his hand and said, "Only one foot
ap khong ly co the bay. Ai trong may ong co long!" And without further comment he
the v lao Tang ma noi c chang? Hom qua descended. What does he want to advise
ch mot khoanh khac ngng ngung ma hom younger generations of practitioners? Does he
nay a nho tan goc het thay y tng." mean Zen can never be taught and explained
Another day, Fa-yan addressed the monks, by words? In fact, Zen is emphatically a
saying, "Yesterday when I went into town I matter of personal experience; if anything can
noticed a pupet show going on. I couldn't help be called radically emperical, it is Zen. No
going over there and taking a look. The pupet amount of reading, no amount of teaching,
was really something to see! At first sight it and no amount of contemplation will ever
seemed to move its limbs, walk around, and make one a Zen master, In Zen, life itself
sit down on its own. But when you looked must be grasped in the midst of its flow; to
closer, you could see that there was someone stop it for examination and analysis is to kill
behind the blue curtain. I couldn't help but call it, only leaving its extremely cold corpse to be
out, 'Sir! What's your name?' The man replied embraced. Therefore, in order to maintain the
to me, 'Honored Venerable! Just watch the most efficient prominence, everyday
show. Why ask for names?' Brethren! When I
 3002

activities of Zen practitioners must flow along entered the hal and bade the monks farewell,
with the flow of their own lives. saying: Zhao-Chou had some final words. Do
Hom khac na, thien s Phap Dien thng you remember them? Lets see if you can
ng, ngoi vao phap toa, a ban tay len hoi recite them! When no one responded, Fa-
o chung: "Sao cai nay goi la ban tay? He Yan then recited Zhao-
biet v sao th co ngo va co Thien." Thai o Chous words:
nay cua ngai Phap Dien cho thay phap Thien Fortune few among the thousand
ch co y ngha khi cay truc cua noi tam xoay But one has countless pains and sorrows.
sang mot the gii khac, sau rong hn. V mot Fa-Yan then said: Take care! Later that
khi the gii tham dieu ay m ra la cuoc song night Fa-Yan died.
hang ngay cua hanh gia, ca en nhng tnh Phap Dien Thien S Ng Luc: Records of the
tiet tam thng nhat, van m nhuan Thien Words of Zen Master Fa-YanSee Phap Dien
v. That vay, mot mat giac ngo la cai g tam Thien S.
thng, vo ngha ly nhat i; nhng mat khac, Phap Diet: S tan diet cua Phat phap, sau thi ky
nhat la khi chung ta cha hieu, no ky b khong th ba cua ba thi ky Chanh Tng MatThe
g hn. Va noi cho cung, ngay ca cuoc song extinction of the Law, or Buddhism, after the third
thng ngay cua chung ta, ha chang phai ay of the three stages.
nhng ky quan, b mat va huyen b, ngoai tam Phap Dnh (416-482): Ten cua mot v danh Tang
hieu biet cua tr oc con ngi hay sao? Trung Hoa vao thi nha Nam Te (497-502)
Another day, Zen master Fa-yen entered the Name of a Chinese famous monk who lived in the
Hall and seated himself in the chair, then Southern Ch'i Dynasty in China.
produced his own hand and asked his Phap Du Kinh: Dharmapadavadana-sutra (skt)
disciples, "Why it is called a hand. When one Phap Cu Th DuKinh Similes on the
knows the reason, there is enlightenment and Dharmapada.
one has Zen. Fa-yen's attitude just shows that Phap Dung:
the whole Zen discipline gains meaning when 1) Phap Dung Ngu au Thien S (594-657):
there takes place this turning of the mental Hoyu (jap)Gozu Hoyu (jap)Niu-tou Fa-
hinge to a wider and deeper world. For when jungNiutou FarongSee Ngu au Phap
this wide and deeper world opens, Zen Dung Thien S.
practitoiners' everyday life, even the most 2) (747-835): Ten cua mot v Thien s Trung
trivial thing of it, grow loaded with the truths Hoa vao thi nha ng (618-907)Name of
of Zen. On the one hand, therefore, a Chinese Zen master in the T'ang Dynasty in
enlightenment is a most prosaic and matter- China.
of-fact thing, but on the other hand, when it is 3) (?-1174): Ten cua mot v Thien s Viet Nam,
not understood it is something of a mystery. thuoc dong Thien Ty Ni a Lu Chi vao the
But after all, is not life itself filled with ky th XIIName of a Vietnamese Zen
wonders, mysteries, and unfathomabilities, far master of the Vinitaruci Zen Sect in the
beyond our discursive understanding? twelfth century.
Ngay 25 thang 6 nam 1104, s thng ng Phap Dung Ngu au Thien S (594-657): Hoyu
noi li t biet vi Tang chung: Hoa Th ng (jap)Gozu Hoyu (jap)Niu-tou Fa-jungSee
Trieu Chau co li cuoi, cac ong co nh Ngu au Phap Dung Thien S.
khong? Noi th xem! Khi khong co ai tra li, Phap Dung Thien S (Viet Nam): Zen Master
s ben noi: Phap Dung (Vietnamese)Zen Master Phap
Giau hiem ngan mieng t Dung (?-1174)Thien s Viet Nam, que Boi
Ngheo han mot than nhieu. Ly, Bac Viet. Ngai xuat gia lam e t cua Thien
Noi xong s nhan moi ngi: Tran trong! s Khanh Hy. Sau khi tr thanh phap t i th 15
Toi em o s th tchOn the twenty-fifth cua dong Thien Ty Ni a Lu Chi, ngai lam du
day of the sixth month of 1104, Fa-Yan Tang i hoang hoa. Sau o ngai tru lai tai chua

Khai Giac tren nui Thu Phong, roi di ve nui Ma
Ni Thanh Hoa khai sn chua Hng Nghiem va
tru tai ay e hoang phap cho en khi ngai th tch
vao nam 1174A Vietnamese Zen master from
Boi Ly, North Vietnam. He left home and became
a disciple of Zen master Khanh Hy. After
becoming the dharma heir of the fifteenth
generation of the Vinitaruci Zen Sect, he became
a wandering monk to travel along the country to
expand Buddhism. Later he stayed at Khai Giac
Temple on Mount Thu Phong, then moved to
Mount Ma Ni in Thanh Hoa to build Hng
Nghiem temple and stayed there to revive and
expand Buddhism until he passed away in 1174.
Phap Dung: Ten cua mot v danh Tang Trung
Hoa vao thi Lu Tong (420-497)Name of a
Chinese famous monk who lived in the Liu Sung
Dynasty in China.
Phap Duyen: Nhan duyen tr thanh mot Phat t:
To become a BuddhistNhan duyen theo ung
phap cua Phat: Causes and conditions that accord
with the BuddhadharmaSee Phap Quyen.
Phap Duyen Khi: The environmental cause of
all phenomenaDuyen khi cua moi hien tng.
Moi vat eu tuy thuoc vao vat khac, do o mot
trong tat ca va tat ca trong mot. Phap Duyen Khi
la he qua tat yeu oi vi Thanh e th hai va th trong mot qua kh vo th that la mot viec lam vo
ba trong T Thanh e, va khong the, nh mot so
ngi co khuynh hng cho rang ay la mot s
them that sau nay vao li day cua c Phat. Giao
ly duyen khi nay luon luon c giai thch bang
nhng t ng het sc thc tien, nhng no khong
phai la li day ch co tnh giao ieu, mac du thoat
nhn co ve nh vay, do tnh chat ngan gon cua cac
li giai thch. Nhng ai tng quen thuoc vi Tam
Tang Kinh ien eu hieu rang Giao Ly Duyen
Khi nay c thiet lap tren c s lam ro net teaching of the Buddha. This Dependent Arising,
nhng nguyen tac can ban cua tr tue. Trong li
day ve tanh duyen khi cua van hu trong the
gian, ngi ta co the nhan ra quan iem cua c
Phat ve cuoc i. Tnh duyen khi nay dien tien
lien tuc, khong b gian oan va khong b kiem soat
bi bat c loai t tac hay tha tac nao ca. Tuy
nhien, cung khong the gan cho giao ly Duyen
Khi nay la quyet nh thuyet hay nh menh
thuyet, bi v trong giao ly nay ca hai moi trng
vat ly va quan he nhan qua cua ca nhan van hanh
cung nhau. The gii vat ly anh hng en tam cua
3003
con ngi, va tam cua con ngi ngc lai cung
anh hng en the gii vat ly, hien nhien mc
o cao hn, v theo Kinh Tng ng Bo, nh c
Phat noi: The gian b dan dat bi tam. Neu
chung ta khong hieu y ngha chnh xac cua Phap
Duyen Khi va s ng dung cua no trong cuoc
song, chung ta se lam lan cho o la mot quy luat
nhan qua co tnh may moc hoac tham ch ngh
rang o ch la mot s khi sanh ong thi, mot
nguyen nhan au tien cua cac phap hu tnh cung
nh vo tnh. V hoan toan khong co mot s khi
nguon nao t khong ma co trong li day cua c
Phat. Phap Duyen Khi cho thay tnh khong the co
c cua nguyen nhan au tien nay. Nguon goc
au tien cua s song, dong i cua cac chung sanh
la ieu khong the quan niem c, va nh c
Phat noi trong Kinh Tng ng Bo: Nhng suy
oan va y niem lien quan en the gian co the a
en s roi loan ve tam tr. Vo th, nay cac Ty
Kheo, la s luan hoi. iem bat au cung khong
the neu ro oi vi chung sanh b vo minh che ay,
b khat ai troi buoc, phai lu chuyen luan hoi.
That vay, rat kho co the hnh dung c ve mot
iem khi au, khong ai co the phang ra cung tot
nguon goc cua bat c ieu g, ngay mot hat cat,
huong la con ngi. Truy tm khi iem au tien
ch va vo ngha. i song khong phai la mot cai g
ong nhat, no la mot s tr thanh. o la mot dong
bien dch cua cac hien tng tam-sinh lyThe
environmental cause of all phenomena.
Everything is being dependent on everything else;
therefore, one is in all and all is in one. Dependent
Arising is an essential corollary to the second and
third of the Four Noble Truths, and is not, as some
are inclined to think, a later addition to the
this doctrine of conditionality, is often explained
severely practical terms, but it is not a mere
pragmatical teaching, though it may appear to be
so, owing to the shortness of the explanations.
Those conversant with the Buddhist Canon know
that in the doctrine of Dependent Arising is found
that which brings out the basic principles of
knowledge and wisdom in the Dhamma. In this
teaching of the conditionality of everything in the
world, can be realized the essence of the
Buddhas outlook on life. This conditionality goes
 3004

on uninterrupted and uncontrolled by self-agency cung dng hay tung niem (dung mui v cua phap
or external agency of any sort. The doctrine of e lam cho tam than vui thu)Joy from hearing
conditionality can not be labelled as determinism, and meditating on the Law, or the joy of hearing
because in this teaching both the physical or tasting dharma, worshipping Buddha, laying up
environment and the moral causation merit, making offerings, repeating sutras.
(psychological causation) of the individual Phap Dc: Dieu phap co the cha lanh phien
function together. The physical world influences nao cho chung sanhThe medicine of the law
mans mind, and mind, on the other hand, (capable of healing all misery).
influences the physical world, obviously in a Phap a La Ni: Dharma-dharani (skt)Nghe
higher degree, for as the Buddha taught in the giao phap cua Phat ma thu tr khong quen, ay la
Samyutta-Nikaya: The world is led by the mind. mot trong ba phap a La NiHolding firmly to
If we fail to understand the real significance and the truth one has heard, one of the three kinds of
application to life of the Dependent Arising, we dharani.
mistake it for a mechanical law of casuality or Phap a La Ni Mon: Dharani-doorPhng
even a simple simultaneous arising, a first phap nghe giao phap cua Phat ma thu tr khong
beginning of all things, animate and inanimate. As quen, ay la mot trong ba phap a La Ni
there is no origination out of nothing in Buddhist Method of holding firmly to the truth one has
thought, Dependent Arising shows the heard, one of the three kinds of dharani.
impossibility of a first cause. The first beginning Phap ai Thanh Tu: Dzogchen (tib)Maha-ati
of existence, of the life stream of living beings is (skt)Maha-sandhi (skt)Hoc thuyet chnh cua
inconceivable and as the Buddha says in the Phat giao Tay Tang, c cac mon o coi nh la
Samyutta-Nikaya: Notions and speculations thong iep cuoi cung va la bai hoc huyen b cua
concerning the world may lead to mental c Phat Thch Ca Mau Ni. Ngi ta coi no v ai
derangement. O Monks! This wheel of existence, v chang co th g gian d hn the; va toan hao v
this cycle of continuity is without a visible end, khong can them mot s tr giup nao na. Theo s
and the first beginning of beings wandering and the nghiem cua hanh gia phai ai Thanh Tu, tam
hurrying round, wrapt in ignorance and fettered by thanh tnh luon phai hien hu sau s the nghiem.
craving is not to be perceived. In fact, it is Truyen thong ai Thanh Tu c Lien Hoa Sanh
impossible to conceive of a first beginning. None va Vo Cau Hu Luan S a vao Tay Tang vao
can trace the ultimate origin of anything, not even the ky th VIII, nhng phai i en the ky th
of a grain of sand, let alone of human beings. It is XIV, Longchenpa mi rut ra t o mot he thong
useless and meaningless to seek a beginning in a co cau truc chat che. Ban tom tat he thong nay do
beginningless past. Life is not an identity, it is a Jigme Lingpa soan, a neu len nhng net ln cua
becoming. It is a flux of physiological and th truyen thong hien van con manh me ngay
psychological changes. nayGreat perfection, the highest of the tantras
Phap Duyen Sanh: Conditioned dharmaPhap (Tibetan Buddhism), which is considered by its
duyen sanh ch tat ca moi hien tng va luat trong adherents as the definitive and most secret
vu tru, bao gom ca tham, san va siIt refers to teaching of Sakyamuni Buddha. It is called 'great'
all phenomena and law in the universe, including because there is nothing more sublime; it is called
craving, hatred, and ignorance. 'perfection' because no further means are
Phap Duyen T: Compassion based on awareness necessary. According to the experience of 'great
of the true nature of phenomenaLong t bi da perfection' practitioners, purity of mind is always
tren s biet ve ban chat cua van hu. present and needs only to be recognized. The
Phap Duyet: Dharma-JoyPhap LacNiem vui tradition of Dzogchen was brought to Tibet in the
ton giaoJoy of the LawReligious joyPhap eighth century by Padmasambhava and
hy hay s vui mng khi nghe c phap, t mnh Vimalamitra. In the 14th century, it was
t duy ve phap. Vui mng khi nghe hay nem c synthesized by Longchenpa into a unified system.
v phap, khi th knh Phat to, khi tao lap cong c, The condensation of this system by Jigme Lingpa

(1730-1798) remains an authoritative expression
of the great perfection tradition up to the present
day.
Phap am: Luan ban ve phapDharma
discussion.
Phap an: Altar.
Phap ao: BuddhismWay of Buddha.
Phap at Thien S: Zen Master Fa-Ta of Hung-
ChouSee Phap at Hong Chau Thien S.
Phap at Hong Chau Thien S: Fa-Ta Hung-
ChouSee Hong Chau Phap at Thien S.
Phap ang: Hoto (jap)Ngon en Phat Phap xua
tan bong toi vo minhThe lamp of Dharma which
dispels the darkness of ignorance.
Phap ang Thien S: Hoto-zenji (jap)Zen
master Fa-t'engPhap ang Thien s la mot
trong nhng v Tang noi tieng i nha ng
Zen master Fa-Teng was one of the noted monks
during the Tang dynastySee Thanh Lng Thai
Kham Thien S.
Phap ang V Lieu: Fa-T'eng's "Not yet
enlightened"Cong an noi ve c duyen van ap
gia Thien s Phap ang (Thanh Lng Thai
Kham) va mot v Tang. Theo Ngu ang Hoi
Nguyen, quyen X, khi Thien s Phap ang ang
tru ngu Song Lam, mot hom, co mot v Tang en
hoi: "Phong canh cua t vien Kim Lang the nao?"
S ap: "Khong ve noi." oan S noi them: "Lao
Tang von muon song trong nui, giau s kem coi,
dng benh qua ngay, ngat v Tien S co cong an
cha giai quyet xong (v lieu) nen lao Tang phai
tr ra e giai quyet." V Tang lai hoi: "The nao la
cong an cua Tien s cha giai quyet xong?" Phap
ang ben anh va noi: "Ong noi khong biet e
hoa en cho con chau." V Tang lai hoi: "Loi
cho nao?" S ap: "Loi tai lao Tang, ma hoa th
ong!"The koan about the potentiality and
conditions of questions and answers between Zen
Master Fa-T'eng (T'ai-ch'in of Ch'ing-liang) and a
monk. According to the Wudeng Huiyuan, volume
X, while he was residing at Shang-lin, one day, a
monk came and asked, "What are the sights of
your monastery?" The master replied, "You
cannot paint it however you try." The Fa-T'eng
added, "This old monk wanted to stay deep in the
mountains to hide the weaknesses, and to take
care of illnesses, but I have an unsolved koan
from my late master. So I have to get back here to
3005
take care of it." The monk asked, "What was
about an unsolved koan from the late master?" Fa-
T'eng hit him and said, "Grandfather's ignorance
handed down calamities to grand children." The
monk asked, "What's the problem?" Fa-T'eng said,
"It's my fault, but your disasters!"See Thanh
Lng Thai Kham Thien S.
Phap ang: Same truthCh Phat ba i eu
c ba mi bay pham tr ao nh nhauAll
Buddhas proclaim the same truth (thirty-seven
aids to enlightenment)A Buddha out of his
infinite heart manifest equally to allSee T
ang (A).
Phap ang Ac ang: Hoto-Akuto (jap)Phap ac
eu ngang nhau, thuat ng e ngh trang thai nh
trong o s kien ac c nhn nh no la Dharma
in equilibrium, bad in equilibrium, suggests the
balanced state in which a bad fact is seen as it is.
Phap e: Phat c v nh mot v Phap Vng
(Vua Phap)Dharma emperor, i.e. the Buddha.
Phap e: 1) Phat giao o (tn o Phat giao): A
Buddhist disciple; 2) S e: Lower-ranking
colleage (fellow) monks.
Phap ien: 1) Kinh ien Phat giao: The scriptures
of Buddhism; 2) Tieng chp cua chan ly, ch Phat
phap: The lightning of the truth, or Buddha-
teaching.
Phap ien: 1) Chanh ien trong t vien: The
temple or hall of law, the main hall of a
monastery; 2) Tieng chp cua chan ly: The
lightening of the truth; 3) Quan Am ien: The
Kuan-Yin Hall.
Phap nh: 1) Phap thien nh: Meditation
dharma; 2) Phat Tanh: Inherent dharma, Buddha-
nature; 3) Dieu ly cua chan nh dng tru trong het
thay cac phap: Dharma abode, i.e., the
omnipresent bhutatathata in all things; 4) S tng
tuc cua hien hu: Continuity of existence.
Phap o: e t nha PhatBuddhist disciples.
Phap o:
1) Luat le, hay gii luat va phng cach tu
hanhRules, or disciplines and methods.
2) (437-500): Ten cua mot v danh Tang Trung
Hoa vao thi nha Nam Te (497-502)Name
of a Chinese famous monk who lived in the
Southern Ch'i Dynasty in China.
Phap ong Xa: Communal religious abode
 3006

MonasteryTempleT vien hay tu vien n ni world (dharmadhatu), there are three worlds of
ton giao va thc pham c cung cap cho nhu cau desire, form and mind. All created things or
tam linh lan the tucA monastery or convent beings, both noble and ignoble, both cause and
where religion and food are provided for spiritual effect, are within the dharmadhatu. The idea in
and temporal needs. this text is practically identical with the diagram
Phap ng: Phap ng hay giang ngThe given above. The Realm of Principle (Dharma-
chief hallDharma HallLecture Hall. dhatu) has a double meaning: First, the actual
Phap Gia: BuddhismSee Phap Mon. universe. Second, the indeterminate world or
Phap Gia: Dharmas are unrealCh phap t tanh Nirvana. It is identical with the Thusness of the
von la h gia khong that (phap do nhan duyen ma Buddha. Nirvana or flamelessness means, on the
sinh ra), mot trong tam gia Things are unreal, one hand, the death of a human body and, on the
one of the three unrealities. other hand, the total extinction of life conditions
Phap Giai Thoat: Dharma of Liberation (negatively) or the perfect freedom of will and
Buddhas DharmaSee Giai Thoat Phap. action (positively). According to Prof. Junjiro
Phap Giao: BuddhismPhat Giao. Takakusu in the Essentials of Buddhist
Phap Gii: Dharmadhatu (skt)Dhammadhatu Philosophy, Dharmadhatu, in its double meaning
(p)Dharmaksetra (skt)Ch-ying (tib)The as Realm of Principle and Element of all
mental-object elementRealm of dharmaat Elements, is a synonym with Matrix of the Thus-
Ma a oPhap TnhThc TngDharma come (Tathagata-garbha) and also with the
realmDharma factorDharma element universe or the actual world, i.e., the realm of all
CosmosBillion-world universeReality elements. According to the Madhyamaka
realmUniverseTen cua s vat khi noi chung philosophy, the word Dharmadhatu is also called
ca ly lan s. Trong phap gii hay the gii hien Tathata or Reality, or Nirvana. Here the word
tng, co ba the gii la duc, sac va tam. Het thay Dhatu means the inmost nature, the ultimate
cac loai tao vat, ca Thanh lan pham, nhan va qua, essence. Dharmadhatu or Tathata is both
eu trong phap gii o. Ch co Phat la ngoai transcendent and immanent. It is transcendent as
phap gii. Phap Gii co en hai ngha: Th nhat la ultimate Reality, but it is present in every one as
vu tru hien thc. Th nh la the gii khong han his inmost ground and essence.
nh hay Niet Ban. No chnh la Chan Nh cua Phap Gii Cung: Kim Cng Phap Gii Cung hay
Phat. Niet Ban tch diet va co ngha la s diet cung ien cua c ai Nhat Nh Lai trong Thai
vong cua the xac con ngi (theo ngha tieu cc), tang GiiDharmadhatu palace, i.e. the shrine of
va va la s diet tan cua cac ieu kien sinh t Vairocana in the Garbhadhatu.
(theo ngha tch cc). Theo Giao S Junjiro Phap Gii Duy Tam: Theo Kinh Lang Gia va
Takakusu trong Cng Yeu Triet Hoc Phat Giao, Kinh Hoa Nghiem th van hu trong vu tru ch do
phap gii trong y ngha la canh gii cua ly tac va tam taoAccording to the Lankavatara Sutra and
va la s tng cua tat ca s tng, ong ngha vi the Hua-Yen sutra, the universe is mind only.
Nh Lai Tang va cung ong ngha vi vu tru hay Phap Gii Duyen Giac: Coi cua bac Duyen Giac
the gii hien thc, ngha la canh gii cua tat ca s (phap gii cua ch oc Giac Phat hay Duyen
tng. Theo triet hoc Trung Quan, Phap Gii cung Giac), mot trong nhng phap gii ma tong Thien
co ngha la Chan Nh hoac Thc Tai hay Niet Thai a at ra ve ban the cua chung sanh va ch
Ban. ay ch Gii co ngha la ban chat tham PhatThe Dharma Realm of the Conditionally
sau nhat, hay ban chat toi hau. Phap Gii va Chan Enlightened Ones (reality realm of the solitary
Nh eu la sieu viet va noi ton. No la sieu viet realizers), or the pratyeka-buddha realm, one of
nh Thc Tai toi hau, nhng no hien hu trong the Tien-Tai categories of intelligent beings.
moi ngi nh la c s va ban chat tham sau nhat Phap Gii Duyen Khi: The Principle of
cua hoA name for things in general, Universal Causation.
noumenal or phenomenal; for physical universe, 1) T ng Phap gii (Dharmadhatu) oi khi
or any portion or phase of it. In the phenomenal c dung ong ngha vi chan ly. Viet ng
 3007

dch la Phap the cua Van Phap. Tuy nhien, universal causation of the Realm of Principle
oi luc no lai co ngha la Vu tru, hay canh (Dharmadhatu) which we may regard as the
gii cua tat ca cac phap. Ca hai ngha vu tru self-creation of the universe itself. One
va nguyen ly pho bien, luon luon phai c in should not forget that it is nothing but a
sau trong tam tr chung ta moi khi t ng nay causation by the common action-influence of
c dung en. Ngha nao cung dung c all brings, and that the principle is also based
cho danh hieu cua thuyet Duyen Khi. on the theory of selflessness. In the Buddhist
The term Dharmadhatu is sometimes used terminology, the principle of totality is called
as a synonym of the ultimate truth. Therefore, the Avatamsaka (Wreath).
the translation the Element of the Element Phap Gii ang Lu: Phat PhapThe universe
is quite fitting. But at other times it means the outflow of the spiritual body of the Buddha
universe, the Realm of All Elements. The (Buddhas teaching).
double meaning, the universe and the Phap Gii nh: Hai bo ai Nhat eu lay luc ai
universal principle must always be borne in phap gii (at, nc, la, gio, h khong, thc) lam
mind whenever we use the term. Either e muc quan chieu Thien nhDharmadhatu
meaning will serve as the name of the meditation (earth, water, fire, air, space,
causation theory. consciousness), a term for Vairocana in both
2) Trong phap gii duyen khi, moi hien tng mandalas.
eu tuy thuoc lan nhau, cai nay tuy thuoc cai Phap Gii nh An: Dharmadhatu-samdhi-mudra
kia, do o mot trong tat ca va tat ca trong (skt)Phap gii nh an la mot trong nhng nh
motThe Dharmadhatu as the environmental an cua c Phat A Di a. Trong Mat giao, hai bo
cause of all phenomena (everything is being ai Nhat eu lay luc ai phap gii (at, nc, la,
dependent on everything else, therefore one gio, h khong, thc) lam e muc quan chieu Thien
is in all and all is in one). nhSeal of composing the mind in the
3) Theo nguyen ly phap gii duyen khi nay, dharmadhatuSeal of intent contemplation in the
khong mot s hu nao hien hu bi chnh no dharmadhatu, one of the samadhi seals of
va hien hu cho cai khac, nhng toan the the Amitanha Buddha. In the Tantric Buddhism,
gii se van ong va hanh s trong nhat tr, c dharmadhatu meditation (earth, water, fire, air,
ho toan the c at di to chc tong quat. space, consciousness), a term for Vairocana in
Mot the gii ly tng nh the c goi la both mandalas.
Nhat chan phap gii hay Lien Hoa Phap Gii Gia Tr: Chung sanh gia tr lan nhau
tang.According to the principle of hay s tuy thuoc va giup lan nhau cua van hu
universal causation, no one being will exist by trong vu truMutual dependence and aid of all
itself and for itself, but the whole world will beings in a universe.
move and act in unison as if the whole were Phap Gii Lc: Power of Buddha-nature within
under general organization. Such an idea Phat tnh san co trong t tam hay noi nhan.
world is called the World One-and-True or Phap Gii Ngha: Phap gii ngha, v ch Bo Tat
the Lotus-store. thay tat ca cac phap ong mot v. ay la mot trong
4) Nguyen ly vu tru duyen khi can c tren phap mi ngha cua ch ai Bo Tat (theo Kinh Hoa
gii duyen khi cua canh vc ly tanh Nghiem, Pham 38), ch Bo tat an tru trong phap
(Dharmadhatu) ma chung ta co the coi nh la nay thi c nht thiet tr vo thng ngha
s t tao cua chnh vu tru. ng quen rang o Principle of the realm of reality, all things being
ch la duyen khi do cong nghiep cua tat ca one in essence. This one of the ten kinds of
moi loai, va nguyen ly nay cung d a tren principle of Great Enlightening Beings.
thuyet vo nga. Trong thuat ng Phat giao, Enlightening Beings who abide by these can attain
nguyen ly vien dung c goi la Hoa the supreme principle of omniscienceSee Mi
Nghiem (Avatamsaka): The principle of Ngha Cua Ch ai Bo Tat.
universal causation is based upon the Phap Gii Nghiep Hai: Sea of Universal karma.

Phap Gii Nhat Tng: Nhat tng nhat v hay
s vo ngai Phap giiThe essential unit of the
phenomenal realm.
Phap Gii Phat: Dharmadhatu Buddha (skt)
The Buddha of the cosmosThe universal
BuddhaPhap Gii Phat hay Pho Phat, ch nhng
bac a thanh Phat, a chng c tue nhat chan
phap gii ai tr, co ai quang minh pho chieu
chung sanhThe Buddha of a Buddha-realm, i.e.
the dharmakaya.
Phap Gii Quan: Contemplation
Dhammadhatu (mental objects)Contemplation
of mind-objectsContemplation of Realm of
dharma (mental-object elements).
Phap Gii Quang Minh Giac: Awareness of
Ways to the Reality Realm.
Phap Gii S Duyen: Dhammaramana (p)Tat
ca moi oi tng khong phai la tran canh ma co
the c kinh nghiem bang nhng ca giac quan.
Noi cach khac, phap gii s duyen la oi tng co
the c kinh qua bang ca tam All objects
other than the sense objects which can be
experienced through the five sense-doors. In other
words, dhammaramanas are objects which can be
experienced through the mind-door.
Phap Gii Tam Quan: Three types of
contemplationSee Tam Quan.
Phap Gii Tan: Dharma-dhatu-stava (skt)
Praise on the dharma realm.
Phap Gii Tang: Chanh Phap TangPhap gii
tang la ni tr cha moi hien tng hay chan ly
The treasury or storehouse or source of all
phenomena or truth (the source or treasury of all
right laws and virtues).
Phap Gii Tang Than A Di a Phat: Entity-in-
Dharmadhatu Amitabha Buddha.
Phap Gii Than: Dahrmakaya (skt)The body of
the DharmaThe body of the great orderPhap
gii la Phap than cua Phat. Phap than cua Phat la
Phat than cam ng vi het thay chung sanh
khap phap gii. Phap than la cai than cua Phap,
theo o Dharma co ngha la phep tac, to chc, c
cau, hoac nguyen ly ieu hanh. Nhng ch
Dharma con co nhieu ngha sau xa hn, nhat la khi
ghep vi ch Kaya thanh Dharmakaya. No gi len
mot ca the, mot tanh cach ngi. Chan ly toi cao
cua ao Phat khong phai ch la mot khai niem tru
tng nh vay, trai lai no song ong vi tat ca y
3008
ngha, thong suot, va minh man, va nhat la vi tnh
thng thuan tuy, got sach tat ca benh tat va bn
nh cua con ngiThe Dharmakaya which
manifests itself in all beingsThe Dharmadhatu
as the Buddhakaya, all things being Buddha.
Dharmakaya is usually rendered Law-body
where Dharma is understood in the sense of of
law, organization, systematization, or
regulative principle. But really in Buddhism,
Dharma has a very much more comprehensive
of meaning. Especially when Dharma is coupled with
Kaya. Dharmakaya implies the notion of
personality. The highest reality is not a mere
abstraction, it is very much alive with sense and
awareness and intelligence, and, above all, with
love purged of human infirmities and defilements.
Phap Gii The Tanh Tam Muoi Quan: Trong
Mat tong, Phap gii the tnh tam muoi quan hay
T Luan Quan co ngha la quan tren nam th:
at, nc, la, gio, va h khongIn the Tantric
Buddhism, this kind of contemplation or
contemplation of the self-wheel means
contemplating on the five elements: earth, water,
fire, air, and space.
Phap Gii The Tanh Tr: Thanh Tr sieu viet (vo
cung vo tan) cua c ai Nhat Nh Lai (tr thong
minh nh la tanh chat can ban cua vu tru), mot
trong nam tr cua ch Phat c dung bi Mat
giao. Mot trong nam tr c noi en trong kinh
ien cua tong Chan Ngon. Tr chuyen t Yem -Ma-
La thc ma c. Phap gii the tanh tc la luc ai
vi Ngai Ty Lo Gia Na hay ai Nhat Nh Lai tru
ni Trung o. Goi la phap gii the tanh tr v tr
nay lam chu c phng tien cu canh
Vairocanas immeasurable cosmic energy and
wisdom interpenetrating all elements of the
universeIntelligence as the fundamental nature
of the universe, one of the five kinds of wisdom of
the Buddha used by the esoteric sects. One of the
five wisdoms mentioned in the Shingon texts. The
wisdom derived from the pure consciousness
(amala-vijnana). The wisdom of the embodied
nature of dharmadhatu, defined as the six
elements, and is associated with Vairocana in the
centerSee Ngu Tr.
Phap Gii Thc Tng: Phap gii va thc tng,
cung mot the ma khac ten. Thc tng la ly cua
Biet giao, phap gii la ly cua Vien giao

Dharmadhatu reality, or Dharmadhatu is reality,
different names but one idea. The Reality is
used for noumenon by the Different Teaching,
while Dharmadhatu is used for noumenon by the
Perfect Teaching.
Phap Gii Tnh: Ban tanh cua thc taiOriginal
nature of the reality-realm.
Phap Gii Tong: Kegon-shu (jap)Hua Yen
SchoolHua Yen tsungKegon sectKegon
schoolSee Hoa Nghiem Tong.
Phap Gii Tr: Dharmadhatu-jnana (skt)Tr
sieu viet cua phap giiThe wisdom of the
embodied nature of dharmadhatu.
Phap Gii T Tai ai Tam Muoi: The Great
Concentration of Freedom in the Elemental
Cosmos.
Phap Gii Vien Dung: S thau suot thc tai mot
cach tron ven. Cac phap thuoc phap gii, moi s
viec eu an ben va tham nhap vao nhau (ay la
thuyet vo ngai cua tong Hoa Nghiem va la
thuyet tnh cu cua tong Thien Thai)Perfect
interpenetration of the reality realm. The perfect
intercommunion or blending of all things in the
Dharmadhatu (this is the doctrine of without
obstacles (apratihata) of the Hua-Yen sect and
Tien-Tai sect).
Phap Gii Vo Bien Tr: Tr hieu biet vo bien ve
Phat phap gii. ay la tr vo bien va sieu viet cua
ch Phat ve phap giiUnlimited or infinite
understanding of the whole Buddha realm
Unimpeded or unlimited knowledge
omniscience of a Buddha in regard to all beings
and things in his realm.
Phap Gii Vo Lng Hoi Hng: Transference
of limitlessness of the Dhama
Realm.
Phap Gii Vo Ngai: Van hu an ben tham thau
hay pha tron vao nhau trong phap gii The
perfect intercommunion or blending of all things
in the Dharmadhatu.
Phap Gii Vo Ngai Tr: Tr tue chng ngo c
phap gii vo ngai ly (thau triet toan the Phat
Gii)Unimpeded understanding of the whole
Buddha-realm.
Phap Ha: Chan ly Phat phap nh song sau, co kha
nang ra sach moi ue nhiem cua phien nao
Buddha-truth likened to a deep river able to wash
away the stains of illusion.
3009
Phap Ha: So nam tuoi cua Ty Kheo hay Ty Kheo
Ni tnh t sau khi tho cu tuc giiDharma
summerThe year or age of a monk or a nun
after ordination.
Phap Hai:
1) Chan ly Phat phap nh bien ca sau rong, co
kha nang ra sach moi ue nhiem cua phien
naoBuddha-dharma or Buddha-truth
likened to a vast deep ocean able to wash
away the stains of illusion.
2) Phap Hai Thien S: Zen Master Fa-HaiSee
Phap Hai Thieu Chau Thien S.
3) (1895-1961): Ten cua mot v danh Tang Viet
Nam vao the ky th XX. S sanh ra tai tnh Sa
ec, Nam Viet, xuat gia nam 17 tuoi. S la
mot trong nhng v Tang noi troi trong viec
ao tao Tang Ni chung va phat trien Phat giao
mien Nam Viet Nam vao au the ky th
XXName of a Vietnamese famous monk in
the twentieth century. He was born in Sadec
Province, South Vietnam, left home at the age
of 17. He was one of the eminent monks who
helped trained monks and nuns and spread
Buddhism in South Vietnam in the beginning
of the twentieth century.
Phap Hai Ngo Hng Thien S: Zen master Wu-
hsing Fa-haiSee Ngo Hng Phap Hai Thien S.
Phap Hai Thieu Chau Thien S: Zen Master Fa-
Hai Shao-ChouTen cua mot v Thien s Trung
Hoa. Hien nay chung ta co nhieu tai lieu chi tiet
or ve Thien S Phap Hai nh trong Truyen ang
Luc, quyen V, va Kinh Phap Bao an; tuy nhien,
co mot so chi tiet ly thu ve v Thien s nay trong
Kinh Phap Bao an. Theo Kinh Phap Bao an,
chng bay, Tang Phap Hai, ngi que Khuc
Giang, Thieu ChauZen Master Fa-Hai, name of
a Chinese Zen master. We do have a lot of
detailed documents on this Zen Master, i.e, the
Records of the Transmission of the Lamp (Chuan-
Teng-Lu), Volume V, and the Flatform Sutra;
however, there is some interesting information on
him in Flatform Sutra. According to the Flatform
Sutra, Chapter Seven, when Bhikshu Fa-Hai of
Chu-Chiang city in Shao-Chou.
Ban au en tham van Luc To, Phap Hai hoi
Luc To rang: Hoa Thng e lai giao phap
g khien cho nhng ngi me i sau c
thay Phat tanh?At first he called on the

Sixth Patriarch, he asked, What teaching
dharma will the High Master leave behind so
that confused people can be led to see the
Buddha-nature?
To bao: Thanh tat ca tng tc tam, la tat ca
tng tc Phat.The Sixth Patriarch said:
When ones subsequent thoughts are not
extinguished, this is Buddha. The setting up of
marks is mind, and separation from them is
Buddha.
Sau o, Phap Hai lai hoi rang: Tc tam tc
Phat, cui xin ngai ch dayThen, Fa-Hai
asked, Will you please instruct me on the
sentence, Mind is Buddha?
To bao: Niem trc chang sanh tc tam,
niem sau chang diet tc Phat. Neu noi cho
u, cung kiep cung khong khong het, hay lang
nghe toi noi ke:
Tc tam la hue, tc Phat la nh,
nh hue bnh ang, trong y thanh tnh.
Ngo phap mon nay, do ong tap tanh,
Dung von khong sanh, song tu la chanh.
The Master said, When one preceding
thoughts are not produced, this is mind. Were
I to explain it fully, I would not finish before
the end of the present age. Listen to my
verse:
When the mind is called wisdom,
Then the Buddha is called concentration.
When concentration and wisdom are equal.
The intellect is pure.
Understand this Dharma teaching
By practicing with your own nature.
The function is basically unproduced;
It is right to cultivate both.
Ngai Phap Hai ngay li o lien ai ngo, lam
bai ke tan than:
Tc tam nguyen la Phat,
Chang ngo ma t khinh,
Con biet nhn nh hue,
ong tu la cac vat.
At these words, Fa-Hai was enlightened and
spoke a verse in praise:
This mind is basically Buddha;
By not understanding I disgrace myself.
I know the cause of concentration and
wisdom
Is to cultivate both and separate myself
3010
from all things.
Theo Kinh Phap Bao an, chng mi, moi
khi o chung nghe To noi ke roi thay eu lam
le biet ro y To, moi ngi nhiep tam, y theo
phap tu hanh, lai khong dam tranh cai, biet To
khong con i bao lau, Thng Toa Phap
Hai lai anh le hoi rang: Sau khi Hoa
Thng nhap diet, y phap se trao cho ngi
nao?According to the Flatform Sutra,
Chapter Ten, each time the followers heard
this verse, they understood its meaning and
bowed down before the Master. They made
up their minds to practice in accord with the
Dharma and not to argue, knowing that the
Great Master would not remain long in the
world. The Senior Seated Fa-Hai bowed
again and asked, After the High Master
enters extinction, who will inherit the robe
and Dharma?
To bao: Toi chua ai Pham noi phap cho
en ngay nay, sao chep e lu hanh, goi la
Phap Bao an Kinh, cac ong gn gi, truyen
trao cho nhau, o khap quan sanh, ch y ni
li noi nay, ay goi la chanh phap, nay v cac
ong noi phap ch chang trao y, bi v cac ong
tn can a thuan thuc, quyet nh khong con
nghi ng, kham nhan c ai s, nhng c
theo y bai ke Pho Tho cua S To at Ma, y
khong nen truyen. Ke rang:
Ta en coi nay,
Truyen phap cu me tnh.
Mot hoa n nam canh,
Ket qua t nhien thanh.
The Master said, Since the time I lectured on
the Dharma in Ta-Fan Temple, transcriptions
of my lectures have been circulated. They are
to be called The Dharma Jewel Platform
Sutra. Protect and transmit them in order to
take humankind across. If you speak
according to them, you will be speaking the
Orthodox Dharma. I will explain the Dharma
to you, but I will not transmit the robe
because your roots of faith are pure and ripe.
You certainly have no doubts and are worthy
of the great Work. According to the meaning
of the transmission verse of the First Patriarch
Bodhidharma, the robe should not be
transmitted. His verse said,
 3011

Originally I came to this land, his master. When the Patriarch passed away,
Transmitting Dharma, saving living beings. he went to the mountain to continue to
One flower opens; five petals and practice meditation. Later his reputation
The fruit comes to bear of itself. spread and more and more people came to
Phap Hanh: Hogyo (jap)Dharma actionHanh study meditation with him. Sometime later, he
ong xay ra do s hieu biet va thc tap Phat phap, built temple and received disciples. He
th du nh s tu tap cua Thien tongAction passed away in 626 AD.
resulting from direct apprehension of the doctrine 2) (?-1001): Ten cua mot v danh Tang An o
(for those of mentally acute ability). Practice vao the ky th X. Vao nam 973, S sang
based on the teaching of Dharma, for example, the Trung Hoa e phien dch kinh ien va lu lai
practice of the so-called Zen sects. ay cho en khi S th tch vao nam 1001
Phap Hanh Kho: See Hanh Phap Kho. Name of an Indian famous monk in the tenth
Phap Hanh Thien Trong Phat Giao: Meditation century. In 973, he came to China to translate
Methods in BuddhismSee Hanh Thien Phap. sutras and stayed there until he passed away
Phap Hanh Vo Thng: See Hanh Phap Vo in 1001.
Thng. Phap Hien (337-422): Fa-HsienTen cua nha s
Phap Hanh: Dhammacariya (p)Thc thi ung va nha hanh hng noi tieng Trung quoc au tien
theo ao lyObservance of righteousness. du hanh en An o, co le t nam 399 en nam
Phap He: Lineage of dharma transmissionThe 414, va tr ve Trung Hoa sau khi hoan tat viec tu
line of transmission of a particular teaching of the hoc tai An o. The loai hanh hng nay tr nen
Buddha. pho bien vao nhng the ky ve sau nay, va la mot
Phap Hien (423-497): Ten cua mot v danh Tang trong nhng phng cach chnh yeu cho Phat giao
Trung Hoa vao thi Lu Tong (420-497). Vao nam An o c truyen ba sang Trung Hoa. Nam 399
475, S bat au cuoc hanh trnh i An o, nhng sau Tay Lch, s Phap Hien cung mot so ban ong
khong the hoan tat cuoc hanh trnh va phai tr lai tu ri Trng An, i ng bo qua An o bang
Trung Hoa v ng nui nguy hiem va thi tiet nga on Hoang, Khotan, va Hy Ma Lap Sn. Ngai
xauName of a Chinese famous monk who lived lu lai An o sau nam hoc gii luat. Sau o nam
in the Liu Sung Dynasty in China. In 475, he 414, s theo ng bien tr ve Trung Quoc. Ngai
started a journey to India, but could not finish his a viet quyen Phat Quoc Ky va dch bo Tang Chi
trip and had to return to China due to dangerous Luat. Phap Hien m ra mot phng thc ma sau
mountain roads and bad weather. o nhieu ngi hanh hng Trung Quoc a noi
Phap Hien: theo. Tam quan trong ac biet cua ong oi vi
1) (?-626): Buddhabhadrassa (skt)Fa-Hsien Phat giao la cho ong la ngi au tien that s
Phat a Bat a LaS que Chu Dien tnh en An o, su tam cac van ban, nghien cu
Sn Tay. Khi mi xuat gia, s theo hoc thien nhng thuyet giang t nhng v thay khac nhau,
va tho gii vi ai S Quan Duyen chua roi mi tr ve Trung Quoc. Cung vi bon nha s
Phap Van. en luc To Ty Ni a Lu Chi sang khac, ong i t Trang An ti nhng trung tam ln
Viet Nam, s theo To hoc thien va ton To lam cua Phat giao An o bao gom Ba La Nai, Kien
Thay. Khi To th tch, s vao nui tiep tuc tu a La, Bo e ao Trang, Ma Kiet a, va Patna,
thien nh. Sau o ngi en tu hoc vi s bang con ng pha nam, roi ti Tch Lan,
ngay cang ong. Sau o t lau s mi lap chua Sumatra va Java. Ong a vieng tham tren 30 nc
va nhan o e. S th tch nam 626 sau Tay khac nhau. Khi Pataliputra, ong a phat hien va
LchHe was a native of Sn Tay Province. mang ve Trung Quoc bo Luat Tang cua phai ai
When he left home, he studied meditation and Chung Bo, cung nh mot ban in cua Kinh ai Bat
received precepts with Great Master Quan Niet Ban. Phap Hien mang ve Trung Hoa mot bo
Duyen at Phap Van Temple. When Patriarch su tap kinh ien, quan trong nhat la nhng giao
Vinituraci came to Vietnam, he joined ien ve thanh quy t vien. khi tr ve Trung Hoa
Vinituraci Zen Sect and honored Vinitaruci as ngai va s Phat Hien cung dch bo Kinh ai Bat

Niet Ban va bo Luat Tang Ma Ka Tang Ky sang
tieng Trung Hoa. Ngai cung viet mot so cau
chuyen trong chuyen hanh hng cua ngai trong
cuon Phat Quoc Ky, la mot nguon tai lieu quan
trong lien he ti Phat giao An o vao au the ky Quan cai tr ay cap cho ho moi th can
th 5Name of the first famous Chinese monk
and pilgrim who travelled to India, maybe from
399 to 414, and return to China after his studies.
This sort of pilgrimage became popular in later
centuries and was one of the main ways in which
Indian Buddhist texts made their way to China.
Fa-Hsien brought back a collection of scriptures,
most importantly texts on monastic discipline
(Vinaya). Fa-Hsien, who with fellow-monks left
Chang-An 399 A.D., overland for India, via Tun-
Huang, Khotan, and Himalayas, finally reached it,
remained alone for six years, and spent three
years on the return journey, arriving by sea in 414.
In India he gathered Buddhist scriptures,
particularly various versions of the Vinaya-pitaka.
His records of the Buddhist Kingdoms were made,
on his information, by Buddhabhadra, an Indian
monk in China. His own chief translation is the
work on monastic discipline. Fa-Hsien set a
precedent that many other Chinese pilgrims were
to follow. His particular importance lies in the
facts that he was the first actually to reach India,
to collect scriptures, to study the teaching under
various masters, and returned to China. His
journey, begun together with four other monks,
led him from Chang-An by the southern route to
the centers of India Buddhism, including Benares,
Gandhara, Bodhigaya, Magadha, and Patna, to
Ceylon, where he spent two years; and finally to
Sumatra and Java. Altogether he visited thirty
different countries. In Pataliputra, he found and
brought back to China the Vinaya-pitaka of the
mahasanghikas and the Sarvastivadas as well as
an edition of the Mahaparinirvana-sutra. Upon his
return to China, he and Buddhabhadra translated
the Mahaparinirvana-Sutra and the Vinaya-Pitaka
of the Mahsamghikas into Chinese. He also wrote
an account of his travels, the Fo-kuo-chi, which is
an important source of information concerning
Indian Buddhism in the early fifth century.
Theo Giao s P.V. Bapat trong Hai Ngan
Nam Tram Nam Phat Giao, Phap Hien la
ngi au tien trong ba v khach Trung Hoa
3012
en An o. Phap Hien a ghi chep lai cac
chuyen i cua mnh. Phap Hien a cung bon
v s khac khi hanh t Trng An va qua
nhieu chan ng, ho a en on Hoang.
thiet e ho co the vt qua sa mac Go Bi.
Ong gan nh i bo trong suot oan ng t
mien trung Trung Hoa bang ngang sa mac Go
Bi, vt qua day nui Hindu Kush, bang qua
mien Bac An e en hai cang Tamralipti
Bengal. en ay, ong len thuyen i Tch Lan
roi tr ve Trung Quoc bang ng bien sau
mot cuoc hanh trnh ay phieu lu. Ong a
mang ve Trung Quoc nhng g ma ong a qua
An o e tm kiem: cac kinh sach Phat giao
cung nhng tng Phat. Khi bang qua sa mac
Go Bi, Phap Hien a ghi lai nh sau: Trong
sa mac nay co rat nhieu ma quai va gio nong,
sc ngi khong chu noi. Tren tri chang co
chim, di at chang co thu. a mat nhn
that xa, moi hng e tm mot dau vet ng
i, nhng chang thay g ngoai may bo xng
kho cua nhng khach bo hanh xau so, nh o
ma biet ng i. Ong ghi nhan anh hng
manh me cua van hoa An o tai nhng nc
ong en mien Trung A. Nhng nc ong i
qua eu hoc kinh sach An o va ngon ng
c dung tai An o. Phap Hien a viet ve
Kashgar nh sau: Nc nay co mot cai ong
nho cua c Phat, ong nho nay lam bang a
va co cung mau vi bat khat thc cua Ngai.
Tai ay ngi ta xay len mot ngoi thap e th
xa li nhng chiec rang cua Phat. ang chu
y nhat la oan ng cc ky nguy hiem doc
theo day nui Bolor-Tagh va viec vt qua
song An Ha, trong o ong mo ta nh sau:
Bam theo day nui, oan chung toi tiep tuc
cuoc hanh trnh ve hng Tay Nam trong
mi lam ngay tren mot con ng gay go
doc ng va hiem ngheo, v sn nui giong
nh mot bc tng a cao hn mi ngan bo.
Khi len en gan song nui th mat a m va khi
muon bc ti th cung khong co cho e at
ban chan na. Di kia la con song An Ha.
Nhng ngi en trc uc a lam ng i
va phai at thang vao sn a. Tat ca co en
may tram bac a. Khi a vt qua het nhng
bac a va nhng cay thang nay th chung toi

phai qua song bang cau treo lam bang day
thng. Hai ben b song cach xa nhau gan tam
mi bc. Sau khi trai qua mua he tai
Udyana, khi ay la mot trung tam Phat giao
phon thnh, Phap Hien i bo theo hng Nam
e en Gandhara va Taksasila, ni ma c
Phat a tien oan vua Ca Ni Sac Ca se cho
xay mot ngoi chua Peshawar. Phap Hien a
viet: Trong so cac en chua ma oan hanh
hng c thay th khong ni nao co the
sanh c vi chua nay ve mat v ai va uy
nghi, truyen thuyet cung noi rang trong so cac
ngoi chua tren the gii th ngoi chua nay c
xep vao hang nhat. T Peshawar, Phap Hien
mot mnh i en Nagarahara (Hadda) v
nhng ngi cung i a ri bo ong. Thanh pho
nay co mot en th, trong co th xng so cua
Phat. Xa li nay c niem phong hang em
bang tam con dau, moi con dau do mot nhan
vat lanh ao thanh pho trong coi. Moi buoi
sang, nha vua eu en dang le vat va cung xa
li. Cach mot na do tuan (khoang 10 km) ve
pha Nam thanh pho, Phap Hien nhn thay
hang ma c Phat a lu lai dau vet. Ong noi
ro: Vua cac nc lang gieng xung quanh a
phai nhieu nghe s tai gioi en e ve lai hang
nay ma ho khong lam noi. Tai A Phu Han,
ni Phap Hien en c sau khi bang qua
Safed Koh, co ba ngan tu s ai Tha va Tieu
Tha. Bannu cung co so tu s ong nh vay,
nhng tat ca eu thuoc ve Tieu Tha. Bang
qua Punjab, Phap Hien en nc Mathura sau
khi i qua nhieu tu vien vi so tu s len en
mi ngan ngi. vung Mathura co rat
nhieu ngi theo ao Phat, cac tu s ay rat
c dan chung va trieu than ton vinh. Sau o
Phap Hien en vng quoc Trung Bo, trai tim
cua e quoc Gupta. Ong a mo ta nh sau:
Nc nay co kh hau on hoa, khong co sng
hay tuyet. Dan c sung tuc va an lac, khong
phai ang ky g ca, cung khong co nhng han
che cua chnh quyen. Ch nhng ngi cay at
cua vua la phai tra phan li tc thu hoach kha
nang. Ai muon bo i th bo i, ai muon lai
th . Trong viec cai tr, nha vua khong dung
en cc hnh. Ngi pham toi ch b phat tien
tuy theo mc o nang nhe. Ca en toi phan
loan lan th hai cung ch b chat mot ban tay
3013
phai. Nhng ngi can ve cua vua c tra
lng co nh. Ca nc chang co mot ai giet
hai mang song, cung khong ai uong ru.
Trong nc nay, ngi ta khong nuoi heo hay
ga, khong co chuyen buon ban gia suc, khong
co lo mo hay tiem ru ngoai ch. Cac tu s
thng tru hay lu tru c cap ging, nem,
thc pham, y ao mot cach chu ao.
According to Prof. P.V. Bapat in The Twenty-
Five Hundred Years of Buddhism, Fa-Hsien
was the first of the three Chinese pilgrims, has
recorded his own travels. Together with four
other monks, Fa-Hsien started from Chang-An
and travelled stage by stage. They first
reached Tun-Huang; the governor there gave
them all that was required to enable them to
cross the Gobi desert. He practically walked
all the way from Central China across the
Gobi desert, over the Hindu Kush and across
Northern India to the seaport of Tamralipti in
Bengal. There he embarked for Ceylon and
returned to China by sea after an adventurous
voyage. He brought back with him what he
had gone to seek in India: sacred books of
Buddhism and images of Buddhist deities. In
his accounts, he recorded: There are a great
many evil spirits and also hot winds that men
cannot stand. There are neither birds above
nor beasts below. Gazing on all sides as far as
eye can reach in order to mark the track, no
guidance is to be obtained, except the rotting
bones of death travellers, which point the
way. He notices the prevalence of Indian
culture in the States he visited in Central
Asia. They study Indian books and the Indian
spoken language. Fa-Hsien says of Kashgar
as follows: This country has a spittoon which
belonged to the Buddha; it is made of stone
and is of the same color as his alms bowl.
There is also a relic of the Buddhas teeth, for
which people raised a pagoda to worship. A
significantly dangerous section of his route
along the Bolor-Tagh range and the first
crossing of the Indus as described by Fa-
Hsien are worth relating: Keeping to the
range, the party journeyed on in a south-
western direction for fifteen days over a
difficult and dangerous road, the side of the
 3014
mountain being like a stone wall ten thousand
feet high. On nearing the edge, the eye
becomes confused; and wishing to advance,
the foot finds no resting place. Below, there is
a river named Indus. The men of former times
had cut away the rock to make a way down,
and had placed ladders on the side of the
rock. There are several hundred rock-steps in
all; and after passing all the ladders and rock-
steps, the river is crossed by a suspension
bridge of ropes. The two banks of the river
are somewhat less than eighty paces apart.
After spending the summer in retreat in
Udyana, then a flourishing center of
Buddhism, Fa-Hsien marched South to
Gandhara and Taksasila, where the Buddha
prophesied that king Kaniska would raise a
pagoda in Peshawar. Fa-Hsien writes: Of all
the pagodas and temples seen by the pilgrims,
not one could compare with this in grandeur
and dignity, and tradition says that of the
various pagodas in the inhabited world this
one takes the highest rank. From Peshawar,
Fa-Hsien proceeded alone to Nagarahara
(Hadda) for his companions had already left
him. That city had a shrine containing the
Buddhas skull bone. It was sealed with eight
seals every night for safety, each in the
custody of one of the leading men in the city.
Fa-Hsien records: Every morning the king
makes offerings and worships the relic. Half
a yojana to the south of the city, Fa-Hsien
notes the the cave inside which the Buddha
left his shadow: The kings of the various
countries around have sent artists to sketch it,
but they have not ben able to do so. In
Afghanistan, which he entered after crossing
the Safed Koh, there were three thousand
monks belonging to both the Greater and
Lesser Vehicles. There were the same
number in Bannu, but all belonging to the
Lesser Vehicle. Crossing the Punjab, he
reached the Mathura country after passing
many monasteries where there were nearly
ten thousand monks. Buddhism was very
popular in the Mathura region and its monks
were honored by the people and the officials
of the Court. Then Fa-Hsien reached the
Middle Kingdom, the heart of the Gupta
Empire. He noted: The Mathura country has
a temperate climate, without frost or snow;
and the people are prosperous and happy,
without registration or official restrictions.
Only those who till the kings land have to
pay so much on the profit they make. Those
who want to go away may go; those who want
to stay may stay. The king and his
administration has no corporal punishments;
criminals are merely fined according to the
gravity of their offences. Even for a second
attempt at rebellion the punishment is only
the loss of the right hand. The men of the
kings body-guard have all fixed salaries.
Throughout the country, no one kills any
living thing, nor drinks wine. In this country,
they do not raise pigs or fowls; there are no
dealings in cattle, no butchers shops or
distilleries in their market place. In this
country, Buddhist monks are venerated and
well respected. Rooms with beds and
matresses, food and clothes are provided for
resident and travelling monks without fail,
and this is the same in all places.
Sau o, Phap Hien lan lt en tham
Sankasya (Kapitha), Kanyakubja (Kanauj)
hay thanh pho cua nhng thieu n lng gu
Shaki, Saketa hoac Ayodhya, Xa Ve vi vn
Ky Tho Cap Co oc Vien, Ca Ty La Ve,
thanh pho cua vua Tnh Phan, phu vng cua
c Phat, luc o nh mot vung hoang da
ngoai tr mot so tu s va vai chuc gia nh,
thanh Ty Xa Ly, nc Ma Kiet a vi Hoa
Th thanh (Pataliputra), tai ay ong c thay
cung ien tuyet vi cua vua A Duc. Ong a
het li ca ngi Ma Kiet a nh sau: Trong
tat ca cac nc vung Trung An, th Ma Kiet
a co nhng o th, thanh pho rong ln nhat.
Dan chung giau co, thnh vng va ua nhau
lam viec thien, giup lang gieng. Ong cung
noi en cac benh vien mien ph cac thanh
pho vi ve rat kham phuc. T ay ong i en
Na Lan a, Vng Xa, va Bo e ao Trang.
Ong noi: Mot canh hoang da hoan toan ben
trong nhng bc tng, nhng chung quanh
la nhng dau tch thieng lieng, tat ca eu c
Phap Hien ghi nhan ay u, ke ca Ba La Nai,
 3015

vn Nai Sarnath, ni c Phat co bai monastery of the Greater Vehicle he obtained

thuyet phap au tien, va cuoi cung la a copy according to the text accepted at the
Kausambi vi khu vn Ghociranava, ngay First Council and practised by monks
nay mi c tm thay vi ten Ghositarama. generally while the Buddha was still alive.
Tai ni ay, ong a ghi lai nhng g ong c Sau o ong en Tch Lan tren ng tr ve
nghe noi ve tu vien Paravata Deccan. T Ba Trung Hoa. Tai Tch Lan, ong danh ra hai
La Nai, Phap Hien quay tr lai Hoa Th thanh. nam e thu thap va sao chep cac kinh sach
Nhng g ong ghi lai ve cac no lc cua mnh bang tieng Phan cha tng co tai Trung Hoa.
e co c cac ban viet tay ve kinh ien Phat T Tch Lan, Phap Hien len mot thng
giao kha ly thu. Thng th cac kinh sach nay thuyen ln i Java. Phap Hien lu lai Java
ch c truyen mieng t the he nay sang the nam thang. Tai ay, ong thay ao Ba La Mon
he khac, va ch ien Ky Vien trong mot tu phat trien manh, trong khi niem tin ao Phat
vien ai Tha ong mi kiem c mot ban rat yeu t. T Java Phap Hien ap tau ve
sao phu hp vi kinh sach a c Ngh Hoi Quang Chau. Ong lu lai Quang Chau trong
lan th nhat chap nhan va a c cac v s mua ong trc khi len ng ve Nam Kinh.
khap ni hanh tr trong khi c Phat con tai Khi en Nam Kinh, ong trao lai cho Giao Hoi
theFa-Hsien then visited in succession tat ca nhng Kinh Luat ma ong a thu thap
Sankasya (Kapitha); Kanyakubja (Kanauj), cHe then arrived in Ceylon on his way
the city of hump-back maidens; Shaki, Saketa back to China. In Ceylon, he spent two years
or Ayodhya; Sravasti with its shrine of the to collect and copy Sanskrit texts unknown in
Garden of Gold; Kapilavastu, the city of China. From Ceylon, Fa-Hsien sailed in a big
Suddhodana, the Buddhas father, then just merchant vessel to Java. He stayed in Java for
like a wilderness, except for monks and some five months. There he found Brahmanism
tens of families; Vaisali (Beshar); and the flourishing while the faith of the Buddha was
country of Magadha and the city of very weak. From Java, Fa-Hsien sailed in
Pataliputra where he saw the marvelous another merchant vessel to Kuang-Chou. He
palace of Asoka. He has high praise for spent a winter in Kuang-Chou before going
Magadha: Of all the countries of Central south to the capital, Nan-Ching, where he
India, this has the largest cities and towns. Its handed over to the Order all the Sutras and
people are rich and thriving to practise charity the Disciplines he had collected.
to their neighbor. He also mentioned the free Phan ket cua tap ky s ong viet rat xuc ong:
hospitals in the cities with much admiration. Phap Hien a mat sau nam e i t Trng
From there he went to Nalanda (Bargaon), An en Trung An, lai ay sau nam, va mat
Rajagrha and Gaya, then a complete waste them ba nam na mi ve Quang Chau. Ban
within its walls, but surrounded by many ao a i qua tat ca gan 30 nc. Trong cuoc
hallowed spots, all duly noted by Fa-Hsien. hanh trnh dai vi biet bao kho khan nguy
Banares, including the Deer Park at Sarnath hiem, Phap Hien chang ngh g en than mang
where the Buddha preached his first sermon, t ngh la khong quan trong cua mnh. Rat
and lastly Kausambi with its garden of may la nh co s ho tr che ch cua Tam Bao,
Ghociravana, the Ghositarama of recent ban ao a bnh an tr ve c en que nha.
discovery. AT this point he records what he The nen, Phap Hien a ghi lai tren cac the tre
heard of the Paravata monastery in the va ban lua cau chuyen chuyen i e mong
Deccan. From Banares, Fa-Hsien returned to chia se cung cac oc gia tai Trung Quoc ve
Pataliputra. What he records of his efforts to nhng ieu t ai c biet en nay.The
gain written texts of Buddhism is interesting. conclusion of his account is very touching, he
Usually, they were transmitted orally from says: Fa-Hsien spent six years in travelling
generation to generation, and only at the from Chang-An to Central India; he stayed
shrine of the Garden of Gold in Sravasti in a there for six years, and it took him three more
 3016

years to get back to Kuang-Chou. He passed Phap Hoa Ngu Trung Huyen Ngha: Five layers
through thirty countries from the sandy desert of mystic meaning of the Lotus SutraSee Ngu
westwards all the way to India. In the long Trung Huyen Ngha.
journey with tremendous difficulties and Phap Hoa Nht Thc: Toan Tha Phap Hoa
dangers, Fa-Hsien had given no thought to his The one perfect Vehicle of the Lotus Sutra.
own unimportant life. Happily, owing to the Phap Hoa Niet Ban Ky: Saddharma Pundarikam-
protection of the Precious Trinity, he returned nirvana (skt)The Nirvana of the wonderful
home safely. Therefore, he wrote down on Dharma Lotus Flower period.
bamboo tablets and silk accounts of what he Phap Hoa Sn C Hoa Thng: Most Venerable
had been through, desiring to share with the Fa-hua Shan-chuPhap Hoa Sn C Hoa
readers in China this rare information. Thng, ten cua mot v Thien s Trung Hoa. Hien
Phap Hien Truyen: Fa-Hsien's StoriesSee nay chung ta khong co nhieu tai lieu chi tiet ve
Phap Hien. Phap Hoa Sn C Hoa Thng; tuy nhien, co mot
Phap Hien: Bieu th cua hien tng cuoc oi thoai gia S va ngi e t cua mnh
Manifestation of phenomena. trong Co Ton Tuc Ng Luc, quyen XXVI: Mot
Phap Hien Quan: Clear observation of hom co mot v Tang hoi Phap Hoa Sn C Hoa
phenomenaQuan sat ro rang cac hien tng. Thng: "Ai la Phat?" S ap: "Mam lau xuyen
Phap Hieu: Ten ao cua mot v s khi c lam qua au goi." Nhng cau tra li ma cac v Thien
le tho giiA Buddhist follower's religious s a ra cho loai cau hoi "Cai g hoac ai la Phat,"
nameThe name received by a monk on moi v moi khac. Tai sao lai nh vay? t nhat co
ordination. mot ly do la v cac ngai muon chung ta vt bo tat
Phap Hoa: Kinh Dieu Phap Lien HoaThe ca nhng roi ram va chap trc t ben ngoai troi
Dharma-flower, i.e. the Lotus Sutra. buoc chung ta nh la ngon t, y tng, hay duc
Phap Hoa Bon Mon: Mi bon chng sau lien vong, van van. ay la loai cong an mc o nao
he en giai oan sau khi Phat Thch Ca thanh ao o kho hieu va kho giai thch. Nhng Thien Tang
cho en chung hoi Phap Hoa, cung nh nhng giao mo ta loai cong an nay nh la loai "bat kha the
thuyet cho Bo TatThe following fourteen nhap," giong nh "nhng rang nui bac va nhng
chapters which related to the final revelation of bc tng sat." Noi ung ra, loai nay ch co the
the Buddha as eternal and Bodhisattva doctrines. c hieu bi nhng hanh gia co trnh o cao ma
Phap Hoa Bon Tch: See Phap Hoa Bon Mon and trc giac sau xa cua ho tng xng vi trc giac
Phap Hoa Tch Mon. cua nhng ngi e ra cong an, nh the ho mi co
Phap Hoa Diet Toi T: Hokkiemetsuzai-no-Tera the nhan thc c trc tiep va ro rang y ngha
(jap)Chua Phap Hoa Diet ToiTen cua mot cua cong an ma khong can phai nh en phong
ngoi chua noi tieng thuoc Phap Hoa Tong Nhat oan hay phan tch. Neu hanh gia san sang khong
BanName of a famous temple of the Lotus Sect s hieu lam th nhng cong an loai nay co the
in Japan. khong phai la tuyet oi khong the hieu hoac
Phap Hoa Huyen Luan: Wonderful Treatise on khong the giai thch c, nhng ay khong phai
the Lotus SutraTreatise on the wonderful law of la ieu mong muon cua nhieu hanh gia tu Thien
truth. Most Venerable Fa-hua Shan-chu, name of a
Phap Hoa Huyen Ngha: Dieu Phap Lien Hoa Chinese Zen master. We do not have detailed
Kinh Van CuSee Dieu Phap Lien Hoa Kinh documents on this Zen Master; however, there is a
Huyen Ngha. dialogue between him and his disciple in The
Phap Hoa Kinh: Saddharma-pundarika-sutra Records of Teachings of Ancient Honoured
(skt)Renge Kyo (jap)The Lotus SutraThe Monks, Volume XXVI: One day, a monk asked
Wonderful Dharma of Lotus Flower SutraSee Most Venerable Fa-hua Shan-chu, "Who is the
Kinh Phap Hoa. Buddha?" The master said, "A reed has grown
Phap Hoa Kinh Tan: Saddharma-pundarika- piercing through the leg." The answers given by
samadhi (skt)See Phap Hoa Tam Muoi. Zen masters to the question of "Who or what is the
 3017

Buddha?" are full of varieties; and why so? One nao chng nhap vao chanh nh. Phap nghi tu tap
reason at least is that they thus desire to free our nay lai co phan de hn Nhat Hanh Tam Muoi.
minds from all entanglements and attachments ay la phap nhat thc cua ly tam e vien dung, v
such as words, ideas, desires, etc., which are put nh mot bong sen (thau het cac phep ma quy ve
up against us from the outside. This is a kind of thc tng): Khong e hay ly Khong tng; Gia
koan which is somewhat difficult to understand e hay ly Gia tng; va Trung e hay ly Thc
and explain. Zen monks describe this type of tngOne of the four kinds of samadhi. The
koans as the "impenetrable type," like "silver other three samadhis are Following Ones
mountains and iron walls." This can, strictly Inclinations Samadhi, Pratyutpanna Samadhi, and
speaking, only be understood by advanced Single-Practice Samadhi. This is also one of the
practitioners whose profound intuitions match sixteen samadhis explained in Chapter 24 of the
those of the actors, thus enabling them to discern Lotus Sutra. According to the Tien-Tai School,
directly and clearly the meaning of the koan the three truths (emptiness, conditional
without resorting to guesses or analysis. If one is existence, the Middle Way) perfectly fused, are
willing to risk missing the point, these koans may Dharma, while the Expedient and the True,
not be absolutely unintelligible or unexplainable, being non-dual, are blossom. For example,
but this is not the desirability of many Zen when the petals (the Expedient) of the lotus
practitioners. blossom are not yet opened, its seeds (the True)
Phap Hoa Tam Bo Kinh: The Threefold Lotus are already formed; the seeds and the petals exist
Sutra. simultaneously. Thus, in a single flower, the full
Phap Hoa Tam Giao: Theo Kinh Phap Hoa th meaning of the True and the Expedient is
Phat phap chia lam ba phng phap: Th nhat la examplified. In Pure Land terminology, we would
on giao, giao phap ch thang va tc th khai ngo say, recitation is Buddha, form is Mind, and
hanh gia. Th nh la Tiem giao, giao phap khai one utterance of the Buddhas name includes the
ngo t t. Th ba la Vien giao, giao phap khai ngo three truths, encompassing the True and the
hoan toanThe three modes of Sakyamunis Expedient. If we recite the Buddhas name while
teaching according to the Lotus Sutra: First, direct understanding this principle, we are practicing the
or sudden, or immediate teaching, by which the Lotus Blossom Samadhi. In cultivating this
learner is taught the whole truth at once. Second, samadhi, the practitioner alternates between
the gradual teaching. Third, the perfect teaching. sitting and walking while visualizing Amitabha
Phap Hoa Tam Muoi: Saddharma-pundarika- Buddha or reciting His name, to the point where
samadhi (skt)Lotus-Blossom SamadhiMot he enters samadhi. This technique is somewhat
trong bon loai tam muoi. Nhng tam muoi kia la easier than the Single-Practice Samadhi described
Tuy T Y Tam Muoi, Bat chu Tam Muoi, va Nhat above. This is the contemplation of the Lotus, the
Hanh Tam Muoi. ay cung la mot trong mi sau samadhi which sees into the three dogmas: the
mon tam muoi trong kinh Phap Hoa, pham Dieu dogma of unreality or the noumenal; the dogma of
Am Bo Tat a tran thuat. Theo y ch cua tong dependent reality or phenomenal; and the dogma
Thien Thai, th ba e vien dung la Phap, quyen of transcendence or the absolute which unites both
that khong hai la Hoa. V nh hoa sen khi canh noumenal and phenomenalSee T Chung Tam
hoa quyen cha n, ma gng sen that a thanh, Muoi.
gng vi canh ong thi; ni mot oa hoa ma Phap Hoa Tam Muoi Vien: ien ng dung e
gom u y ngha quyen va that vay. Noi theo tong giang kinh Phap HoaLotus-Blossom Samadhi
Tnh o th tc niem la Phat, tc sac la tam; mot Hall, which is used as a place for preaching the
cau niem Phat gom u tat ca ba e, nhiep ca that Saddharma-pundarika-sutra (the Lotus Sutra).
quyen. Neu to ngo ly nay ma niem Pha t, goi la tu Phap Hoa That Du: Bay an du trong kinh Phap
hanh Phap Hoa Tam Muoi. Khi tu mon tam muoi HoaSeven metaphorsSee That Du.
nay, hanh gia dung hai oai nghi ngoi va i ma thay Phap Hoa Thi: Thi Phap Hoa va Niet Ban
oi e quan Phat hoac niem Phat, ky cho en khi Period of preaching of Lotus sutra and Nirvana
 3018

sutras. oan hay phan tch. Neu hanh gia san sang khong
Phap Hoa Tch Mon: Mi bon chng au trong s hieu lam th nhng cong an loai nay co the
Kinh Phap Hoa lien he en giai oan au cuoc i khong phai la tuyet oi khong the hieu hoac
c Phat va nhng giao thuyet trc o The first khong the giai thch c, nhng ay khong phai
fourteen chapters which related to the Buddhas la ieu mong muon cua nhieu hanh gia tu Thien
early life and previous teaching. Most Venerable at Fa-hua Temple, name of a
Phap Hoa Ton Gia (?-680): Ten cua mot v danh Chinese Zen monk. We do not have detailed
Tang Trung Hoa, luc To tong Thien Thai vao thi documents on this Zen Master; however, there is a
nha ng (618-907)Name of a Chinese dialogue between him and his disciple in The
famous monk, the Sixth Patriarch of the T'ien T'ai Wudeng Huiyuan, Volume XI: One day, a monk
Sect, who lived in the T'ang Dynasty in China. asked Zen master Most Venerable at Fa-hua
Phap Hoa Tong: Hokkeshu (jap)Fa-Hua-tsung Temple, "Who is the Buddha?" The master said,
(chi)Phap Hoa Tong nguyen la ten goi cua tong "Surrounded by the mountains are we here." The
Thien Thai v tong nay lay Kinh Phap Hoa lam answers given by Zen masters to the question of
kinh can banThe Lotus sect, i.e. that of Tien- "Who or what is the Buddha?" are full of varieties;
Tai, which had this sutra for its basis. There are and why so? One reason at least is that they thus
many treatises with this as part of the title. desire to free our minds from all entanglements
Phap Hoa Van Cu: Dieu Phap Lien Hoa Kinh and attachments such as words, ideas, desires,
Van CuNgai Tr Gia i Tuy giai thch chnh etc., which are put up against us from the outside.
van cua Kinh Lien HoaThe commentaries and This is a kind of koan which is somewhat difficult
treatises on the Suddharmapundarika Sutra, which to understand and explain. Zen monks describe
composed and explained by master Tien-Tai this type of koans as the "impenetrable type," like
Chih-I. "silver mountains and iron walls." This can, strictly
Phap Hoa Vien Hoa Thng: Most Venerable at speaking, only be understood by advanced
Fa-hua TemplePhap Hoa Vien Hoa Thng la practitioners whose profound intuitions match
ten cua mot v Thien Tang Trung Hoa. Hien nay those of the actors, thus enabling them to discern
chung ta khong co nhieu tai lieu chi tiet ve Phap directly and clearly the meaning of the koan
Hoa Vien Hoa Thng; tuy nhien, co mot cuoc oi without resorting to guesses or analysis. If one is
thoai gia S va ngi e t cua mnh trong Ngu willing to risk missing the point, these koans may
ang Hoi Nguyen, quyen XI: Mot hom co mot v not be absolutely unintelligible or unexplainable,
Tang hoi Phap Hoa Vien Hoa Thng: "Ai la but this is not the desirability of many Zen
Phat?" S ap: " ay bao quanh chung ta la practitioners.
nui." Nhng cau tra li ma cac v Thien s a ra Phap Hoa: Transformed by Buddhist education
cho loai cau hoi "Cai g hoac ai la Phat," moi v (teaching in or by it).
moi khac. Tai sao lai nh vay? t nhat co mot ly 1) Chuyen hoa bang Phat phap (s giao hoa cua
do la v cac ngai muon chung ta vt bo tat ca chanh phap): To be brough under Buddhism
nhng roi ram va chap trc t ben ngoai troi Transformation by Buddha-truth (teaching in
buoc chung ta nh la ngon t, y tng, hay duc or by it).
vong, van van. ay la loai cong an mc o nao 2) S bien hoa cua ch phap: Dharma-
o kho hieu va kho giai thch. Nhng Thien Tang transformation.
mo ta loai cong an nay nh la loai "bat kha the Phap Hoa Sinh Than: The nirmanakaya or
nhap," giong nh "nhng rang nui bac va nhng corporeal manifestation of the spiritual Buddha
bc tng sat." Noi ung ra, loai nay ch co the Phap than Phat do phap tnh hoa hien nh Phat
c hieu bi nhng hanh gia co trnh o cao ma Thch Ca Mau Ni.
trc giac sau xa cua ho tng xng vi trc giac Phap Hoa: Ten cua mot v danh Tang Trung Hoa
cua nhng ngi e ra cong an, nh the ho mi co vao thi Tien Tan (221 B.C.-206 B.C.)Name of
the nhan thc c trc tiep va ro rang y ngha a Chinese famous monk who lived in the time
cua cong an ma khong can phai nh en phong before the Ch'in Dynasty in China.

Phap Hoc: Pariyatti Dhamma (p)Study of
scripturesHoc giao ien.
Phap Ho: Dharmapala (skt)Dhammapala (p)
Phap Ho, nha triet hoc Du Gia (Yogachara) vao
the ky th 6 sau Tay Lch. Ong sinh ra tai mien
nam An o. V ong co nhac en cac luan th cua
Phat Am (Buddhaghosa) trong sach cua mnh, nen
co the ket luan rang ong song sau ngai Phat Am.
Ong c xem la ngi a viet tat ca cac bai luan Phap Hoi ao S: Bac Thay hng dan hoi chung
giang ve nhng cuon sach nh Tieu Bo Kinh,
trc ay c nha luan giai ai tai Phat Am viet vi nhng li Phat dayMaster, leader or guide
con dang d, o la luan giai ve Kinh T Thuyet
(Udana), kinh Nh Th Thuyet (Itivuttaka), Thien
Cung s (Vimanavatthu). Nga quy s (Petavatthu),
Trng Lao Tang Ke (Thera-gatha), Trng Lao
Ni Ke (Theri-gatha), S Hanh Tang (Cariya-
pitaka). Tat ca cac luan giai nay c goi chung la
Paramatthadipani. Ong con viet mot luan th co
ten la Paramatthamanjusa ban ve cuon Thanh
Tnh ao cua ngai Phat Am (see Visuddhimagga).
c biet ong con viet mot cuon luan giai hau
giao ien khac ten la Netti. Cuon nay c viet
theo yeu cau cua mot trng lao ten la
Dhammarakkhita. T lieu ghi lai rang vao thi o
Phap Ho ang song tai Nagapattana, trong mot tu
vien do vua Dharmasoka xay dngA
philosopher of the Yogachara school in the 6th
century A.D. He was born in South India. Since he
mentions Buddhaghosas commentaries in his
work, it may be concluded that he came at a later
period than Buddhaghosa. He is credited with the
writing of all the commentaries on such books as
the Khuddaka-nikaya, which had been left undone
by the great commentator, Buddhaghosa, i.e. on
the Udana, the Ittivuttaka, the Vimanavatthu, the
Peta-vatthu, the Thera-gatha, the Theri-gatha, and
the Cariya-pitaka. All these are jointly called
Paramatthadipani. He has also written a
commentary called Paratthamanjusa
Buddhaghosas Visuddhimagga. It is said that he
wrote another commentary on a post-canonical
work, namely, the Netti. This was written at the
request of a Thera called Dhammarakkhita. It is
recorded that at that time Dhammapala lived at
Nagapattana in a vihara built by King
Dharmasoka.
Phap Hoi:
1) Hoi chung e hanh le hay nghe thuyet phap:
3019
An assembly for worship or preaching.
2) Hoi Trung: Hoi HaPhap TchThien
HoiThien TchSee Hoi Thng.
Phap Hoi Cau Phc: Maha-pirita (skt)Ma Ha
Tat Li a Phap HoiCuoc ai hoi hanh le e
cau phc, mot truyen thong cua Phat giao Tch
LanAn assembly for seeking blessing, a
tradition of Sri Lankan Buddhism.
e hanh le hay nghe thuyet phap e a ho en
of an assembly for worship or preaching; one who
guides men to Buddhas teaching in an assembly.
Phap Hoi Lac am Thien S: Zen master Le-tan
Fa-huiSee Lac am Phap Hoi Thien S.
Phap Hoi Xa: T vienA monastery.
Phap Hung: Cao Tang kiet xuatAn exceptional
and outstanding monk.
Phap Huynh: S huynhHigher-ranking colleage
(fellow) monks.
Phap Hu: Existence of noumenal thingsThe
noumenal or imaginary, understood as facts and
not as illusionsTa kien Tieu Tha cho rang van
hu, hay nhng yeu to tao thanh van hu la co
thatThe false view of Hinayana that things, or
elements of which they are made, are real.
Phap Hu Lau: OutflowsConditioned
dharmasLeakingSee Hu Lau Phap.
Phap Hu Nga Vo: Tin co s hien hu cua phap
nhng khong tin co s hieu hu cua nga
Existence of element and the non-existence of
self.
Phap Hu Nga Vo Tong: Phai Thuyet Nhat Thiet
Hu Bo chu trng phap th co, nhng cai ta th
khong (the cua cac phap do nhan duyen sinh ra co
thc the, con cai ta la do s hoa hp cua gia tam
cua cac phap, la h vong). Thc hu tnh cua ba
thi (qua kh, hien tai va v lai) va thc hu tnh
on cua cac phap (tam the thc hu, phap the hang
hu). Chu iem nay la chu trng cua Nhat Thiet
Hu BoThe Sarvastivadins who while
disclaiming the reality of personality claimed the
reality of things. The existence of element and the
non-existence of self, the reality of the three time-
periods (past, present, and future), the reality of
all elements. This tenet is admitted by the
Sarvastivada School.

Phap Hu Vi: Samskrita-dharma (skt)
Sankhata-dhamma (p)Conditioned
phenomenaSee Hu Vi Phap.
Phap Hy:
1) Bliss of the dharmaVui mng khi nghe hay
nem c v phapJoy of the LawThe joy
of hearing or tasting dharma.
2) Fa-Hi (chi): Dharmanandi (skt)See am
Ma Nan e.
Phap Hy Thc: Lay phap hy lam thc anThe
food of joy in the Law.
Phap ch: Dharma-vardhan (skt)at Ma Ba a
NaTen cua mot trong nhng ngi con trai cua
vua A DucName of one of Asoka's sons.
Phap Ke: Thi ke trong nha ThienPoems and
verses in Zen.
Phap Khan: Mot mnh ta biet tham ngha cua
kinh nay ch chang cho ngi khac biet. ay la
mot trong nam loai bun xnI am the only one
who has the knowledge of truth, but I dont want
to share with any one else. This is one of the five
kinds of stinginess.
Phap Khan (551-623): Ten cua mot v danh Tang
Trung Hoa vao thi nha Tuy (581-618). Trc khi
xuat gia lam Tang, S la mot trong nhng e t tai
gia noi troi cua ngai Chan e Tam Tang. Sau khi
xuat gia, S nghien cu Nhiep ai Tha Luan va
giang Duy Thc Luan tai Trang AnName of a
Chinese famous monk who lived in the Sui
Dynasty in China. Before leaving home to become
a monk he was one of eminent lay disciples of
Master Paramartha (513-569). After becoming a
monk, he studied the Mahayana-Samparigraha-
Sastra and lectured the Mind-Only
Treatise in Chang An.
Phap Kham Knh Sn Thien S (714-792): Zen
master Ching-shan Fa-ch'inSee Knh Sn Phap
Kham Thien S.
Phap Kh: ai KhVessel of the Dharma.
1) Nhng nhac kh dung trong th phng:
Implements used in worship.
2) Nhng ngi co the tu hanh theo ao Phat:
One who obeys the Buddha.
3) V Tang co nhieu tai nang, co the ganh vac
viec ln cho mot dong truyen thaA
talented monk who can take the responsibility
in a Zen sect.
Phap Khi Bo Tat: Dharmodgata (skt)Mot
3020
trong v Bo Tat c noi en trong kinh Hoa
NghiemOne of the Bodhisattvas mentioned in
the Hua-Yen Sutra.
Phap Khi Bo Tat Kinh: Dharmodgata (skt) Ch
Dieu PhapMot trong 47 ten khac nhau cua kinh
Phap HoaOne of 47 names for Lotus sutra.
Phap Khong: Cai khong cua s vatThe
emptiness or unreality of all thingsEmptiness of
dharmasThe non-reality of thingsThings are
unrealTnh khong cua phapTanh khong hay
s khong that cua ch phap. Moi vat eu tuy thuoc
lan nhau, ch khong co ca nhan hien hu, tach ri
khoi vat khacEverything is being dependent on
something else and having no individual existence
apart from other things; hence the illusory nature
of all things as being composed of elements and
not possessing reality.
Phap Khong Chan Nh: Chan nh c hieu nh
vo nga va vo tng cua van hu Suchness
perceived through the emptiness of phenomena
The Bhutatathata as understood when this non-
individuality or unreality of things is perceived.
Phap Khong Ly: Nguyen ly tanh khong hay vo
nga cua moi hien tngPrinciple of the
selflessness of phenomena.
Phap Khong Quan: Mot trong hai Nh Khong
Quan; quan niem cho rang cac phap sac tam eu
do nhan duyen sinh ra, ch khong co t tanh hay
thc theMeditative insight into the unreality of
all things, one of the two kinds of meditative
insightSee Nh Khong Quan.
Phap Khong Tnh: Emptiness of all
phenomenaTnh khong cua s vat va hien
tngUnreality of all things.
Phap Khong Tr: Wisdom perceiving the
emptiness of all phenomenaTr hue nhan c
tanh khong cua moi hien tng.
Phap Kiem: Li kiem chan ly chat t het s
hoat ong cua phien naoThe sword of Buddha-
truth, which is able to cut off the functioning of
illusion.
Phap Kien Na La Vng: Druma (skt)Vua
Kien Na LaKing of the Kinnaras.
Phap Kien: au oc tho thien hep hoi hay me
chap vao mot phap; cho phap o la ung, con cac
phap khac la saiMaintaining one tenet and
considering others wrong; narrow-minded;
bigoted.

Phap Kieu: Hokyo (jap)Dharma-bridgeThuat
ng ch Phat giao nh mot cai cau cho phep moi
ngi vt qua dong song sanh t. Cau Chan Ly
Phat Phap co kha nang giup cho chung sanh ao b
ngan niet banA term for Buddhism, which is
compared to a bridge that permits human beings to
cross the river of life and death. The bridge of
Buddha-truth, which is able to carry all across to
nirvana.
Phap Kim Cang: Dharmaraja (skt)Diamond
dharma.
Phap Kinh:
1) Dharma-sutra (skt)Ten cua mot bo kinh Ba
La Mon ve nghi le cung teName of a
Brahman sutra on rituals of worship.
2) Ten cua mot v danh Tang Trung Hoa vao
thi nha Lng (502-557)Name of a
Chinese famous monk who lived in the Liang
Dynasty in China.
Phap Knh: Dhamma-dasa (p)Phap knh phan
chieu tr hue PhatThe Dharma mirror, reflecting
the Buddha-wisdom.
Phap Knh Ngo Trung Thien S: Zen master Fa-
ching Wu-chungTen cua mot v e t thuoc
Hac Lam phai, Ngu au tong, ngi c tho
giao cua Thien s Hac Lam Huyen To va o au
the ky th VIII. Ngoai viec ten ong c ghi trong
van bia cua Thien s Huyen To rang ong la mot
trong nam e t cua v Thien s nay th co rat t
ieu khac c biet ve cuoc i cua ongName Tsang, one of his disciples, carried on the
of a Zen monk of the Hao-Lin Zen Sublineage,
Niu-t'ou School, who was ordained with a Zen
master Hao-Lin Hsuan-Su in the early eighth
century. Beside the fact that his name was
recorded in Zen master Hsuan-su's epitaph that he
was listed as one of the five disciples of this
master, no other biographical details about him
are available.
Phap Lac: Religious joyNiem vui ton giao
See Lac Phap.
Phap Lan: Dharma-aranya (skt)Gobharana
(skt)Han Truc Phap LanPhap Lan cung S
Matanga la nhng v Ty Kheo An o au tien ti
Trung Quoc, vao khoang gia the ky th nhat sau
Tay LchGobharana, companion of Matanga,
being the first Indian monk said to have come to
China, in the middle of the first centurey A.D.
Phap Lang:
3021
1) Ten cua mot v danh Tang Trung Hoa, thuoc
Phap Tng tong, vao thi ong Tan (317-
420)Name of a Chinese famous monk, of
the Fa-Hsiang tsung, who lived in the Eastern
Chin Dynasty in China.
2) Fa-Lang (507-581)S Phap Lang la mot
ai dien quan trong cua phai Tam Luan thuoc
Phat giao Trung Quoc. Ong gia nhap giao
oan nam 528. Trc tien ong tu tap thien
nh va nghien cu Luat Tang. Sau o ong
sang qua nghien cu tu tap ve nhng trc tac
cua phai Tam Luan. Nam 558, ong en Nam
Kinh (kinh o Trung Quoc thi bay gi), ni
co hang ngan Tang chung tu tap quanh ong.
Ong a gop phan to ln trong viec truyen ba
Tam Luan. Ve sau, mot trong nhng e t cua
S la Cat Tang a tiep tuc truyen thong Tam
Luan sau khi ong th tchFa-Lang, an
important representative of the San-Lun
school of Chinese Buddhism. In 528, he
entered the Buddhist order and devoted
himself initially to the practice of meditation
and the study of Vinaya texts. Later he
occupied himself with the writings of the San-
Lun school. In 558, he went to Nanking
(capital of China at that time), where he
gathered thousands of students around him,
thus bringing the San-Lun school great
popularity. Later, after he passed away, Chi-
tradition.
Phap Lap: Number of summer retreat.
1) Mot nam cua Phat Giao: A Buddhist year.
2) Cuoi ky tu tap ba thang an c kiet ha cua mot
v Tang: The end of the monks year after the
summer retreat.
3) So nam Ty Kheo a an c kiet ha sau khi tho
gii hay tuoi ha lap cua Ty Kheo: the number
of summer retreat or discipline years
indicating the years since a monks
ordination.
4) Tuoi cua Tang Ni c tnh bang so an c kiet
ha ma cac v a trai qua. Sau kiet ha an c,
ch Tang Ni nao a nhap ha eu c tang
mot tuoi ao. Quyen i trc cua Tang Ni
trong oan tuy thuoc vao tuoi ha lapThe
age of a monk as monk, the years of his
ordination, or the years a person has been a

monk are counted by the number of summer
retreats passed. To receive ones monastic
age. To add to ones monastic age on the
conclusion of the summer retreat. The
precedence of monks and nuns in the Order is
determined by the number of summer retreats
they have attended.
Phap Lam (572-640): Ten cua mot v danh Tang
Trung Hoa vao thi nha ng (618-907)Name
of a Chinese famous monk who lived in the T'ang
Dynasty in China.
Phap Lam Thien S: am LamTen cua mot v
Thien s Trung Hoa vao cuoi thi nha Tuy (581-
618). S la mot trong nhng e t xuat sac cua To
Bo e at MaName of a Chinese Zen master
in the Sui Dynasty in China. He was one of the
most outstanding disciples of the First Patriarch
Bodhidharma.
Phap Lap: Ten cua mot v danh Tang Trung Hoa
vao thi Tay Tan (265-316)Name of a Chinese
famous monk who lived in the Western Chin
Dynasty in China.
Phap Le (569-635): Ten cua mot v danh Tang
Trung Hoa vao thi nha ng (618-907)Name
of a Chinese famous monk who lived in the T'ang
Dynasty in China.
Phap Le Thien S: Zen master Fa-liTen cua
mot v e t thuoc Hac Lam phai, Ngu au
tong, ngi c tho giao cua Thien s Hac Lam
Huyen To vao au the ky th VIII. Ngoai viec ten
ong c ghi trong van bia cua Thien s Huyen
To rang ong la mot trong nam e t cua v Thien
s nay th co rat t ieu khac c biet ve cuoc i Phap Loa Thien S (1284-1330): Ten cua mot v
cua ongName of a Zen monk of the Hao-Lin
Zen Sublineage, Niu-t'ou School, who was
ordained with a Zen master Hao-Lin Hsuan-Su in
the early eighth century. Beside the fact that his
name was recorded in Zen master Hsuan-su's
epitaph that he was listed as one of the five
disciples of this master, no other biographical
details about him are available.
Phap Lenh Biet Hanh: See Phap Lnh Biet Hanh.
Phap Linh: Chuong phap hay am thanh thanh
thoat de chu khi tr tung kinh ienThe dharma-
bell; the pleasing sound of intoning the sutras.
Phap Lnh: Ten cua mot v danh Tang Trung Hoa
vao the ky th V. Vao khoang hai thap nien sau
cung cua the ky th IV, S vang menh Thay la
3022
Hue Vien, S thap tung ngai Phap Tnh i Thien
Truc e thnh them kinh sach ve Thien va Luat.
Nam 392, S tr ve Trung Hoa vi rat nhieu kinh
ien. Ve sau nay, mot ngi trong so cac e t cua
S la Hue Bien a giup S dch bo Luat T Phan
cua am Vo cName of a Chinese famous
monk in the fifth century. He was one of the most
eminent disciples of Master Hui-Yuan (334-416).
In the last two decades of the fourth century,
Matser Hui Yuan instructed him to accompany
Master Fa-Ching to travel to India to obtain more
sutras on Ch'an and Vinaya. In 392, he returned to
China with a lot of sutras. Later, one of his
disciples, Hui-Pien, helped him in translating the
Dharmagupta Vinaya into Chinese.
Phap Lnh Biet Hanh: Dung phng cach rieng
e truyen phapTo utilize distinct methods in
transmitting the dharma.
Phap Loa:
1) Dharma-sankha (skt)Loa Phat Phap, y am
ch tieng c Phat thuyet phap nh tieng loa
thoi cua vo oc vang rat xa (the tuc dung tu va
e thoi ra hieu ba quan, tieng thuyet phap cua
c Phat co sc manh hang phuc ma quy)
Conch of the Law, a symbol of the
universality, power, or command of the
Buddhas teaching.
2) (1284-1330): Ten cua mot v Thien s Viet
Nam, thuoc Thien phai Truc Lam, vao the ky
th XIVName of a Vietnamese Zen master,
of the Truc Lam Zen Sect in the fourteenth
century.
Thien s Viet Nam vao the ky th XIII
Name of a Vietnamese Zen master in the
thirteenth century.
Phap Long T: Horyiuji (jap)Temple of the
Exalted LawChua Phap Long (Nhat Ban)
Chua Phap Long toa lac trong lang Ikaruga, c
xay dng bi thai t Shotoku, thi ai Nai
LngHoryiuji, located in Ikaruga Village, and
first founded by Prince Shotoku (574-622), during
the Nara period.
Phap Li: Phuc li ma Phat phap mang lai cho
chung sanhBenefits of the dharmaThe
blessing or benefits of Buddhism.
Phap Loi: Tieng sam cua phap, lam thc tnh s u
me ni con ngi va lam tang trng cong c

The thunder of dharma, awakening man from
stupidity and stimulate the growth of virtue, the
awful voice of buddha-truth.
Phap Luan: Dharma-cakra (skt)The spiritual
wheelThe wheel of dharmaThe wheel of
lawPhap luan, banh xe Phap trong Phat giao,
hoc thuyet do Phat thuyet giao gom T dieu e,
Bat chanh ao va trung ao. Phap luan c bieu
hien vi mot banh xe co tam tia, tng trng cho
Bat chanh ao. Banh xe phap hay chan ly Phat
phap co kha nang nghien nat nhng ac quay, oi
lap va ao vong. Li thuyet phap cua c phat pha
v moi nao phien nghiep hoac, li ay khong ngng
ngh mot ngi nao, mot cho nao, ma no xoay
chuyen mai t the he nay qua the he khac
Wheel of the teaching in Buddhism, a symbol of
the teaching expounded by the Buddha, including
the Four Noble Truths, The Eightfold Noble Path
and The Middle Way. The Dharma-Chakra is
always depicted with eight spokes representing
the eightfold path. The Buddha truth which is able
to crush all evil and all opposition. The preaching
of a Buddha. Dharma wheel is likened a wheel
because it crushed all illusions, evil and on
opposition, like Indras wheel, which rolls from
man to man, place to place, age to age.
Phap Luan Thng Chuyen: Irreversible wheel
of the dharmaPhat phap luon chuyen khong
ngng ngh nh mot cai banh xe ang quay ma
khong the chuyen ngc lai cThe Buddha's
dharma keeps moving endlessly like a wheel
without reversing.
Phap Luat: Gii luat va nhng nguyen tac le nghi
trong Phat giaoLaws or rules.
Phap L: Ngi tu hanhA companion of the
DharmaA disciple.
Phap Lc: Nang lc cua chan ly Phat phap co kha
nang loai bo hoa hoan va tran ap ta vayThe
power of Buddha-truthAble to do away with
calamity and subdue evil.
Phap Lc Huan Tap: S tham nhuan nh lc cua
phap. Phap tham qua va anh hng hanh gia ve
moi phng dienPermeation by the power of
the dharmaThe dharma passes through and
affects all parts or aspects of a practitioner.
Phap Lc Tr: Ho tr bi sc manh cua chan ly san ch bang chuyen hoaBrightness of the law, a
Support by the power of truth.
Phap Lc Vo Ngai Dung: Lc vo ngai dung cua
3023
Phap. Phap lc vo ngai dung, v ch Bo Tat lam
cho tat ca than vao mot thanUnimpeded
function relating to phenomena and principles.
Power relating to phenomena, causing all bodies
to enter the bodilessSee Mi Lc Vo Ngai
Dung.
Phap Lu: Tang Ni chungAn assembly of
Monks and Nuns.
Phap Ly Van T: Thien phap sieu viet loi tri giai
cua van t: Bat Lap Van T. Giao Ngoai Biet
Truyen. Trc Ch Nhn Tam. Kien Tanh Thanh
PhatZen methods go beyond the interpretations
through words and languages: It is not established
by words. It is a special transmission outside the
teachings. It directly points to the human mind.
Through it one sees ones own nature and
becomes a Buddha.
Phap Ma: Ao tng nhn thay van hu la co
thatThe illusion that things are real and not
merely seeming.
Phap Man a La: Dharma-mandala (skt)Mot
trong bon loai man a la cua tong Chan Ngon. La
loai Man a La bang van t, trnh bay toan the
cac Thanh giaOne of the four kinds of mandala,
according to the Shingon Sect. The Dharma Circle
is the circle of letters (bija-aksara) representing all
the saintly beingsSee T Chung Man a La.
Phap Man (570-645): Ten cua mot v danh Tang
Trung Hoa vao thi nha ng (618-907)Name
of a Chinese famous monk who lived in the T'ang
Dynasty in China.
Phap Mat: Dharmagupta (skt)V sang lap tong
phai Phap Mat tai Tch Lan, mot trong bay phai
cua Nhat Thiet Hu BoFounder of the school of
this name in Ceylon, one of the seven divisions of
the Sarvastivadah.
Phap Mat Bo: Phap MatSee am Vo c.
Phap Menh: Tue menh cua Phap than: The
wisdom-life of the Dharmakaya Tuoi tho cua
mot v Tang: The age or lifetime of a monk.
Phap Minh: Dharmaprabhasa (skt)Phap Minh
Nh LaiPhap Minh PhatPhap Minh Nh Lai,
v Phat se xuat hien trong vu tru cua chung ta
trong Bao Minh Kiep trong the gii Thien Tnh,
khi ay khong con s khac biet ve gii tnh, s sanh
Buddha who will appear in our universe in the
Ratnavabhasa-kalpa in a realm called Suvisuddha,
 3024

when there will be no sexual difference, birth Knowing that the spiritual level of sentient beings
taking place by transformation. is totally different from one another, the Buddha
Phap Minh ao: Tam tr thanh tnh soi sang had allowed his disciples to choose any suitable
ng ma ch Phat a tu hanhThe wisdom of Dharma they like to practice. A person can
the pure heart which illumines the Way of all practice one or many dharmas, depending on his
Buddhas. physical conditions, his free time, since all the
Phap Minh Mon: Giao phap toa ra anh sang tren dharmas are closely related. Practicing Buddhist
van hu, giup cho chung sanh co the bien biet va Dharma requires continuity, regularity, faith,
giai thch van huThe teaching which sheds purpose and determination. Laziness and
light on everything, differentiating and explaining hurriedness are signs of failure. There is only one
them. path leading to Enlightenment, but, since people
Phap Minh Nh Lai: See Phap Minh. differ greatly in terms of health, material
Phap Minh Phat: Dharmaprabhasa (skt)See conditions, intelligence, character and faith, the
Phap Minh. Buddha taught more than one path leading to
Phap Mon: Dharmaparyaya (skt)Homon different stages of attainment such as stage of
(jap)The Dharma DoorThe Dharma Gate Hearers, that of Pratyeka-buddhas, that of
Phap tr cua Phat la ca ngo giac ngo Giao phap Bodhisattvas, that of laymen, and that of monks
cua Phat hay Phat phap c coi nh la ca ngo and nuns. All of these ways are ways to the
(nhng li noi nay lam chuan tac cho i) v qua Buddhahood. Nobody can reach final attainment
o chung sanh at c giac ngo. Chung sanh co 8 without following a path, and no enlightenment
van 4 ngan phien nao, th c Phat cung a ra 8 can be reached without studying, understanding
van bon ngan phap mon oi tr. V biet rang can and practicing.
tanh cua chung sanh hoan toan khac biet nen c Phap Mon Bat Nh: Dharma gate of non-
Phat chia ra nhieu phap mon nham giup ho tuy dualityNon-Dual Dharma-doora phan chung
theo can c cua chnh mnh ma chon la mot phap ta hay con vng mac vao nh nguyen nen khong
mon thch hp e tu hanh. Mot ngi co the tu the nhan ro au la tinh tuy, au la hnh tng ben
nhieu phap mon tuy theo kha nang sc khoe va ngoai, au la hien hu, au la khong hien hu,
thi gian cua mnh. Tat ca cac phap mon eu co danh sac hay hien tng, van van. Chung ta
lien he mat thiet vi nhau. Tu tap nhng giao phap thng om lay tinh tuy va choi bo hnh tng ben
cua Phat oi hoi lien tuc, thng xuyen, co long ngoai, om lay tanh khong va choi bo s hien hu ,
tin, co muc ch va s ca quyet. Tray li va voi van van. ay la loai ta kien tao ra nhieu tranh cai
va la nhng dau hieu cua that bai. Con ng i va nghi nan. That ra co s ho tng gia tam linh
en giac ngo Bo e ch co mot khong hai, nhng va hien tng. Hanh gia nen t hoa giai vi chnh
v con ngi khac nhau ve sc khoe, ieu kien vat mnh e loai nhng vng mac khong can thiet.
chat, tnh thong minh, ban chat va long tin, nen Phat t chan thuan nen co gang hoa giai gia tanh
c Phat day ve nhng qua v Thanh Van, Duyen tng, hu vo, ly s. Chung ta om ap tanh va choi
Giac va Bo Tat ao, cung nh nhng con ng bo tng, om ap vo va choi bo hu, om ap ly va
cua ke xuat gia hay ngi tai gia. Tat ca nhng choi bo s, van van. Ta kien nay a en nhieu
con ng nay eu la Phat ao. Khong ai co the tranh luan va nghi nan. Ky that, co s tng ong
khong i ma en. ao khong the nao khong hoc, gia ly va s. S la ly va ly la s. Phat t tu hanh
khong hieu, khong hanh ma co the at c giac nen hoa giai van vat van s hau tan diet s chap
ngoThe doctrine or wisdom of Buddha regarded trc nay. Theo kinh Duy Ma Cat, chng chn,
as the door (method) to enlightenment. The Duy Ma Cat bao cac v Bo Tat rang: Cac nhan
teaching of the Buddha. The meaning is that the gia! Theo cho cac ngai hieu th the nao la Bo Tat
dharma is something like a gate, because through vao phap mon khong hai? Trong Phap hoi co Bo
it sentient beings attain the enlightenment. As the Tat ten la Phap T Tai noi: Cac nhan gia! Sanh
living have 84,000 delusions, so the Buddha Diet la hai. Phap von khong sanh, cung khong
provides 84,000 methods of dealing with them. diet, ang vo sanh phap nhan, o la vao phap mon

khong hai. Bo Tat c Thu noi: Nga va Nga S
la hai. Nhan co nga mi co nga s, neu khong co
nga thi khong co nga s, o la vao phap mon
khong hai. Bo Tat Bat Thuan noi: Tho va Khong
Tho la hai. Neu cac phap khong tho thi khong co
c, v khong co c, nen khong thu xa, khong
gay khong lam o la vao phap mon khong hai. Bo
Tat c anh noi: Nh va Sach la hai. Thay
c tanh chan that cua nh, th i khong co tng
sach, thuan theo tng diet, o la vao phap mon
khong hai. Bo Tat Thien Tuc noi: ong va Niem
la hai. Khong ong thi khong niem, khong niem
thi khong phan biet; thong suot ly ay la vao phap
mon khong hai. Bo Tat Thien Nhan noi: Mot
Tng va Khong Tng la hai. Neu biet mot tng
tc la khong tng, cung khong chap khong tng
ma vao bnh ang, o la vao phap mon khong
hai. Bo Tat Dieu Ty noi: Tam Bo Tat va Tam
Thanh Van la hai. Quan tng cua tam von khong,
nh huyen nh hoa, thi khong co tam Bo Tat
cung khong co tam Thanh Van, o la vao phap
mon khong hai. Bo Tat Phat Sa noi: Thien va
Bat Thien la hai. Neu khong khi thien va bat
thien, vao goc khong tng ma thong suot c,
o la vao phap mon khong hai. Bo Tat S T noi:
Toi va Phc la hai. Neu thong at c tanh cua o la vao phap mon khong hai. Bo Tat Vo Tan Y
toi, th toi cung phc khong khac, dung tue kim
cang quyet lieu tng ay, khong buoc khong m,
o la vao phap mon khong hai. Bo Tat S T Y
noi: Hu Lau va Vo Lau la hai. Neu chng c
cac phap bnh ang thi khong co tng hu lau
va vo lau, khong chap co tng cung khong chap
vo tng, o la vao phap mon khong hai. Bo Tat
Tnh Giai noi: Hu Vi va Vo Vi la hai. Neu la tat
ca so thi tam nh h khong, dung tue thanh tnh
khong co chng ngai, o la vao phap mon khong
hai. Bo Tat Na La Dien noi: The Gian va Xuat
The Gian la hai. Tanh the gian khong tc la xuat
the gian, trong o khong vao khong ra, khong ay
khong vi, o la vao phap mon khong hai. Bo Tat
Thien Y noi: Sanh T va Niet Ban la hai. Neu
thay c tanh sanh t thi khong co sanh t,
khong buoc khong m, khong sinh khong diet,
hieu nh the o la vao phap mon khong hai. Bo
Tat Hien Kien noi: Tan va Khong Tan la hai.
Phap en cho rot rao thi tan hoac khong tan eu
la tng Vo Tan tc la Khong, khong thi khong
co tng tan va khong tan, c nh the o la vao Thien, Khau Thien va Y Thien la hai. Ba nghiep
3025
phap mon khong hai. Bo Tat Pho Thu noi: Nga
va Vo Nga la hai. Nga con khong co, thi Phi Nga
au co c. Thay c thc tanh cua Nga khong
con co hai tng, o la vao phap mon khong hai.
Bo Tat ien Thien noi: Minh va Vo Minh la hai.
Thc tanh cua vo minh la minh, minh cung khong
the nhan lay, la tat ca so, o bnh ang khong
hai, o la vao phap mon khong hai. Bo Tat Hy
Kien noi: Sac va Khong la hai. Sac tc la khong,
chang phai sac diet roi mi khong, tanh sac t
khong; tho, tng, hanh, th c cung the. Thc va
Khong la hai. Thc tc la khong, chang phai thc
diet roi mi khong, tanh thc t khong. Thong
hieu ly o la vao phap mon khong hai. Bo Tat
Minh Tng noi: T ai va Khong ai la hai.
Tanh t ai tc la tanh khong ai, nh lp trc
lp sau khong, thi lp gia cung khong. Neu biet
c thc tanh cac ai thi o la vao phap mon
khong hai. Bo Tat Dieu Y noi: Con Mat va Sac
Tran la hai. Neu biet c tanh cua mat thi oi
vi sac khong tham, khong san, khong si, tc la
tch diet. Tai vi tieng, mui vi hng, li vi v,
than vi xuc, y vi phap cung la hai. Neu biet
c tanh cua y thi oi vi phap khong tham,
khong san, khong si, tc la tch diet. Nhan nh the
noi: Bo Th va Hoi Hng Nht Thiet Tr la hai.
Tanh bo th tc la tanh hoi hng nht thiet tr. Tr
gii, nhan nhuc, tinh tan, thien nh, tr tue va hoi
hng nht thiet tr lai cung la hai. Tanh tr tue tc
la tanh hoi hng nht thiet tr, trong o vao mot
tng la vao phap mon khong hai. Bo Tat Tham
Tue noi: Khong, Vo Tng va Vo Tac la hai.
Khong tc la vo tng, vo tng tc la vo tac. Neu
khong vo tng, vo tac thi khong co tam, y thc.
Mot mon giai thoat la ba mon giai thoat, o la vao
phap mon khong hai. Bo Tat Tnh Can noi: Phat,
Phap, va chung Tang la hai. Phat tc la Phap,
Phap tc la chung Tang. Ba ngoi bau ay eu la
tng vo vi, cung nh h khong. Tat ca phap cung
vay, theo c hanh ay la vao phap mon khong
hai. Bo Tat Tam Vo Ngai noi: Than va Than
Diet la hai. Than tc la than diet. V sao? Thay
thc tng cua than thi khong thay than va than
diet. Than va than diet khong hai, khong khac,
theo o chang kinh chang s la vao phap mon
khong hai. Bo Tat Thng Thien noi: Than

nay la tng vo tac. Tng vo tac cua than tc la t ng ngon, o mi that la vao phap mon khong
tng vo tac cua khau, tng vo tac cua khau tc
la tng vo tac cua y. Tng vo tac cua ba nghiep
nay tc la tng vo tac cua tat ca cac phap. Tuy
thuan tr tue vo tac nh the la vao phap mon
khong hai. Bo Tat Phc ien noi: Lam Phc,
Lam Toi, Lam Bat ong la hai. Thc tanh cua ba
viec lam tc la Khong, khong thi khong lam
phc, khong lam toi, khong lam bat ong. ba
viec nay ma khong khi la vao phap mon khong
hai. Bo Tat Hoa Nghiem noi: Do Nga ma Khi
ra la hai. Thay c thc tng cua Nga thi
khong khi ra hai phap. Neu khong tru hai phap
thi khong co thc. Khong co thc la vao phap
mon khong hai. Bo Tat c Tang noi: Co tng
S ac la hai. Neu khong co s ac thi khong co
lay bo. Khong lay bo la vao phap mon khong hai.
Bo Tat Nguyet Thng noi: Toi va Sang la hai.
Khong toi, khong sang thi khong co hai. V sao?
Nh vao nh diet tho tng thi khong co toi,
khong co sang. Tat ca phap tng cung nh the;
bnh ang vao cho ay la vao phap mon khong hai.
Bo Tat An Thu noi: a Niet Ban, Khong a The
Gian la hai. Neu khong a Niet Ban, khong chan
the gian thi khong co hai. V sao? Neu co buoc
thi co m, neu khong co buoc th nao co cau m.
Khong buoc, khong m, thi khong a, khong
chan, o la vao phap mon khong hai. Bo Tat
Chau anh Vng noi: Chanh ao va Ta ao la
hai. chanh ao thi khong phan biet the nao la
ta, the nao la chanh. La hai mon phan biet o la
vao phap mon khong hai. Bo Tat Nhao That noi:
Thc va Khong Thc la hai. Thc thay con khong
thay thc, huong la khong thc thay. V sao?
Khong phai mat tht ma thay c, ch co mat tue
mi thay c. Nhng mat tue khong thay ma cho
nao cung thay ca, o la vao phap mon khong hai.
Cac Bo Tat noi nh the roi, hoi ngai Van Thu S
Li the nao la Bo Tat vao phap mon khong hai.
Ngai Van Thu S Li noi: Nh y toi oi vi tat ca object, but since fundamentally there is no ego, its
cac phap khong noi, khong rang, khong ch, khong
biet, xa la cac van ap, o la vao phap mon
khong hai. Khi o ngai Van Thu S Li hoi ong
Duy Ma Cat rang: Chung toi ai ai cung noi roi,
en lt nhan gia noi the nao la Bo Tat vao phap
mon khong hai? Ong Duy Ma Cat im lang khong
noi mot li. Bay gi Ngai Van Thu S Li khen
rang: Hay thay! Hay thay! Cho en khong co van
3026
hai. Sau khi noi Pham phap mon khong hai nay,
trong chung co nam ngan Bo Tat eu vao phap
mon khong hai, chng Vo Sanh Phap Nhan.
Most of us are still attached to duality and have
not reconciled essence and marks, existence and
non-existence, noumenon and phenomena. We
embrace essence and reject marks, we embrace
non-existence (emptiness) and reject existence
and so on. This kind of wrong view creates a lot of
disputes, doubts and perplexity. In fact, there is
mutual identity between noumenon and
phenomena, phenomena are noumenon,
noumenon is phenomena. Buddhist cultivators
should reconcile all things and eliminate this
unnecessary attachment. Sincere cultivators
should try to reconcile essence and marks,
existence and non-existence, noumenon and
phenomena. We embrace essence and reject
marks, we embrace non-existence (emptiness)
and reject existence and so on. This kind of wrong
view creates a lot of disputes, doubts and
perplexity. In fact, there is mutual identity
between noumenon and phenomena, phenomena
are noumenon, noumenon is phenomena. Buddhist
cultivators should reconcile all things and
eliminate this attachment. According to the
Vimalakirti Sutra, Chapter Nine, Vimalakirti said
to the Bodhisattvas present: Virtuous Ones, each
of you please say something about the non-dual
Dharma as you understand it? In the meeting, a
Bodhisattva called Comfort in the Dharma said:
Virtuous Ones, birth and death are a duality but
nothing is created and nothing is destroyed.
Realization of this patient endurance leading to
the uncreate is initiation into the non-dual
Dharma. The bodhisattva called Guardian of the
Three Virtues said: Subject and object are a
duality for where there is ego there is also (its)
object does not arise; this is initiation into the non-
dual Dharma. The Bodhisattva Never Winking
said: Responsiveness (vedana, the second
aggregate) and unresponsiveness are a duality. If
there is no response to phenomena, the latter
cannot be found anywhere; hence there is neither
accepting nor rejecting (of anything), and neither
karmic activity nor discrimination; this is initiation
 3027
into the non-dual Dharma. The Bodhisattva
Highest virtue said: Impurity and purity are a
duality. When the underlying nature of impurity is
clearly perceived, even purity ceases to arise.
Hence this cessation (of the idea of purity) is
initiation into the non-dual Dharma. The
Bodhisattva Winner of Samadhi by Looking at the
Star said: (External) disturbance and (inner)
thinking are a duality; when disturbance subsides,
thinking comes to an end and the absence of
thought leads to non-dual Dharma. The
Bodhisattva Skillful Eye said: Monistic form and
formlessness are a duality. If monistic form is
realized as (fundamentally) formless, with
relinquishment of formlessness in order to achieve
impartiality, this is initiation into the non-dual
Dharma. The Bodhisattva Wonderful Arm said:
The Bodhisattva mind and the Sravaka mind are
a duality. If the mind is looked into as void and
illusory, there is neither Bodhisattva mind nor
sravaka mind; this is initiation into the non-dual
Dharma. The Bodhisattva Pusya said: Good and
evil are a duality; if neither good nor evil arises so
that formlessness is realized to attain Reality, this
is initiation into the non-dual Dharma. The
Bodhisattva Simha (Lion) said: Weal and woe are
a duality; if the underlying nature of woe is
understood, woe does not differ from weal. If the
diamond (indestructible) wisdom is used to look
into this with neither bondage nor liberation
(coming into play), this is initiation into the non-
dual Dharma. The Bodhisattva Lions
Fearlessness said: The mundane and supra-
mundane are a duality. If all things are looked
into impartially, neither the mundane nor the
supra-mundane will arise, with no differentiation
between form and formlessness, this is initiation
into the non-dual Dharma. The Bodhisattva Pure
Interpretation said: Activity (ju wei) and non-
activity (wu wei) are a duality, but if the mind is
kept from all mental conditions it will be (void)
like space and pure and clean wisdom will be free
from all obstructions. This is initiation into the
non-dual Dharma. The Bodhisattva Narayana
said: The mundane and the supra-mundane are a
duality but the underlying nature of the mundane
is void (or immaterial) and is but the supra-
mundane, which can be neither entered nor left
and neither overflows (like the stream of
transmigration) nor scatters (like smoke). This is
initiation into the non-dual Dharma. The
Bodhisattva Skillful Mind said: Samsara and
nirvana are a duality. If the underlying nature of
samsara is perceived there exists neither birth nor
death, neither bondage nor liberation, and neither
rise nor fall. Such an understanding is initiation
into the non-dual Dharma. The Bodhisattva
Direct Insight said: The exhaustible and the
inexhaustible are a duality. If all things are looked
into exhaustively, both the exhaustible and the
inexhaustible cannot be exhausted; and the
inexhaustible is identical with the void which is
beyond both the exhaustible and the
inexhaustible. Such an interpretation is initiation
into the non-dual Dharma. The Bodhisattva
Upholder of Universality said: The ego and non-
ego are a duality. Since the ego cannot be found,
where can the non-ego be found? He who
perceives the real nature of the ego will not give
rise to dualities; this is initiation into the non-dual
Dharma. The Bodhisattva Lightning Perception
said: Enlightenment and unenlightenment are a
duality, but the underlying nature of non-
enlightenment is enlightenment which should also
be cast away; if all relativities are discarded and
replaced by non-dual impartiality, this is initiation
into the non-dual Dharma. The Bodhisattva
Priyadarsana said: Form (rupa) and voidness are
a duality, (but) form is identical with voidness,
which does not mean that form wipes out
voidness, for the underlying nature of form is void
of itself. So are (the other four aggregates)
reception (vedana), conception (sanjna),
discrimination (samskara) and consciousness
(vijnana- in relation to voidness). Consciousness
and voidness are a duality (yet) consciousness is
identical with voidness, which does not mean that
consciousness wipes out voidness for the
underlying nature of voidness is void of itself. A
thorough understanding of this is initiation into the
non-dual Dharma. The Bodhisattva
Understanding the Four Elements said: The four
elements (earth, water, fire and air) and their
voidness are a duality (but) the underlying nature
of the four elements is identical with that of
voidness. Like the past (before the four elements
 3028
came into being) and the future (when they scatter
away) which are both void, the present (when they
appear) is also void. Identical understanding of
the underlying nature of all four elements is
initiation into the non-dual Dharma. The
Bodhisattva Deep Thought said: Eyes and form
are a duality (but) if the underlying nature of the
eye is known with neither desire nor anger nor
stupidity in relation to things seen, this is nirvana.
Likewise, the ear and sound, the nose and smell,
the tongue and taste, the body and touch, and the
mind and ideation are dualities (but) if the
underlying nature of the mind is known with
neither desire, anger and stupidity in relation to
things (heard, smelt, tasted, touched and thought),
this is nirvana. Resting in this state (of nirvana) is
initiation into the non-dual Dharma. The
Bodhisattva Inexhaustible Mind said: Charity-
perfection (dana-paramita) and the dedication
(parinamana) of its merits towards realizing the
all-knowledge (sarvajna) are a duality, (but) the
underlying nature of charity is dedication towards
the All-knowledge. Likewise, discipline
perfection (sila-paramita), patience-perfection,
(ksanti-paramita), zeal-perfection (virya-
paramita), meditation-perfection (dhyana-
paramita) and wisdom-perfection (prajna-
paramita), with dedication to the All-knowledge,
are (five) dualities, but their underlying natures
are but dedication to the All-knowledge, while
realization of their oneness is initiation into the
non-dual Dharma. The Bodhisattva Profound
Wisdom said: Voidness, formlessness and non-
activity are (three different gates to liberation, and
when each is compared to the other two there are)
three dualities, (but) voidness is formless and
formlessness is non-active. For when voidness,
formlessness and non-activity obtain, there is
neither mind, nor intellect nor consciousness, and
liberation through either one of these three gates
is identical with liberation through all the three.
This is initiation into the non-dual Dharma. The
Bodhisattva Unstirred Sense Organs said:
Buddha, Dharma and Sangha are three different
treasures and when each is compared to the other
two there are three dualities (but) Buddha is
identical with Dharma, and Dharma is identical
with Sangha. For the three treasures are non-
active (wu wei) and are equal to space, with the
same equality for all things. The realization of this
(equality) is initiation into the non-dual Dharma.
The Bodhisattva Unimpeded Mind said: Body
and its eradication (in nirvana) are a duality but
body is identical with nirvana. Why? Because if
the underlying nature of body is perceived, no
conception of (existing) body and its nirvanic
condition will arise, for both are fundamentally
non-dual, not being two different things. The
absence of alarm and dread when confronting this
ultimate state is initiation into the non-dual
Dharma. The Bodhisattva Superior Virtue said:
The three karmas (produced by) body, mouth and
mind (are different when each is compared to the
other two and make three) dualities (but) their
underlying nature is non-active; so non-active
body is identical with non-active mouth, which is
identical with non-active mind. These three
karmas being non-active, all things are also non-
active. Likewise, if wisdom (prajna) is also non-
active, this is initiation into the non-dual Dharma.
The Bodhisattva Field of Blessedness said: Good
conduct, evil conduct and motionlessness are
(different and when each is compared to the other
two make three) dualities (but) the underlying
nature of all three is voidness which is free from
good, evil and motionlessness. The non-rising of
these three is initiation into the non-dual Dharma.
The Bodhisattva Majestic Blossom said: The ego
and its objective are a duality, (but) if the
underlying nature of the ego is looked into, this
duality vanishes. If duality is cast away there will
be no consciousness, and freedom from
consciousness is initiation into the non-dual
Dharma. The Bodhisattva Treasure of Threefold
Potency said: Realization implies subject and
object which are a duality, but if nothing is
regarded as realization, there will be neither
grasping nor rejecting, and freedom from grasping
and rejecting is initiation into the non-dual
Dharma. The Bodhisattva Moon in Midheaven
said: Darkness and light are a duality. Where
there is neither darkness nor light, this duality is
no more. Why? Because in the state of samadhi
resulting from the complete extinction of
sensation and thought there is neither darkness nor
light, while all things disappear. A disinterested
 3029

entry into this state is initiation into the non-dual T Nga.

Dharma. The Bodhisattva Ratna Mudra(
(Precious Symbol) said: Joy in nirvana and
sadness in samsara are a duality which vanishes
when there is no longer joy and sadness. Why?
Because where there is bondage, there is also
(desire for) liberation, but if fundamentally there
is no bondage nor liberation, there will be neither
joy nor sadness; this is initiation into the non-dual
Dharma. The Bodhisattva Gem on the Head said:
Orthodoxy and heterodoxy are a duality, (but) he
who dwells in (i.e. realizes) orthodoxy does not
discriminate between orthodoxy and heterodoxy.
Keeping from these two extremes is initiation into
the non-dual Dharma. The Bodhisattva Joy in
Reality said: Reality and non-reality are a
duality, (but) he who realizes reality does not
even perceive it, still less non-reality. Why?
Because reality is invisible to the ordinary eyes
and appears only to the eye of wisdom. Thus
(realization of) the eye of wisdom, which is
neither observant nor unobservant, is initiation
into the non-dual Dharma. After the Bodhisattva
had spoken, they asked Manjusri for his opinion
on the non-dual Dharma. Manjusri said: In my
opinion, when all things are no longer within the
province of either word or speech, and of either
indication or knowledge, and are beyond
questions and answers, this is initiation into the
non-dual Dharma. At that time, Manjusri asked
Vimalakirti: All of us have spoken; please tell us
what is the Bodhisattvas initiation into the non-
dual Dharma. Vimalakirti kept silent without
saying a word. At that, Manjusri exclaimed:
Excellent, excellent! Can there be true initiation
into the non-dual Dharma until words and speech
are no longer written or spoken? After this
initiation into the non-dual Dharma had been
expounded, five thousand Bodhisattvas at the
meeting were initiated into it thereby, realizing
the patient endurance of the uncreate.
Phap Mon Hai: Phap mon oi tr phien nao cua nhau bang tam y gia cac v to s). Noi chung, co
Phat nhieu nh bien caThe ocean of Buddhas ba kieu thien: Tnh Ch, Quan Tng va Thien
methods.
Phap Mon Khong Hai: Non-Dual DharmaSee
Phap Mon Bat Nh.
Phap Mon Li ch Cho T Nga: The Dharma ong cua chan va luon tnh thc. Theo Kinh Phap
exposition applicable to oneselfSee Li ch Cho
Phap Mon Nhan Nhuc: Dharma door of
patienceDharma gate of PatienceTrong sau
phap Ba La Mat, nhan nhuc vo cung quan trong.
Neu chung ta tu tap toan thien phap mon nhan
nhuc, chung ta se chac chan hoan thanh ao qua.
Thc tap phap mon nhan nhuc, chung ta chang
nhng khong nong tanh ma con kham nhan moi
viecAmong the six paramitas, the Dharma door
of patience is very important. If we cultivate the
Dharma door of patience to perfection, we will
surely reach an accomplishment. To practice the
Dharma door of patience, one must not only be hot
tempered, but one should also endure everything.
Phap Mon Niem Phat: Dharma Door of Buddha
RecitationTheo Hoa Thng Thch Thien Tam
trong Niem Phat Thap Yeu, niem Phat khong ch
chuyen ve mieng niem, ma con dung tam e
tng niemAccording to Most Venerable Thch
Thien Tam in Pure Land Buddhism in Theory and
Practice, Buddha Recitation does not consist of
oral recitation alone, but also includes
contemplation and meditation.
Phap Mon Than:
1) Tong Thien Thai lap thuyet tam than cua than
Phat: Sac Than, Phap Mon Than, va Thc
Tng ThanA Tien-Tai definition of the
Dharmakaya of the Trinity: The powers of the
dharmakaya, the methods of the Buddha, and
the reality or real qualities of the Buddha.
2) Bieu th vo so hnh tng ch Phat va ch Bo
Tat trong Man a La: The various
representations of the perspective
characteristics of Buddhas and Bodhisattvas in
the mandalas.
Phap Mon Thien nh: Methods of meditation
Phng cach thien nhPhap mon hay tong ch
nha Thien c tm thay trong Nh Lai Thien
trong cac kinh ien, va To S Thien hay at Ma
Thien c To Bo e at Ma truyen sang Trung
Quoc (phep thien mau nhiem c truyen cho
Hanh. Tnh ch la an tam tnh, Quan tng la chu
tam vao mot oi tng, con Thien hanh la khi
chung ta i chung ta tap trung t tng vao c
Bao an, Luc To Hue Nang day: Ngoai la tng

tc la thien, trong chang loan tc la nh, ngoai
thien trong nh, ay goi la thien nh. Kinh Duy
Ma Cat day Luc o, thnh lnh chung ta tr lai
nam c ban tam cua chnh mnh. Kinh Bo Tat
Gii noi: Ban tanh cua ta von t thanh tnh. Nay
thien tri thc! Trong moi niem t thay c ban
tanh thanh tnh, t tu, t hanh, t thanh Phat
ao.Methods of mysticism as found in the
dhyanas records in the sutras (Tathagata-dhyanas)
and traditional dhyana, or the intuitional method
brought to China by Bodhidharma. Generally
speaking, there are three kinds of meditation:
Samatha, Vipassana and Walking meditation.
Samatha means Stilling or Calming the mind,
Vipassana means focusing the mind on an object.
Walking meditation means when we walk, we
concentrate on the movement of the feet and
always stay mindfulness. According to the
Platform Sutra of the Sixth Patriarchs Dharma
Treasure, the Sixth Patriarch, Hui-Neng, taught:
Being separate from all external marks is Chan
and being inwardly unconfused is concentration.
External Chan and inward concentration are
Chan concentration. The Vimalakirti Sutra says,
Just then, suddenly return and regain the original
mind. The Bodhisattva-Sila Sutra says, Our basic
nature is pure of itself. Good Knowing Advisors,
in every thought, see your own clear and pure
original nature. Cultivate, practice, realize the
Buddha Way.
Phap Mon Tnh o Bao Quat Ma Thc Hanh
Qua Gian D: The Pure Land teaching is all-
embracing, yet its practice is extremely simple.
Phap Mon Tnh o De Dang Cho Moi Can C:
The Pure Land method is easy for people of all
capacities.
Phap Mon T: Famensi (jap)Fa-Men TziTen
cua mot ngoi chua co trong tnh Sn Tay, c
xay dng di thi Bac NguyMonastery of the
Gate of the Dharma, name of an ancient
monastery in Shan-Xi province, founded in the
Northern Wei dynasty (386-534).
Phap Mon Vo Tan: Inexhaustible Qualities.
Phap Nga: Belief that all dharmas have inherent
existenceBelief that all objective elements
have inherent existenceTin rang van phap eu
thc huPhap chap hay khai niem gia tao cho
rang van hu co t tanh (cac phap sac tam thc co
3030
the tnh), ca nhan hay oc lap, ch khong phai
c thanh lap bi nhieu yeu to khac biet nhau
The false notion of anything being a thing in itself,
individual or independent, and not merely
composed of elements to be disintegrated.
Phap Nga Cau Hu: Tin rang ca Phap va Nga
eu hien huExistence of both self (atman) and
element (dharma).
Phap Nga Cau Hu Tong: Quan niem ca phap va
nga eu hien hu, c oc T Bo tha nhan
The existence of both self (atman) and element
(dharma), as admitted by the unusual, almost non-
Buddhistic Vatsiputriya School.
Phap Nga Chap: Phap nga chap cho rang s vat
hien hu vi mot ban chat oc lapThe
erroneous (false) attachment that anything exists
with an independent nature.
Phap Nga Kien: Ta kien phap chap cho rang s
vat hien hu vi mot ban chat oc lapThe
erroneous (false) view that anything exists with an
independent nature.
Phap Nga Tng: Dharmatmyalakshana (skt)
S tin rang co mot cai g o thuoc ve ban chat
ang sau nhng g hien ra cho ngi ta thayThe
belief that there is something substantial behind
what is presented to ones view.
Phap Ngan:
1) (?-607): Ten cua mot v danh Tang Trung Hoa
vao thi nha Tuy (581-618). S thong hieu
toan bo kinh ien PhatName of a Chinese
famous monk who lived in the Sui Dynasty in
China. He understood thoroughly all Buddhist
sutras.
2) (546-611): Ten cua mot v danh Tang Trung
Hoa khac cung song vao thi nha Tuy (581-
618). Luc au S la e t cua Thien Thai Tr
Khai ai S, va tr thanh mot trong 33 ngi
noi phap cua v ai s nay. Nhng ve sau nay
S hoc Thien va lui ve song an tu trong vung
nui tham sam trong hn 30 nam cho en khi
S th tch vao nam 611Name of another
Chinese famous monk who also lived in the
Sui Dynasty in China. First, he was a disciple
of Great Master Tien-Tai Chih-I (538-597)
and became one of thirty-three dharma-heirs
of this great master. But later, he studied Zen
and retreated to live in deep mountaineous
areas for more than thirty years until he

passed away in 611.
Phap Ngha: Ngha ly cua giao phapMeaning
of the doctrinePhap ngha, v ch Bo Tat kheo
suy gam la chon. ay la mot trong mi ngha
cua ch ai Bo Tat (theo Kinh Hoa Nghiem,
Pham 38), ch Bo tat an tru trong phap nay thi
c nht thiet tr vo thng nghaPrinciple of Sn Phap Nguyen Thien S.
truth, skillfully thinking about it and discerning it.
This one of the ten kinds of principle of Great
Enlightening Beings. Enlightening Beings who
abide by these can attain the supreme principle of
omniscienceSee Mi Ngha Cua Ch ai Bo
Tat.
Phap Ngha Thch T: Giang giai y ngha cua li
phapInterpreting the meaning of the teachings.
Phap Nghiem: S ng nghiem cua phap Ky
aoThe efficiency of methods of praying.
Phap Ngo Nhap: Method of entrance of
enlightenmentS Sokai a tu tap trong chung
cua thien s Daiyu c mot nam, va em no ong
cht ngo khi ang ng len sau buoi thien nh.
Sokai lien en gap thay e trnh bay s to ngo cua 1) Li Phat thuyet phapA word or a phrase of
mnh. Daiyu noi: "Ong a bc en sanh ng,
nhng cha vo c ben trong phong." Sokai hoi:
"Tai sao thay lai noi nh vay?" Daiyu lien trch
mot cau trong kinh ien noi: "Phat day 'ng vo s
tru nhi sanh ky tam.' Trong li day nay, 'nhi sanh
ky tam' co ngha g?" Sokai ap: "Khi mnh tm
tam, tam chang thay au!" Daiyu noi: "Cuoi cung
th ong cha tham nhap c cho tham dieu."
Sokai noi: "Toi khong ong y cho nghi ng nay."
Daiyu cao giong noi: "Khong nen au! Khong nen
au! Neu ong thc s muon chng nhap vao ao
huyen, ong phai mot lan chet han cho xong, ch
nh vay sau o ong mi co the chng ngo
c!"Sokai had been in the congregation of
Zen master Daiyu for a year when he suddenly
had an insight one night as he was getting up from
his meditation. Going to the teacher, Sokai
presented his understanding. Daiyu said, "You
have gotten into the hall, but you have not yet
entered the room." Sokai asked, "Why do you say
that?" Daiyu quoted a scriptural saying: "Don't
dwell on anything, yet enliven the mind," and
asked Sokai, "What does it mean to 'yet enliven
the mind'?" Sokai replied, "When you look for the
mind, it cannot be found." Daiyu said, "After all
you haven't attained penetration." Sokai retorted,
3031
"I do not agree to doubt." Raising his voice, Daiyu
said, "No, no! If you really want to attain the Way,
you must die completely once; only then can you
realize it!"
Phap Nguyen Phuc Sn Thien S (991-1067):
Fuzan Hoen (jap)Fu-shan Fe-yuanSee Phuc
Phap Nguyen:
1) (414-500): Ten cua mot v danh Tang Trung
Hoa vao thi Lu Tong (420-497)Name of
a Chinese famous monk who lived in the Liu
Sung Dynasty in China.
2) (524-587): Ten cua mot v danh Tang Trung
Hoa khac song vao thi nha Tuy (581-618)
Name of another Chinese famous monk who
also lived during the Sui Dynasty in China.
3) (653-743): Dharmacandra (skt)Ten cua mot
v danh Tang Trung Hoa vao thi nha ng
(618-907)Name of a Chinese famous monk
who lived in the T'ang Dynasty in China.
Phap Ng: Hogo (jap)Dharma-words.
the Buddhas preaching.
2) Bai thuyet phap (co the la cua mot bac thay):
Buddhist preachingDharma-talkDharma-
words, religious discoursesChan ly song
ong cua Phat giao, ac biet cua Thien.
Nhng li noi sau sac cua cac bac trng lao
va cac thay ngay xa thuoc truyen thong
Thien. Nhng li o rat thng c cac thay
ve sau nhac lai trong cac phan trnh bay kinh
nghiem chng ngo thien cua hoThe living
truth of Buddhism, particularly the sayings
relating to Zen of the Patriarchs and the
ancient masters of the Zen tradition. Such
sayings have been readily cited later by Zen
masters in their presentation of Zen
realization.
Phap Nha: Mam non trong Phat GiaoThe sprout
or bud of Buddhism.
Phap Nhan: Dhamma-cakkhu (p)Dharmacaksus
(skt)All-seeing eyeEye of the dharmaThe
eye of the LawEye of TruthThe eye of
wisdomThe reality-eye.
1) Phap nhan co the thau suot van hu (thay
tng nh that cua tat ca phap), co the thay ro
s that (mat thay c cac phap mot cach
thong suot). Phap nhan con co ngha la loi
 3032

nhn co tnh cach nghe thuat ve cac s vat. eye of the dharma.
oi vi mot ngi bnh thng, nui ung la 2) Thay c chan e mot cach ro rang: To see
nui, may ch la may. Nhng mot thi s nhan clearly or purely the truth.
thay rang ngon nui noi chuyen vi ong va 3) Phap Nhan Tnh Tieu Tha: S qua kien T
am may ch day ong ve cai g o. Ong cam e phap (thay c chan ly T Dieu e)
thay mot bong hoa xinh ep, mot coi cay sng In Hinayana, to see the truth of the four
sng va mot dong nc nho nho noi chuyen dogmas or four Noble Truths.
vi ong, moi th eu co mot ngon ng rieng 4) Phap Nhan Tnh ai Tha: S a ac chan
cua no. Khong nh mot ngi bnh thng, vo sanh phap (thay chan ly giai thoat luan hoi
mot nghe s u viet co the tiep xuc trc tiep sanh t)In Mahayana, to see the truth which
vi i song cua nhng hien tng thien nhien releases from reincarnation.
nh the. Trong trng hp chnh con ngi va Phap Nhan Tong: Ho-gen-shu (jap)Dong Thien
i ngi, mot nghe s nh the co the nhan c sang lap bi ngai Van ch Thien S. ay la
biet nhng chan ly ma mot ngi bnh thng mot trong 'Ngu Gia That Tong', tc la nhng
khong the nao nhan biet cThe trng phai ln thuoc truyen thong Thien that s.
(Bodhisattva) Dharma-eye which is able to No c Huyen Sa S B, mon o va ngi ke v
penetrate all things (seeing the true characters phap cua Tuyet Phong Ngha Ton thanh lap. Luc
of all things). This also means the artistic way au phai nay goi la Huyen Sa, theo ten goi cua
of looking at things. To the average man, a ngi sang lap. Nhng s vinh quang cua Huyen
mountain is just a mountain and a cloud is Sa chang bao lau b chau mnh la Phap Nhan lan
merely a cloud. But a poet feels that the lt. Do o no co ten la Phap Nhan. Phap Nhan la
mountain speaks to him and the cloud teaches mot trong nhng thien s quan trong, co 63 ngi
him something. He feels that a beautiful noi phap a giup truyen ba phap cua ong i khap
flower, a dignified tree, and a little stream Trung Hoa va en tan Trieu Tien. Trong ba the he
talk to him, each in its own special language. au, trng phai nay a trai qua thi ky phon
Unlike the average person, an outstanding thnh, nhng en the he th nam th tan lun The
artist can directly touch the lives of such Fa-Yen Sect, established by Wen-Yi Zen Master.
natural phenomena. In the case of man The Fa-Yen school of Zen that belongs to the
himself and his human life, such an artist can 'Five houses-Seven schools', i.e., belongs to the
also perceive truths that the ordinary person great schools of the authentic Ch'an tradition. It
cannot. was founded by Hsuan-sha Shih-pei, a student and
2) Phap Nhan la ten cua ngi con trai th hai dharma successor of Hsueh-feng I-ts'un, after
cua Dieu Trang Nghiem Vng trong Kinh whom it was originally called the Hsuan-sha
Phap Hoa: Pure Dharma-eyePure eyes school. Master Hsuan-sha's renown was later
Dharma-eyeVimalanetra, second son of overshadowed by that of his grandson in dharma
Subhavyuha in the Lotus Sutra. Fa-yen Wen-i and since then the lineage has been
3) Fayen Wenyi: See Van ch Phap Nhan Thien known as the Fa-yen school. Fa-yen, one of the
S. most important Zen masters of his time, attracted
Phap Nhan Nh Tang Quyet Liem: Two Monks students from all parts of China. His sixty-three
Roll Up the Blind, example 26 of the Wu-Men- dharma successors spread his teaching over the
KuanHai ong Tang cuon rem, th du th 26 cua whole of the country and even as far as Korea. For
Vo Mon QuanSee Nh Tang Quyet Liem. three generations the Fa-yen school flourished but
Phap Nhan Tang: Chanh Phap Nhan TangThe died out after the fifth generationSee Van ch
right Dharma eye treasurySomething that Phap Nhan Thien S.
contains and preserves the right experience of Phap Nhan T C: Fa-yen's four wonderful and
reality. profoundly aspects of ZenBon c phap ac biet
Phap Nhan Tnh: Dharma-caksu-vyudha (skt). dung e tiep hoa ngi hoc cua Phap Nhan Tong.
1) S thanh tnh cua con mat phap: Purity of the
 3033

1) Tien Phong Tng Tru: Thien c giac ngo nh Endurance of the assaults of nature, heat,
hai mui ten ban i rat nhanh ma lai gap nhau cold, age, sickness, etc.
tai mot iem het sc ky dieuOpportunities 4) Ten cua mot v danh Tang Trung Hoa vao
for enlightenment in Zen are similar to that of thi nha Lng (502-557)Name of a
two arrow-shots from far away to meet Chinese famous monk who lived during the
together at an extremely wonderful point. Liang Dynasty in China.
2) Dan Tuyet Hu Vo: Vt khoi kien giai cua Phap Nhan Ban Tam (1842-1905): Ten cua mot
Hu va VoTo lead to annihilate (to v danh Tang Trung Hoa vao thi nha Thanh
exterminate) both existence and non- (1644-1912). S xuat gia nam 20 tuoi va tu kho
existenceTo go beyond the views and hanh 6 nam. Ong la mot trong bon v ton tuc noi
understanding of both existence and non- tieng vao thi oName of a Chinese famous
existence. monk who lived during the Ch'ing Dynasty in
3) Tu Than Niem Xuat: a ra c phong e China. He left home to become a monk at the age
hoa o tuy theo kha nang cua ngi e t of 20 and was a practitioner of austerities for six
The master gives the crucial sharp tip or point years. He was one of the four most honoured
or the wonderful and profoundly aspects of monks at the time.
Zen in accordance with the disciple's ability. Phap Nhap: Dharma-ayatna (skt)Phap X
4) Tuy Lu ac Dieu: V thay nng theo can Dharma-receptorCanh gii ma y thc nng
kh cua ngi e tThe master teaches in vnh hay duyen vao o, mot trong thap nh nhap
accordance with the disciple's natural The sense-data of direct mental perception, one of
capacity. the twelve entrances or places
Phap Nhan Van ch: Dosen-Bin'eki (jap)Fa- (dvadasayatanani)See Thap Nh Nhap.
yen-Wen-iSee Van ch Phap Nhan Thien S. Phap Nh: See Phap Nhien.
Phap Nhan Van ch Tnh Hue: Fa-Yen-Wen- Phap Nh T Nhien: Luat le t nhienIn
YiSee Van ch Phap Nhan Thien S. accordance with the rule, naturally.
Phap Nhan Vien Thong: Phap Nhien:
1) Fa-yun-yuan-t'ung (chi)Universally 1) Luat le t nhien: According to the rule,
penetrating the Eye of Truth. naturally.
2) Name of a monk. 2) Hac Coc Nguyen Khong Thng Nhan (1133-
Phap Nhan: Dharmakshanti (skt). 1212): Ten cua v to th bay Tnh o Nhat
1) Phap nhan la chap nhan s khang nh rang Ban, thay cua s Than LoanName of the
tat ca cac s vat la ung nh chnh chung, seventh patriarch of the Japanese Pure Land
khong phai chu luat sinh diet la luat ch c sect and Shiran's teacher.
thu thang trong the gii hien tng tao ra do Phap Nhien Nguyen Khong: Full name of
phan biet sai lam: Dharmakshanti means Honen-Shonin is Honenbo-GenkuFull name of
acceptance of the statement that all things are Honen-ShoninTen ay u cua ai s Phap
as they are, not being subject to the law of Nhien Nguyen KhongSee Phap Nhien Thng
birth and death, which prevails only in the Nhan.
phenomenal world created by our wrong Phap Nhien Thng Nhan: Honen-Shonin
discrimination. (jap)Honen (1133-1212)Ten cua mot v To s
2) Phap Nhan la s nhan nai at c qua tu tap cua truyen thong Tnh o cua Nhat. Ngai tho gii
Phat phap co kha nang giup ta vt thoat ao vi tong Thien Thai va chang bao lau sau o ngai
vong. Cung la kha nang kham nhan nhng c noi tieng do tai hoc uyen bac, nhng tuoi
kho khan ben ngoaiPatience attained 43 ngai cam thay khong va y vi giao thuyet va
through dharma to overcome illusion. Also, cu canh cua tong Thien Thai. S quan tam hang
ability to bear patiently external hardships. au cua ngai la hnh nh khong co ai co the at
3) Vo sanh phap nhanAn nhan ve s nong c Phat qua qua nhng phng phap tu tap, nen
lanh cua thien nhien, hay gia benh, van van ngai quyet nh chap nhan phng phap tu tap cua
 3034

trng phai Tnh o cua S Thien ao va the Dharma-Ending Age, he ran afoul (cham
Genshin, ma ngai tin tng tao thanh con ng vao) of other Buddhist orders and was sent into
giai thoat chac chan. Con ng nay lien he ti exile at the age of seventy-four. He was allowed
viec tr niem hong danh c Phat A Di a e to return five years later,but died one years after
c vang sanh Cc Lac, ni co nhng ieu kien that.
toi thang cho viec at thanh Phat qua. Ngai tranh Phap Nhu:
luan rang c Phat A Di a la c Phat cao nhat 1) Lay phap lam thc an e nuoi dng phap
trong cac tu tap tap ton giao va niem hong danh A than: The milk of the Dharma which nourishes
Di a a ti con ng de nhat ac biet thch the spiritual nature
hp vi Phat t tai gia, trong thi ma ngai tin la 2) Trao truyen ao phap (con ng hay phng
thi Mat Phap. Ngai day rang ngi ta khong nen phap dan en niet ban): To transmit the way
xem s tu tap nay nh s bao am trong trng or method to attain nirvana.
hp hanh gia khong the giai thoat qua tu tap con 3) Ngi ke tha ao phap: Dharma heir
ng kho khan bang thien nh, ma phai het long (successor).
tu tap nh con ng tu tap duy nhat cua chnh Phap Nh That: Absolute Dharma (thing as it
mnh. V ngai cong khai tuyen bo rang ch mot is)Theo kinh Duy Ma Cat, chng ba, c Phat
mnh truyen thong Tnh o la hu hieu trong thi bao Muc Kien Lien: Ong en tham benh ong
Mat Phap, nen ngai a ung cham vi cac Duy Ma Cat dum toi. Muc Kien Lien bach Phat:
trng phai Phat giao khac, va b lu ay biet x Bach The Ton! Con khong kham lanh en tham
nam 74 tuoi. Nam nam sau ngai c phep tr ve benh ong ay. V sao? Nh lai trc kia, con vao
va th tch mot nam sau o Name of a Patriarch trong thanh Ty Xa Ly, trong xom lang noi Phap
of Japanese Pure Land (Jodo Shu) tradition. He cho cac hang c s nghe, luc ay ong Duy Ma Cat
was ordained in the Tendai school and soon en bao con rang Nay ngai ai Muc Kien Lien,
gained a reputation of his erudition (hoc thc uyen noi Phap cho bach y c s, khong phai nh ngai noi
bac), but at the age of forty-three became o. Va chang noi Phap phai ung nh phap (xng
dissatisfied with Tendai and its scholastic aproach. tanh) ma noi. Phap khong chung sanh, la chung
His main concern was that no one seemed to be sanh cau; Phap khong co nga, la nga cau; Phap
attaining buddhahood through its methods, and he khong co tho mang, la sanh t; Phap khong co
decided to adopt practices of the Pure Land nhn, lan trc lan sau eu dt; Phap thng vang
teachers Shan-Tao and Genshin, which he lang, bat het cac tng; Phap la cac tng, khong
believed constituted a certain path to liberation. phai canh b duyen; Phap khong danh t, dt
This path involved the practice of chanting the ng ngon ng; Phap khong noi nang, la giac
name of Amitabha Buddha (Nembutsu) in order to quan; Phap khong hnh tng, nh h khong; Phap
be reborn in his Pure Land of Sukhavati, in khong hy luan, rot rao la khong; Phap khong nga
which conditions are optimal for the attainment of s, la nga s; Phap khong phan biet, la cac thc;
Buddhahood. In his Senchakushu, he argued that Phap khong chi so sanh, khong co oi ai; Phap
calling on Amitabha is the highest of all religious khong thuoc nhan, khong nh duyen; Phap ong
practices and that recitation of Amitabhas name phap tanh, khap vao cac Phap; Phap tuy ni nh
constitutes an easy path particularly appropriate khong co cho tuy; Phap tru thc te, cac ben hu,
for laypeople in the present age, which he vo thng, oan, khong ong c; Phap khong
believed to be the last period of the degeneration lay ong, khong nng sau tran; Phap khong ti
of Buddhism. He taught that this practice should lui, thng khong dng tru; Phap thuan khong,
not be viewed as an insurance policy in case tuy vo tng, ng vo tac; Phap la tot xau; Phap
one is unable to attain liberation through the more khong them bt; Phap khong sanh diet; Phap
difficult practice of meditation, but rather should khong cho ve; Phap ngoai mat, tai, mui, l i, than,
be undertaken wholeheartedly as ones sole path. y; Phap khong cao thap; Phap thng tru khong
Because he publicly proclaimed that the Pure ong; Phap la tat ca quan hanh. Tha ngai ai
Land tradition alone is effective during the time of Muc Kien Lien! Phap tng nh the au co the
 3035

noi ? Va chang ngi noi Phap, khong noi, khong contemplation and practice. Maudgalyayana,
day; con ngi nghe, cung khong nghe khong such being the characteristics of the Dharma, how
c. V nh nha huyen thuat noi Phap cho ngi can it be expounded? For expounding, it is beyond
huyen hoa nghe, phai dung tam nh the ma noi speech and indication, and listening to it is above
Phap. Phai biet can c cua chung sanh co li co hearing and grasping. This is like a conjurer
on, kheo ni tri kien khong b ngan ngai, lay tam expounding the Dharma to illusory men, and you
ai bi khen ngi Phap ai Tha, ngh nh en tra should always bear all this in mind, when
n Phat, ch e ngoi Tam Bao dt mat, nh vay expounding the Dharma. You should be clear
mi nen noi Phap.According to the Vimalakirti about the sharp or dull roots of your audience and
Sutra, Chapter Three, the Buddha asked have a good knowledge of this to avoid all sorts of
Maudgalaputra: Go to Vimalakirti and enquire hindrance. Before expounding the Dharma, you
after his health on my behalf. Maudgalyayana should use your great compassion (for all living
said: World Honoured One, I am not qualified to beings) to extol Mahayana to them and think of
call on him to enquire after his health. The reason repaying your own debt of gratitude to the Buddha
is that one day when I came to Vaisali to expound by striving to preserve the three treasures (of
the Dharma to lay Buddhists (upasakas) in the Buddha, Dharma and Sangha) for ever.
street there, Vimalakirti came and said: Hey Phap Nh Thien S (638-689): Ten cua mot v
Maudgalyayana, when expounding the Dharma to danh Tang Trung Hoa vao thi nha ng (618-
these upasakas, you should not preach like that for 907). S xuat gia nam 19 tuoi va tr thanh mot
what you teach should agree with the absolute trong nhng e t va phap t noi troi cua Ngu To
Dharma, which is free from the (illusion of) living Hoang Nhan. S lu lai tu tap vi Ngu To 16 nam.
beings; is free from the self for it is beyond an Sau khi Ngu To th tch, S i en Tung Sn an tu
ego; from life for it is beyond birth and death and 3 nam. Nam 636, S bat au giang day Thien tai
from the concept of a man which lacks continuity chua Thieu Lam va c xem nh la dong truyen
(thought seemingly continuous, like a torch tha th sau sau To Bo e at MaName of a
whirled around); is always still for it is beyond Chinese famous monk who lived in the T'ang
(stirring) phenomena; is above form for it is Dynasty in China. He left home at the age of 19
causeless; is inexpressible for it is beyond word and became one of the most eminent disciples and
and speech; is inexplainable for it is beyond the dharma heirs of the Fifth Patriarch. He stayed
intellect; is formless like empty space; is beyond at Hung-Jen's place for 16 years. After the Fifth
sophistry for it is immaterial; is egoless for it is Patriarch passed away, he went to Mount Tsung
beyond (the duality of) subject and object; is free and stayed in seclusion for 3 years. In 636, he
from discrimination for it is beyond consciousness; started teaching Zen at Shao-Lin temple and was
is without compare for it is beyond all relativities; considered as one of the dharma heirs of the sixth
is beyond cause for it is causeless; is identical with lineage from Bodhidharma.
Dharmata (or Dharma-nature), the underlying Phap Ni: Ty Kheo NiA nun.
nature (of all things); is in line with the absolute Phap Niem X: Dhamma-nupassana (p)
for it is independent; dwells in the region of Dharma-smrtyupasthana (skt)Contemplation of
absolute reality, being above and beyond all mindQuan phap vo nga hay quan va toan chng
dualities; is unmovable for it does not rely on the van phap vo nga. Van phap khong co thc tng,
six objects of sense; neither comes nor goes for it chung ch la s ket hp cua t ai, va moi ai
does not stay anywhere; is in line with voidness, khong co t tanh, khong the ng rieng le, nen
formlessness and inactivity; is beyond beauty and van phap vo nga. Quan phap vo nga, chung ch
ugliness; neither increases nor decreases; is nng ta vao nhau e thanh lap, t o phu nhan y
beyond creation and destruction; does not return to ngh ve Nga. ay hanh gia quan phap tren cac
anywhere; is above the six sense organs of eye, phap, tinh can, tnh giac, chanh niem e nhiep
ear, nose, tongue, body and mind; is neither up nor phuc tham san tren iThe position of insight
down; is eternal and immutable; and is beyond into the truth that nothing has reality in itself.
 3036

Meditation and full realization on the transiency chiec be, c dung e i qua ben kia b. Tat ca
selflessness of all elements (contemplating that all chung ta eu phai le thuoc vao chiec be Phat phap
the dharmas are without their own nature). nay e vt thoat dong song sanh t. Chung ta
Everything has no real nature, they are only a gang sc bang tay chan, bang tr tue e at en b
combination of the four elements, and each ngan. Khi cu canh b ngan a en, th be cung
element is empty and without a self of itself, thus phai bo lai sau lng. Giao phap khong phai la cu
everything is without a self. Dharmas (real things canh ma ch la phng tien thoi. Theo Kinh An du
and phenomena) as an abode of mindfulness, or Con Ran, c Phat day: Giao phap cua ta nh
mindfulness of dharmas as dependent, without chiec be e vt qua ch khong phai e nam gi.
self-entity, or to contemplate all things as being Cung theo Kinh Trung Bo, c Phat day: Phap
dependent, without self-nature or self-identity. All ma ta giang day ch la chiec be. Ngay ca Phap ay
phenomena lack self-nature, or there is no such con phai xa bo, huong la phi phap. Chiec be Phap
thing as an ego. Things in general as being ay ch nen c dung e ao b ngan, ch khong
dependent and without a nature of their own nen gi lai.In Buddhism, dharma refers to all
(things are composed and egoless or consider the methods of cultivation taught by the Buddha
everything in the world as being a consequence of which lead to ultimate enlightenment. They are
causes and conditions and that nothing remains means that lead to an end, not an end themselves.
unchanged forever). This negates the idea of The Buddhas teaching is likened a raft for going
Personality. Here a practitioner abides the other shore. All of us depend on the raft of
contemplating mind-objects as mind-objects, Dharma to cross the river of birth and death. We
ardent, clearly aware and mindful, having put strive with our hands, feet, and wisdom to reach
aside hankering and fretting for the worldSee the other shore. When the goal, the other shore, is
T Niem X. reached, then the raft is left behind. The form of
Phap Ninh (1081-1156): Ten cua mot v danh teaching is not final dogma but an expedient
Tang Trung Hoa vao thi nha Tong (960-1279) method. According to the Discourse on the Water
Name of a Chinese famous monk who lived in the Snakes Parable, the Buddha taught: My teaching
Sung Dynasty in China. is like a raft for crossing over, not for carrying.
Phap Phang (1904-1951): Ten cua mot v danh Also according to the Middle Length Saying, the
Tang Trung Hoa vao the ky th XX. Vao nam Buddha taught: The dharma that I teach is like a
1947, sau khi Thai H ai S th tch, S ket tha raft. Even Dharma should be relinquished, how
chc vu tru tr tai chua Tuyet Bao trong tnh Ho much the more that which is not Dharma? The
NamName of a Chinese famous monk in the Raft of Dharma is for crossing over, not for
twentieth century. In 1947, after Great Master T'ai retaining.
Hsu (1889-1947) passed away, he inherited the Phap Phong Sa Mon: See Phap Ho.
abbot position at Hsueh Pao Temple in Hunan Phap Phuc: Kasaya (skt)Phap Y hay ao ca sa
Province. cua Tang NiDharma garment, the robeThe
Phap Phat Bo e: Nh Lai tang tnh von thanh religious dress, general name of monastic
tnh hay niet ban mien vienBuddha of garments.
Tathagatagarbha in its eternal nirvana aspect. Phap Phc: See Phap Chap.
Phap Phi Phap: Dharmadharma (skt)Real and Phap Qua: Ten cua mot v danh Tang Trung Hoa
unrealThing and nothingBeing and non- vao thi Bac Nguy (386-534)Name of a
being. Chinese famous monk who lived in the Northern
Phap Phiet: Raft of DharmaChiec be Phap Wei Dynasty in China.
Trong Phat giao, Phap ch tat ca moi phng cach Phap Quan Tng Mat Tri: Methods of
tu hanh c day bi c Phat ma cuoi cung a concentration on visualizing the sun.
en cu canh giac ngo. Ch phap la phng tien Phap Quang: Light of TruthAnh sang cua phap
a en cu canh, ch t chung khong phai la cu hay anh sang cua chanh giao va chanh hanh
canh. Giao phap cua c Phat cung giong nh Dharma light or the light of right teaching and

conduct.
Phap Quang Am: Voice of the Light of Truth.
Phap Quang nh: en chan lyBo Tat s a
chng ac phep nay th co the phong ra tue quang
(phap quang nh)Samadhi the light of Truth,
that of the bodhisattva in the first stage.
Phap Quang Minh: Illumination of the teaching.
Phap Quang Minh a La Ni: V chieu bat t ngh
Phat phapMental command of light of the
teachings, as they alumine the inconceivable
attributes of Buddhahood.
Phap Quang Thien S: Zen Master Fa Kuang
Ten cua mot v Thien s Trung Hoa vao the ky th
16. Hien nay chung ta khong co nhieu tai lieu chi
tiet ve S Phap Quang; tuy nhien, co mot chi tiet
nho ve v Thien s nay trong Ham Sn T
TruyenMaster Fa Kuang, name of a Chinese
Zen Master in the sixteenth century. We do not
have detailed documents on this Zen Master;
however, in Han Shan's autobiography, there is a
small detail on him.
Vao khoang nam 1574, Thien s Phap Quang,
ngi ma bay lau nay Ham Sn rat ngng
mo, en tham t vien Bao An. Ham Sn rat
hoan hy co dp nay e gap va hoc hoi vi
ngai. Sau vai cau trao oi, Ham Sn rat cam
kch va xin Thien s Phap Quang ch giao.
Thien s Phap Quang bao: "Ong nen tham
thien bang cach ly tam, thc, cam tho, va ong
cung nen xa ri hai con ng hoc cua ca
thanh lan pham." Ve sau nay, Ham Sn viet
trong t truyen cua mnh: "Toi c li lac rat
nhieu nh nhng li day do cua ngai Phap
Quang. Khi ngai noi, tieng sang sang nh
trong tri. Luc ay toi nhan ra rang li noi va
cach c x cua bac a thc s ngo Chan Tam me to death!" Han Shan said, 'Master you are
hoan toan khac vi li noi va cach c x cua
ngi bnh thng."Around 1574, Zen
master Fa Kuang, whom Han Shan had long
greatly admired, came to visit Pao-En
Monastery. Han Shan was pleased to have
this opportunity to meet and study under him.
After they had exchanged a few words, Han
Shan was very impressed and begged him for
instruction. Zen master Fa Kuang told Han
Shan, "You should work at Zen by
dissociating from mind, consciousness, and
perceptions, and also you should keep away
3037
from both the holy and the mundane paths of
learning." Later, Han Shan wrote in his
autobiography, "I benefitted greatly by Fa
Kuang's instructions. When he talked, his
voice was like the throbbling of a heavenly
drum. I then realized that the speech and
behavior of those who actually understood the
Truth of Mind are quite different from the
speech and behavior of ordinary people."
Mot hom, sau khi oc mot vai bai th cua
Ham Sn, Thien s Phap Quang th dai, "ay
that la th hay. Biet tm au ra nhng vang
th tuyet dieu nh vay? Vang, nhng bai th
nay hay, nhng van con mot lo hong cha
c khai m." Ham Sn hoi: "Thay co khai
m cai lo hong ay cha?" Phap Quang ap:
"Ba mi nam nay toi bay cop va bat rong,
nhng hom nay mot con tho ra khoi bui co lai
lam toi s muon chet!" Ham Sn noi: "Thay
au co phai la ngi bay c cop bat c
rong!" Phap Quang gi phat tran len nh
anh, Ham Sn lien git lay phat tran va nam
rau dai cua Thay, va noi: "Thay bao la mot
con tho, nhng that ra, o la mot con ech!"
Phap Quang ci va e cho Ham Sn i
One day, after reading some of Han Shan's
poems, Zen Master Fa Kuang sighed, "This is
really beautiful poetry. Where else can one
find such wonderful lines? Yes, these poems
are good, but one hole still remains unopned,"
and he laughed. Han Shan asked, "Master,
have you opened that hole yet?" Fa Kuang
replied, "For the past thirty years I have
trapped tigers and caught dragons, but today a
rabbit came out of the grass and frightened
not the one who can trap tigers and catch
dragons!" Fa Kuang raised his staff and was
about to strike Han Shan when the latter
snatched it and grabbed his long beard,
saying, "You said it was a rabbit, but actually
it was a frog!" Master Fa Kuang then laughed
and let Han Shan go.
Vao hom khac S noi vi Ham Sn: "Ong
khong can phai i en mot ni xa e kiem
mot Thien s. Hy vong ong se lai vi lao
gia nay e chung ta co the cung nhau chan
trau." Ham Sn noi: "Tai tr, hung bien va
 3038

kien giai Phat hoc cua Thay chang he sut kem appears, one should notice it immediately. If
a Hue. Tuy nhien, thay co nhieu hanh ong he is not aware of it, a Zen Master should
la thng lam con khong hieu noi. Con e y correct it for him at once by striking him
thay tay thay luon luon ong a, va mieng severely and beating it out of him. Then the
thay khong ngt lam bam nh the ang oc Master should put him to sleep. When he
hoac tung cai g. Tom lai, hanh ong cua thay awakes he will be over the sickness. I regret
co phan giong mot ngi cuong. Tai sao lai to say that my Master was not alert and
nh vay?" S noi: "o la Thien benh cua toi. severe enough to beat it out of me at that
Khi kinh nghiem 'Ngo' en lan th nhat, t time."
ong va lap tc th va ke tuon ra khoi mieng Phap Quyen: ao Huong Monong
toi, giong nh mot con song tuon chay ngay ThamPhap DuyenPhap ThuocBan cung lp
em khong ngng. Toi khong dng c, va hay cung trngFellow-studentSchool-
t o toi mac phai Thien benh nay." Ham Sn mateClass-mateSchool-fellow.
hoi: "Ngi ta co the lam g khi no mi phat?" Phap Sa: Kashgar (skt)Theo Eitel trong Trung
S ap: "Khi Thien benh nay mi thoat phat, Anh T ien, Kashgar tng la mot vng quoc co
hanh gia phai lap tc lu y en no, v Thien trung AAccording to The Dictionary of
s phai cha cho e t ngay lap tc bang cach Chinese-English Buddhist Terms composed by
anh han cho that au va anh cho benh o Professor Soothill, Kashgar was an ancient
thoat ra. oan v Thien s phai lam cho Buddhistic kingdom in Central Asia.
ngi e t ay ngu. Khi thc day se khoi Phap Sac X: oi tng vat chat cua tam
benh. Toi lay lam tiec ma noi rang lu c o Objects of the mind which are included as
thay cua toi a khong canh bao va cung material.
khong u nghiem trong trong viec anh toi Phap Sieu (456-526): Ten cua mot v danh Tang
cho that au e cho benh o thoat ra."On Trung Hoa vao thi Bac Nguy (386-534)Name
another day Zen master said to Han Shan, "It of a Chinese famous monk who lived in the
is not necessary for you to go far away to Northern Wei Dynasty in China.
seek a Zen teacher. I hope you will stay with Phap Sn: Nui chan ly Phat PhapBuddha-truth
this old man so we can work together on mountain, i.e. the exalted dharma.
subduing the Ox." Han Shan said, "Master, Phap So: Pham tru hay so cua cac phap mon nh
your wit, eloquence, and understanding of tam gii, ngu uan, ngu v, t e, luc ao, mi hai
Buddhism are in no way inferior to those of nhan duyen, ba mi bay pham tr ao, van van
Ta Hui. However, there are some The categories of Buddhism such as the three
peculiarities in your manner that puzzle me. I realms, five skandhas, five regions, four dogmas,
am conscious that your hands are always six paths, twelve nidanas, and thirty-seven Aids to
waving and your mouth constantly murmuring Enlightenment, etc.
as if reading or chanting something. In short, Phap So Danh Tap Kinh D Ban:
your manner seems rather like that of a Dharmasamgraha (skt)Ten cua mot tac pham
insane person. What is the reason for this?" Fa tong hp danh t Phat hoc do Ngai Long Tho bien
Kuang replied, "This is my Zen sickness. soanName of a collection of Buddhist Technical
When the Enlightenment (satori) experience Terms composed by Master Nagarjuna.
came for the first time, automatically and Phap Sung (451-524): Ten cua mot v danh Tang
instantaneously poems and stanzas poured Trung Hoa vao thi Bac Nguy (386-534)Name
from my mouth, like a gushing river flowing of a Chinese famous monk who lived in the
day and night without ceasing. I could not Northern Wei Dynasty in China.
stop, and since then I have had this Zen- Phap S: Dharma-bhanaka (skt)Expounder of
sickness." Han Shan asked, "What can one do the LawV thay giang phapBac tu hanh tinh
when this kind of sickness appears?" Fa thong Phat phap, xng ang lam thay cua ngi
Kuang replied, "When this Zen sickness first

khacA Buddhist teacherMaster of the Law
Teacher of the dharmaTeacher of the Law
Dharma teacher (master).
Phap S Bo Tat: Dharma-bhanaka-bodhisattva
(skt)Dharmika (skt)Expounder of the Law
Bodhisattva.
Phap S Kim Cang Tha: Rinpoche (Tib)
Vajrayana MasterPhap s Kim Cang Tha la
danh hieu co ngha cao qu va c dung trong
hai trng hp. Trng hp pho cap la dung e goi innumerable dharma-nature in the universe.
v c cong nhan la tai sinh cua mot v ao s i The absolute, unitary storehouse of the
trc. Trng hp s dung t thong dung hn khi
nhng e t muon to long ton knh nen goi thay
mnh la RinpochePrecious jewel or Vajrayana
Master is a honorific title given to Tibetan lamas
in recognition of their status as teachers and
exemplars of the tradition. This is most commonly
used for reincarnate lamas, but can also be used to
designate any religious master. Rinpoche is a title
meaning precious and is given in two
circumstances. The predominant one is for the
recognized reincarnation of a previous spiritual
master. A less common usage is when disicples
respectfully refer to their teacher as Rinpoche.
Phap S: Phat SDharma workReligious
affairsKhoa le trong chuaServices in a
temple.
Phap Tai: Phap nay cung co the em lai li nhuan
cho moi ngi nh tien tai em lai niem vui hanh
phuc cho ngi the tucThe riches of the Law, or
the law as wealth.
Phap Tang: Chan ly Phat Phap la dau hieu tieu
bieu cho sc manh che ng ma quanThe
standard of Buddha-truth as an emblem of power
over the hosts of Mara.
Phap Tang: Dharmakara (skt)am Ma Ca
Phat Phap TangNh Lai Tang.
1) Noi dung giao phap: Dharma content.
2) Ly cua phap tnh hay phap tnh ham cha vo
lng c tanh trong vu tru: Dharma-store
which contains innumerable dharma-nature in
the universe.
3) Chan ly tuyet oi ham cha ni van phap
trong vu tru, cung la nguon goc can ban cua
van phap: The absolute, unitary storehouse of
the universe, the primal source of all things.
4) Kho Phap Bao kinh ien, cha nhng kim
ngon ngoc ng cua Phat: The treasury of
3039
Buddhas teaching, the sutras, etc.
5) Nh Lai Tang: Dharma-storePhat Phap
TangLy cua phap tnh hay phap tnh ham
cha vo lng c tanh trong vu tru. Chan ly
tuyet oi ham cha ni van phap trong vu tru,
cung la nguon goc can ban cua van phap.
Phap Tang con co ngha la kho Phap Bao kinh
ien, cha nhng kim ngon ngoc ng cua
PhatDharma-store which contains
universe, the primal source of all things.
Dharmakara also means the treasury of
Buddhas teaching, the sutras, etc.
6) Th vien Phat Giao: Any Buddhist library.
7) See Phap Tang Phat.
8) Fa-Tsang (643-712): Ten cua mot v Tang
ngi Sogdian, ngi a du hanh sang Trung
Quoc va theo hoc giao phap Hoa Nghiem vi
ngai Tr Nghiem, nh to cua tong phai nay tai
Trung hoa. Sau o ong c lam Phap t cua
Tr Nghiem va tr thanh tam to Hoa Nghiem,
va ong thng c xem nh la ngi co anh
hng ln nhat trong viec he thong hoa giao
phap Hoa Nghiem (Sogdian la ten cua mot
tnh cua e quoc Ba T thi co vi thu o la
Samarkand)Name of a Sogdian monk who
traveled to China and studied Hua-Yen under
Chih-Yen (602-668), the second patriarch of
the tradition. He later succeeded him and
became the third Hua-Yen patriarch, and is
generally considered to be its most influential
systematizer (Sogdian was a province of the
Ancient Persian Empire with its capital
Samarkand).
9) am Ma Ca LuMot v Tang noi tieng tai
An o (Tau dch la Phap Tang) vao khoang
nhng nam 400 sau Tay Lch (ngai nguyen la
mot v quoc vng, sau khi nghe thuyet phap
trong long hoan hy, ben bo cung ien xuat
gia)Name of a noted monk in India around
400 A.D.
10) (546-629): Ten cua mot v Thien s Trung
Hoa vao thi nha Tuy (581-618)Name of a
Chinese Zen master who lived during the Sui
Dynasty in China.
11) Ten cua mot v Thien s Trung Hoa thuoc
tong Lam Te vao cuoi thi nha Minh (1368-

1644)Name of a Chinese Lin-Chi Zen
master in the end of the Ming dynasty in
China.
Phap Tang Bo: Dharmaguptikas (skt)Dharma-
Storage SchoolPhap Tang Bo, ten cua mot
trng phai Phat giao, mot trong hai mi trng
phai Tieu Tha trong thi ky nguyen s cua Phat
giao tai An o, phai nay tach ri khoi phai
Mahisasaka (mot trng phai Tieu tha tach ri
khoi phai Vibhajyavadin vao trc the ky th II
trc Tay LchDharma-Storage School, name of
a Buddhist school, one of the twenty Hinayana
schools of early Indian Buddhism, which split from
the Mahisasaka, a Hinayana school split off from
the Vibhajyavadins in the 2nd century BC.
Phap Tang Hien Thu: See Hien Thu Phap Tang.
Phap Tang Phat: Phap Tang la ten cua c Phat
A Di a khi con la mot v Ty KheoJewel
Treasury, name of Amitabha Buddha when he still
was a Bhikkhu.
Phap Tanh: Dharmata (skt)Tathagata-garbha
(skt)Hossho (jap)Ch-nyi (tib)Ban The
Dharma-natureThe nature underlying all
thingsThusnessTrue SuchnessBan the noi
tai cua ch phap (chan than cua Phat a chng ly
the phap tanh). Chn tanh tuyet oi cua van hu la
bat bien, bat chuyen va vt ra ngoai moi khai
niem phan bietDharmata (phap tanh)
Dharma-nature, or the nature underlying all things
has numerous alternative forms. The absolute, the
true nature of all things which is immutable,
immovable and beyond all concepts and
distinctions.
Phap Tanh Bnh ang: Tnh chat bnh ang cua
ban chat thc taiEquality of the nature of
reality.
Phap Tanh Chan Nh: Phap tanh va chan nh
(khac ten nhng t the giong nhau)Dharma-
nature and bhutatathata.
Phap Tanh Chan Nh Hai: Bien chan nh cua
phap tanhOcean of the thusness of the dharma-
nature.
Phap Tanh o: The ksetra (skt)Tanh o hay
coi ma phap tanh than (chn nh) an tru Region
of the dharma-nature, i.e. the bhutatathata.
Phap Tanh Hai: Phap tanh sau rong, khong the o
lng c, v nh bien ca bao laThe ocean of
the dharma-nature, vast, unfathomable.
3040
Phap Tanh Lc: Power of the nature of things
Sc phap tanh, v trong cac ngha c t tai
Bodhisattvas have the power of the nature of
things, because they attain mastery of all truths
See Mi Lc Cua Ch ai Bo Tat.
Phap Tanh Phap Than: Chan than cua Phat a
chng ly the phap tanhDharma-Nature or
dharmakaya.
Phap Tanh Phat: Dharmatabuddha (skt)c
Phat cua chnh ban the, t Phap Than Phat trong
kha canh tuyet oi cua noThe Buddha as
Essence itself, i.e., the Dharmakaya in its absolute
aspect.
Phap Tanh Sanh Than: Than Nh Lai do phap
tanh sanh raThe body or person of Buddha born
from the dharma-nature.
Phap Tanh S Lu Phat: Dharmatanishyanda-
buddha (skt)c Phat c quan niem nh la
phat xuat t ban the toi hau cua cac s vat, tc la,
mot hnh tng cua tuyet oi c hien raThe
Buddha conceived as flowing out of the ultimate
essence of things, that is, a manifested form of the
Absolute.
Phap Tanh Sn: Phap tanh nh nui, co nh,
khong lay chuyen cThe dharma-nature as a
mountain, i.e. fixed, immovable.
Phap Tanh Tam Muoi: Hossho-Zanmai (jap)
or Samadhi as the Dharma-nature.
Phap Tanh Than: See Phap Than.
Phap Tanh Thuy: Nc phap cam lo cua Phap
Tanh (thanh tnh)The sweet-dew water of the
dharma-nature (pure).
Phap Tanh Thng Lac: Phap tanh (mot ten khac
cua niet ban) nen co ay u t tanh thng lac nga
tnhThe eternity and bliss of the dharma-nature.
Phap Tanh Toi Thang Lac: Eternal bliss of
dharma-natureThe highest spiritual state
attending realization of the ultimate reality.
Phap Tanh Tong: Bhutatathata-yana (skt)Nh
Lai ThaTrng phai (Hoa Nghiem, Thien
Thai, Chan Ngon) cho rang van hu eu xuat phat
t that tanh chan nhSects (Hua-Yen, Tien-
Tai, Shingnon) which hold that all things proceed
from the bhutatathata (all phenomena are of the
same essence as the noumena).
Phap Tanh Tuy Duyen: Phap tanh tuy duyen hay
chan nh tuy duyen. The cua phap tanh tuy theo
nhiem duyen ma sanh ra, co the la tnh hay ong;
 3041

khi ong th hoan canh ben ngoai tr nen o nhiem, Tang cua trng phai Phat giao Nguyen Thuy. Bo
ma gay nen phien nao; khi tnh la khong o nhiem Phap Tu liet ke va nh ngha nhng tam thc
hay niet ban. Khi tnh nh tanh cua nc, khi ong thien, ac, va trung tnh. ay cung la mot bo sach
nh tanh cua songThe dharma-nature in the phan tch ve hnh the cua vat chatOne of the
sphere of illusion. Dharma-nature, or bhutatathata, books of the Theravadin Abhidhamma Pitaka. The
in its phenomenal character; the dharma-nature classification of things which lists and defines
may be static or dynamic; when dynamic it may good, bad, and neutral mental states, This is also
by environment either become sullied, producing an analysis of material form.
the world of illusion, or remain unsullied, resulting Phap Thai: Ten cua mot v danh Tang Trung Hoa
in nirvana. Static, it is like a smooth sea; dynamic, vao cuoi thi nha Lng (502-557), au thi nha
to its waves. Tran (557-589) thuoc Nam Trieu. Vao nam 571,
Phap Tanh Tuy Vong: See Phap Tanh Tuy S en Kien Khng giang day Luan ai Tha
Duyen. Nhiep va Cau Xa LuanName of a Chinese
Phap Tang: Dharma-vivardhana (skt)Theo famous monk who lived in the end of the Liang
Giao S Soothill trong Trung Anh Phat Hoc T Dynasty and the beginning of the Ch'en Dynasty
ien, ay la phap danh cua con trai vua A Duc of the Nan-Chao in China. In 571, he went to Jian-
tenla Cau Na La, ngi co ngi con trai ten K'ang to lecture the Mahayanasamgraha Sastra
Sampadi a tr thanh ngi ke v vua A Duc and the Kosa Sastra.
According to Professor Soothill in The Dictionary Phap Thanh Tnh: Dharmaviraja (skt)Chan ly
of Chinese-English Buddhist Terms, this was the thanh tnhTruth immaculate.
Buddha name of Kunala, son of Asoka, whose son Phap Thanh:
Sampadi became the successor of Asoka. 1) Dharma citadelPhat phap la kinh thanh
Phap Tang Thng: Dhammadhipateyyam (p) ngan gi khong cho ta nguy xam nhap; kinh
The predominant influence on the Dhamma ien la thanh tr bao ho chan ly Dharma as a
Tang Thng Phap. citadel against the false; the secure nirvana
Phap Tam Chap: Attachment to all elements abode. The sutras as the guardian of truth.
Chap thu vao Phap TamTheo Giao S Junjiro 2) (1071-1128): Ten cua mot v Thien s Trung
Takakusu trong Cng Yeu Triet Hoc Phat Giao, Hoa thuoc tong Tao ong vao thi nha Tong
e chng ngo Nhat Thiet Khong, ngi ta phai la (960-1279). Theo Ngu ang Hoi Nguyen,
bo ba s chap thu. Mot trong ba loai chap thu nay quyen XIV, S xuat gia nam 17 tuoi va theo
la Chap thu vao Phap Tam. Cac phap la nen tang hoc Thien vi nhieu Thien s khac nhau nh:
ma ten gia danh khi len. T bo s chap thu vao Chan Tnh Khac Van, T Tam Ngo Tan
cac phap la chung ta phai chng nhap khong tanh Hoang Long, ai Qui Mo Triet, va Van Cai
nh trenAccording to Prof. Junjiro Takakusu in Tr BanName of a Chinese Ts'ao Tung Zen
the Essentials of Buddhist Philosophy, to realize master who lived in the Sung Dynasty in
Total-Voidness, one must do away with the three China. According to Wudeng Huiyuan,
attachments. One of the three kinds of attachment volume XIV, he left home to become a monk
is Attachment to all elements. The elements are at the age of 17 and studied Zen under a
the basis on which the temporary name arises. To variety of Zen masters: Chen-ching K'o-wen
be rid of the attachment to the elements is to (1025-1102), Tsu-hsin Wu-hsin Huang-lung,
realize their voidness. Ta-kuei Mu-che (?-1132), and Yun-Kai-Chih-
Phap Tap: Cuoc ai hoi e hanh le hay nghe pen.
thuyet phapAn assembly for worship or Phap Thanh Tu: Siddhi (skt)S thanh tu cua
preaching. giao phap la khong the ngh ban. Quyen nang
Phap Tap Luan: Dhamma-sangani (p) hoan hao hay sieu pham, s lam chu hoan toan
Dhammasanghani (p)Bo Phap TuPhap Tru sc manh cua than the va t nhienThe success
hay Phan Loai Cac PhapClassification of of the law is unconceivable. Perfect or
DhammaMot trong nhng bo sach cua Bo Luan supranormal abilities over the powers of the body

and of nature.
Phap Thanh Thien S: Fa-Chen Ch'an Shih
Name of a Chinese Zen master.
Phap Thang: Dharmasri (skt)Dharma-sreathin
(skt)Splendor of TruthV s viet bo A Ty
am Tam LuanA monk who wrote the
Abhidharma-hrdaya-sastra (Heart of the Higher
Dharmas).
Phap Than: Sabbavakaya (p)Svabbavikaya
(skt)Dharmakaya (skt)Body of dharma
Dharma-BodyPhap than la cai than cua Phap,
theo o Dharma co ngha la phep tac, to chc, c
cau, hoac nguyen ly ieu hanh. Nhng ch
Dharma con co nhieu ngha sau xa hn, nhat la khi
ghep vi ch Kaya thanh Dharmakaya. No gi len
mot ca the, mot tanh cach ngi. Chan ly toi cao
cua ao Phat khong phai ch la mot khai niem tru
tng nh vay, trai lai no song ong vi tat ca y ch Bo TatDharma-body of Dharma-nature.
ngha, thong suot, va minh man, va nhat la vi tnh
thng thuan tuy, got sach tat ca benh ta t va bn
nh cua con ngi. Trong ao Phat, Than Phap la
than la han tho sanh cac loai, v ay la than Phat
tuyet oi (cuoi cung). Theo Thien S D.T. Suzuki
trong Cot Tuy ao Phat, Phap Than khong co tr
va bi. Phap than t no la tr hoac la bi, tuy luc ta
can nhan manh mat nay hay mat khac. Neu ta
hnh dung Phap than nh hnh anh hoac phan anh
cua chnh ta san co ve con ngi la chung ta lam.
Phap than khong he co th than nao mng tng Phap Than Hoa Sanh: The dharmakaya, or
nh vay. Phap Than la Tam, la mieng at cua
hanh ong, tai o bi va tr hoa ong trong nhau,
chuyen hoa cai nay thanh cai kia, va gay thanh
nguon nang lc kch ong the gii giac quan va tri
thcDharmakaya is usually rendered Law-
body or Truth-body where Dharma is
understood in the sense of of law,
organization, systematization, or regulative
principle. But really in Buddhism, Dharma has a
very much more comprehensive meaning.
Especially when Dharma is coupled with Kaya.
Dharmakaya implies the notion of personality.
The highest reality is not a mere abstraction, it is
very much alive with sense and awareness and
intelligence, and, above all, with love purged of
human infirmities and defilements. In Buddhism,
the body of reality, being forever free from
undergoing birth in conditioned states, for this is
the absolute Buddha or essence of all life.
3042
According to Zen Master D.T. Suzuki in the
Essence of Buddhism, the Dharmakaya is not the
owner of wisdom and compassion, he is the
Wisdom or the Compassion, as either phase of his
being is emphasized for some special reason. We
shall miss the point entirely if we take him as
somewhat resembling or reflecting the human
conception of man. He has no body in the sense
we have a human body. He is spirit, he is the field
of action, if we can use this form of expression,
where wisdom and compassion are fused together,
are transformed into each other, and become the
principle of vitality in the world of sense-intellect.
Phap Than Bo Tat: See Phap Than ai S.
Phap Than Cua Phap Tanh: Dharmata-
dharmakaya (skt)Hossho-hosshin (jap)ay la
loai than chan that can yeu oi vi ch Phat va
This is the essential reality-body of Buddhas and
Bodhisattvas.
Phap Than ai S: Phap Than Bo TatTheo
tong Thien Thai, ay la bac Bo Tat mi la bo
c mot phan cua vo minh ma hien hien c
mot phan phap tnh (Bo Tat t s a tr len)
According to the Tien-Tai sect, the Dharmakaya
Mahasattva is one who has partially freed himself
from illusion and partially attained the six spiritual
powers (Luc thong). He is above the initial stage.
spiritual body, born or formed on a disciples
conversion.
Phap Than Hue Menh: See Phap menh.
Phap Than Ke: Dharmakaya-gatha (skt)Bai ke
van cua ba trong bon e hay giao ly can ban cua
ao Phat, theo Tr o Luan (bai ke nay thng
c at di cac nen chua hay ben trong hnh
tng Phat)The 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).
Phap Than Lu Chuyen: Chan Nh la the cua
phap than. Chan Nh co hai ngha bat bien va tuy
duyen. Theo ngha tuy duyen ma b rang buoc vi
cac duyen nhiem va tnh e bien sanh ra y bao va
chanh bao trong thap gii (phap than troi chay
trong dong chung sanh)Dharmakaya in its
phenomenal character, conceived as becoming, as
expressing itself in the stream of being.

Phap Than Nh Lai: The Dharmakaya
Tathagata (skt)Phap than tuy khong en khong
i, nhng da vao an mat cua Nh Lai Tang ma
hien hien lam phap thanThe Buddha who
reveals the spiritual body.
Phap Than Nh Lai Tanh: Inconceivable
DharmakayaTanh Cua Phap Than Nh Lai
Theo 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 thanAccording 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-bodySee Tam Tanh Cua Phap Than Nh
Lai.
Phap Than Phat: Cosmic BuddhaThe
Dharmakaya BuddhaThe cua phap tnh (co cai
c giac tri) goi la Phap Than Phat. Danh hieu cua
c Ty Lo Gia Na, ngai c coi nh la hien than
cua chan phap, trong hai ngha Phap Than va Phap
BaoAn epithet given to Vairocana, he is
generally considered as an embodiment of the
Truth, both in the sense of Dharmakaya and
Dharmaratna.
Phap Than Phng Tien: Upaya-dharmakaya
(skt)Dharma body of expediencyThe body of
manifestation for the sake of guiding sentient
beingsThan th hien e dan dat chung sanh.
Phap Than Quan: Meditation on (insight into) the
Dharmakaya.
Phap Than Tang: Phap than tang la ni ton tr
phap than, la tinh yeu cua Phat qua, bang quan
chieu (thien quan) ma cac bac Thanh at c
The storehouse of the Dharmakaya obtained by all
saints. The essence of Buddhahood by
contemplating which the holy man attains to it.
Phap Than Thanh Tnh: The pure dharmabody.
Phap Than Thap: Thap co at xa li Phat. Mat
giao lay ch Tong trong tieng Phan la Phap
Than (v ch Tong la hat giong phap gii, hnh 1) Ly Phap Than: Lay ngu ai (at, nc, la,
3043
dang nh thap tron)The pagoda where abides a
spiritual relic of Buddha; esoteric sects use the
letter Tsung as such an abode of the
dharmakaya.
Phap Than The Tanh: The tanh cua phap than
The embodiment or totality, or nature of the
Dharmakaya.
(I) Tieu Tha Phap Than The Tanh: Trong Tieu
Tha, Phat tanh la cai g tuyet oi, khong the
ngh ban, khong the noi ve ly tanh, ma ch noi
ve ngu phan phap than hay ngu phan cong
c cua gii, nh, tue, giai thoat, va giai
thoat tri kienIn Hinayana the Buddha-
nature in its absolute side is described as not
discussed, being synonymous with the five
divisions of the commandments, meditation,
wisdom, release, and doctrine.
(II) ai Tha Phap Than The TanhIn the
Mahayana: ai Tha Tam Luan Tong cua
Ngai Long Tho lay thc tng lam phap than.
Thc tng la ly khong, la chan khong, la vo
tng, ma cha ng tat ca cac phap. ay la
the tnh cua phap thanThe Madhyamika
School of Nagarjuna defines the absolute or
ultimate reality as the formless which
contains all forms, the essence of being, the
noumenon of the other two manifestations of
the Triratna.
(III) Phap Tng Tong hay Duy Thc Tong nh
ngha phap than the tnh nh sauThe
Dharmalaksana School defines the nature of
the dharmakaya as:
1) Phap than co u ba than: The nature or
essence of the whole Triratna.
2) Phap than trong ba than: The particular form
of the Dharma in that trinity.
3) Nhat Tha Tong cua Hoa Nghiem va Thien
Thai th cho rang Phap Than la chan nh,
la ly va tr bat kha phanThe One-Vehicle
Schools represented by the Hua-Yen and
Tien-Tai sects, consider the nature of the
dharmakaya to be the Bhutatathata,
noumenon and wisdom being one and
undivided.
(IV) Chan Ngon Tong th lay luc ai lam Phap
Than The TnhThe Shingon sect takes the
six elements as the nature of dharmakaya:
 3044

gio, h khong) lam tr hay can ban phap their suffering, resolve their spiritual problems
thanTakes the sixth elements (earth, water, and lead them to enlightenment and liberation.
fire, air, space) as noumenon or fundamental Dharma-dana is among the various offerings to the
Dharmakaya. Buddhas, the offering of the Dharma is the highest
2) Tr Phap Than: Lay tam lam Tr Phap Than because it enables the audience to transcend Birth
Takes mind (intelligence or knowledge) as and Death and ultimately attain Buddhahood.
the wisdom dharmakaya. Phap Th Cung Dng: See Phap th.
Phap Than Thng Tru: Omnipresent Dharma Phap Th Hoi: The bestowal of DharmaSee
Kaya. Hoi Phap Th.
Phap Than Tr: The wisdom or expression of the Phap Thien (?-1001): Dharmadeva (skt)Mot v
Dharmakaya. Tang tai tu vien Na Lan a, di ten Phap Thien
Phap Than Tue Menh: The wisdom life of the ngai a dch 46 tac pham t nam 973 en nam
dharmakaya. 981, va di ten Phap Hien ngai a dch 72 tac
Phap Than Xa Li: Sarira (skt)Phap than xa li pham t nam 982 en nam 1001A monk from
cua c Phat, gom nhng kinh ien, nhng bai ke, Nalanda-samgharama who translated forty-six
va ly trung ao thc tng bat bien ma c Phat works under this name from 973 to 981, and under
tng thuyet giangThe spiritual relics of the the name of Dharmabhadra seventy-two works
Buddha, his sutras, or verses, his doctrine and from 982-1001.
immutable law. Phap Thien: The discipline of ZenSee Thien
Phap Than: Phat la Phap Vng, ch Bo Tat la Phap.
Phap Than hay be toi cua Phap VngMinisters Phap Thien: Dharmapriya (skt)Fa-Chan (chi)
of the Law, i.e. Bodhisattvas; the Buddha is King am ma tyTen cua mot v s ngi An en
of the Law, these Bodhisattvas are his ministers. Trung Hoa khoang nam 365Name of an Indian
Phap That: Dharma satya (skt)Phap Thiet monk who arrived in China around 365 A.D.
See am Vo e. Phap Thiet: Dharma satya (skt)See am Vo
Phap The: Sabbava (p)Svabhava (skt) e.
Embodiment of the Law. Phap Tho: Reception of karmic experiencesS
1) The tnh cua ch phap (hu vi va vo vi) chap nhan nhng kinh nghiem hu nghiep.
Embodiment of the Law, or of things. Phap Thoai:
2) Vi Dieu Phap co 75 phap the: The 1) Dharma-talkMot bai giang ve nhng chu e
Abhidharma has 75. Phat phapA lecture given on Buddhist
3) Thanh Thc Tong co 84: The Satyasiddhi- topics.
sastra has 84. 2) (1500-1579): Ten cua mot v danh Tang Trung
4) Du Gia hay Duy Thc Luan co 100: The Hoa vao thi nha Minh (1368-1644)Name
Yogacara has 100. of a Chinese famous monk who lived in the
5) V Tang: A monk. Ming Dynasty in China.
Phap The: Mot li the nguyen khi phat tam tu Phap Thi: Dharma-cala (skt)Dharmakala
hanhA religious vow. (skt)Dharma periodam Ma Ca LaMot v
Phap Th: Dharma-dana (skt)Hose (jap)The Tang noi tieng tai An o vao khoang nhng nam
almsgiving of the Buddha-truthOffering of the 222 en 250 sau Tay Lch. Ong la v tang au tien
Buddha-truthTruth-givingDay Phat phap giup en Trung Hoa truyen gii cho ch tang tai ay
ngi khac diet kho, giai quyet nhng van e tam A noted monk in India around 225 till 250 A.D. He
linh e a ho en giac ngo va giai thoat. Thuyet was the first monk who arrived in China to
phap hay ban bo chan ly Phat phap, la mot trong transmit the commandments to Chinese monks.
nhng phap cung dng. Cung dng phap la phap Phap Thong (468-559): Ten cua mot v danh
cung dng cao tot v no giup ngi nghe co c Tang Trung Hoa vao thi nha Lng (502-557)
duyen vt thoat luan hoi sanh t e at ti Phat Name of a Chinese famous monk who lived in the
quaTeaching the dharma to others to remove Liang Dynasty in China.
 3045

Phap Thong Thien Hy Thien S: Thien S Phap song nhan thay co cap ngong ang bi loi, Ly
Thong Thien HyZen Master Phap Thong Thien Giac ben ng khau oc hai cau th:
HyThien S Viet Nam, que tai Nam Viet. Ngai Nga nga lng nga nga
la Phap t i th 36 dong Thien Tao ong. Ngai Ngng dien hng thien nha.
khai sn ngoi chua Long An tren nui Long An, (Song song ngong mot oi
tnh Phc Long, co le vao nam 1733. Hau het Nga mat ngo ven tri).
cuoc i ngai, ngai chan hng va hoang hoa Phat S Phap Thuan va cheo, va ng ap hai cau
giao tai Nam Viet. Sau khi ngai th tch, e t xay tren nh sau:
thap va th ngai ngay trc chua A Vietnamese Bach mao pho luc thuy
Zen Master from South Vietnam. He was the Hong trao bai thanh ba.
Dharma heir of the thirty-sixth generation of the (Long trang phi dong biec
Tao-Tung Zen Sect. Probably in 1733, he built Song xanh chan hong bi).
Long An Temple on Mount Long An, in Phc Ly Giac cam phuc, sau khi ve nc, v s than a
Long province. He spent most of his life to revive lam mot bai th tang ong. Ong em dang len vua,
and expand Buddhism in the South. After he vua cho goi s Khuong Viet en xem. S Khuong
passed away, to honor him, his disciples built his Viet noi: Th nay co y ton trong be ha khong
stupa at the right front of the Temple. khac g vua nha Tong vay. Theo Thien Uyen Tap
Phap Thu: Anh, khi nha Tien Le mi c sang lap, s het
1) Cay Phap, hay Phat phap co kha nang giup sc giup vua, en khi at nc yen bnh, s khong
ngi ta thu c qua v Niet BanThe nhan bat c s phong thng nao cua nha vua.
dharma-tree or Buddha-teaching which bears Thi Tien Le, ong la mot v co van quan trong
nirvana fruit. chang nhng a giup nha Tong knh ne vua Le ma
2) S chap nhan nhng kinh nghiem hu nghiep: con giup cho s toan ven lanh tho cua ai Viet
Reception of karmic experiences. naZen master Phap Thuan, a Vietnamese Zen
Phap Thu Dung Vat: Cac vat pham cung dng master in North Vietnam. His given name was Do
Tam Bao nh nh kinh sach, rng trap, man Phap Thuan, was born in 914, died in 990. He left
trng, van vanOfferings to the Triratna, i.e., home since he was very young. Later he received
sutras, trunks, boxes, and screens, etc. precepts from Zen Master Long Tho Phu Tr and
Phap Thuan (557-640): Ten cua mot v danh became the Dharma heir of the tenth lineage of
Tang Trung Hoa vao thi nha ng (618-907). the Vinitaruci Sect. He was always invited to the
S la S To Hoa Nghiem Tong Trung Hoa Royal Palace by King Le to discuss the national
Name of a Chinese famous monk who lived in the political and foreign affairs. King Le always
T'ang Dynasty in China. He was the First Patriarch considered him as the National Teacher. Under
of the Chinese Hua-Yen Sect. the Pre-Le dynasty, king Le Dai Hanh usually
Phap Thuan Thien S (914-990): Fa-shun (chi) invited him to the imperial court to consult about
Zen Master Phap ThuanThien s Viet Nam, ten national affairs. Especially, the king always asked
that la o Phap Thuan, sanh nam 914, mat nam him to compile diplomatic documents. In 986, the
990. S xuat gia t thu con rat nho, sau tho gii Sung sent Ambassador Li Jue to Vietnam to
vi Thien s Long Tho Phu Tr va sau o tr thanh confer with king Le Dai Hanh. He was assigned to
Phap t, i th mi cua dong Ty Ni a Lu Chi. disguide as a boatman to pick up the ambassador.
Vua Le thng mi s vao trieu ban viec chanh tr When crossing the river in a boat, Ambassador Li
va ngoai giao va xem s nh la Quoc S. Thi Jue saw a couple of swans swimming, he suddenly
Tien Le, vua Le ai Hanh thng mi s vao improvised a pair of poetic sentences:
trieu e tham van ve quoc s, ac biet nha vua A couple of swans side by side,
thng nh s soan thao cac van kien ngoai Look up to to the sky.
giao. Nam 986, nha Tong ben Tau c Ly Giac Rowing the boat the Master immediately
sang phong vng cho vua Le, vua phai ong cai improvised another pair of parallel sentences:
trang lam ngi lai o e on tiep s than. Tren Their white plumage displays on the blue
 3046

stream. 1) (567-645): Ten cua mot v danh Tang Trung

In a green wave, their pink feet swim. Hoa vao thi nha ng (618-907)Name of
These lines really made a strong impression on a Chinese famous monk who lived in the
the ambassador. After going back home he sent T'ang Dynasty in China.
the Master a poem that contained a meaning of his 2) Ten cua mot v Thien s Trung Hoa vao thi
respect for king Le Dai Hanh as his own majesty. nha Tong (960-1279)Name of a Chinese
According to Thien Uyen Tap Anh Zen Records, Zen master who lived in the Sung Dynasty in
he did his best to help king Le Dai Hanh from the China.
beginning of the Earlier Le Dynasty. However, Phap Thng ai Mai Thien S (752-839):
when the country was in peace, he refused to Daibai Hojo (jap)Ta-mei Fa-ch'ang (Wade-
receive any award from the king. During the Giles Chinese)Damei Fachang (Pinyin
Earlier Le Dynasty, he was an important advisor Chinese)See ai Mai Phap Thng Thien S.
who help cause the Sung in China to gain respect Phap Thng: Dharmottara (skt).
for both king Le Dai Hanh and the nations 1) c sanh ra t chan ly: Born of Truth.
sovereignty. 2) (495-580): Ten cua mot v s trong Phap
Phap Thuoc: School-fellowSee Phap Quyen. Thng Bo An o vao the ky th VI
Phap Thuy: Chan Ly Phat Phap giong nh nc Name of a monk in Dharmottariya Sect in
co kha nang ra sach moi ue nhiem phien nao India in the sixth century.
The Buddha-truth likened to water, able to wash Phap Thng Bo: Dhammutariya (p)
away the stains of illusion. Dharmottariyah (skt)One of the eighteen sects
Phap Thuyen: Dharma-vesselPhap Chau of HinayanaMot trong mi tam phai Tieu tha.
Phap ThuyenCong cu truyen phapThuyen Phap Tch: 1) Cho ngoi e thuyet phap: Dharma
Bat Nha (thuyen Phat phap) a con ngi t bien throne, where a monk sits to teach dharma; 2) See
sanh t luan hoi sang b giac ngo Niet banThe ao Trang and T Vien.
barque of Buddha-truth which ferries men out Phap Tien (709-778): Ten cua mot v danh Tang
from the sea of mortality and reincarnation to Trung Hoa vao thi nha ng (618-907). Nam
enlightenment and nirvana. 754, S thap tung thay mnh la S Giam Chan
Phap Th: Dharma book. sang Nhat Ban, va tai o S a giup Thay mnh
Phap Thc: Dharmahara (skt). thiet lap Luat Tong Nhat Ban. Sau khi Giam Chan
1) Nhng thc an ung theo quy nh hay nhng th tch vao nam 763, S tr thanh v to th nh cua
thc an ung theo phep tac do Phat che tong phai nayName of a Chinese famous monk
nhDiet in harmony with the rules in who lived in the T'ang Dynasty in China. In 754,
Buddhism. he accompanied his master Chien-Chen (688-763)
1) Chan ly la phap thc: Truth is dharma-food. to travel to Japan, and there he helped his master
Phap Thc ong Xa: See Tnh Xa. to establish the Ritsu-shu. After Chien-Chen
Phap Thc Nh ong Xa: See Tnh Xa. passed away in 763, he became the Second
Phap Thc Tanh: Ban chat that s cua hien Patriarch of Japanese Vinaya Sect (Ritsu-shu).
tngTrue nature of phenomena. Phap Tn: Bang c cua s truyen phap. T Thien
Phap Thc Thi: Quy nh thi gian an uong, tong dung e ch phap cua e t noi nghiep thay
trc ch khong sau gi ngo The regulation time Proof of transmission of dharmaProof of
for meals, at or before noon, not after. transmission or spreading abroad the Buddha-
Phap Thc Thng Bao: Lanh ngo Phat phap th truth. A term used by the Zen sect, to succeed to
tinh than luon no uPractitioners are the dharma, or methods, of the master.
comfortably off (full) when they possess an Phap Tnh: See Phap Tanh.
absolute comprehension of the important meaning Phap Tnh o: See Phap Gii.
or aim of Zen. Phap Tnh Phap Than: Dharmata-dharmakaya
Phap Thc Tng: Immortal reality. (skt)Phap tnh phap than hay Qua cc phap
Phap Thng: than. ay la loai than chan that can yeu oi vi
 3047

ch Phat va ch Bo TatEssential nature dharma- hien tngQualities of understanding of

body (dharmakaya). This is the essential reality- phenomena.
body of Buddhas and Bodhisattvas. Phap Tr Pham Kien ao: Pham chat cua s
Phap Tnh Tong: Bhutatathata-yana (skt)Nh hieu biet cac hien tng tren ng thay ao
Lai ThaSee Phap Tanh Tong. Qualities of understanding of phenomena in the
Phap Toa: Dharma throne. path of seeing.
Phap Toa Nh Lai: Throne of the Buddha, the Phap Tr Thien S: Ten cua mot v Thien s
palace chamber in which the Buddha was situated. Trung Hoa thuoc tong Tao ong vao thi Bac
Phap Toan: Ten cua mot v danh Tang Trung Tong (960-1127)Name of a Chinese Ts'ao Tung
Hoa, thuoc phai Mat Tong, vao thi nha ng Zen master in the North Sung Dynasty in China.
(618-907)Name of a Chinese famous monk, of Phap Tr: Dharmadhara (skt)Name of a deity
the Tantric Sect, who lived in the T'ang Dynasty in Khan Na La Vng, ten cua mot v than.
China. Phap Tr Thien S (635-702): Zen master Fa-
Phap Trai Nht: Ngay tr trai gi gii th ng vao ch'ihThien s Phap Tr la to th t cua Ngu
moi na thang. Va sau ngay gi tam gii khac au Tong. Chung ta khong co nhieu tai lieu noi
trong thang, tong cong la tam ngay Bat Quan Trai ve tieu s va s nghiep hoang phap cua Thien s
trong thang. Trong nhng ngay nay Phat t thuan Phap Tr. Cac tac pham Tuc Cao Tang Truyen,
thanh thng gi Bat quan Trai giiThe day of Tong Cao Tang Truyen, va Canh c Truyen
abstinence observed at the end of each half ang Luc tha nhan rang Phap Tr tu hoc di
month. Also the six abstinence days, in all making trng cua Ngu To Hoang Nhan, thuoc truyen
the eight days for keeping the eight thong Bo e at Ma, va rang ong la mot trong
commandments. On these days Good Buddhists mi ai e t cua Ngu To. Tuy nhien, khong co
always keep the eight commandments. tai lieu nao khac noi ro ve viec ong tr thanh e
Phap Trang Nghiem: Adornment of dharma t cua Thien s Hue Phng, va s nghiep hoang
Phap trang nghiem, v quan sat dien thuyet khong phap cua ong trong viec truyen ba giao phap cua
quen mat tam van bon ngan phap tu The tong Ngu auName of a Chinese Zen master
adornment of doctrines, contemplating and in the seventh century. Fa-ch'ih was the fourth
expounding the collection of eighty-four thousand patriarch of the Niu-T'ou School. We do not have
doctrines without forgetting themSee Tam sources regarding Zen master Fa-ch'ih and his
Trang Nghiem. career of spreading the Dharma. The Hsu-Kao-
Phap Trang: Dharma banner (curtain)Torch of Seng-Chuan, Sung-Kao-Seng-Chuan, and Ching-
Truth. Te-Ch'uan-Teng-Lu claim that Fa-ch'ih studied
Phap Trang Phat: Dharma-vaja (skt)Dharma- under Hung-jen, the Fifth Patriarch of the
Curtain Buddha. Bodhidharma tradition, and that he was one of that
Phap Tran: Dhammarammana (p)Dharma- master's ten major disciples. However, there are
alambana (skt)The mental objectsPhap la oi no other data regarding his becoming a disciple of
tng cua tam hay cua y can, hay nhng y ngh Hui-fang, and his career of spreading the
tien trien t s tiep xuc vi oi tng cam nhan teachings of the Niu-T'ou School.
c trong tamObject of the mind or of mind- Phap Trinh: Ten cua mot v danh Tang Trung
sense, or thought that proceed from contact with Hoa vao thi nha Nguyen (1280-1368)Name of
sensible objects in the mind. a Chinese famous monk who lived in the Yuan
Phap Tr: Dharma-nanam (skt)Dhamma-jnana Dynasty in China.
(p)Knowledge of DharmaVo Lau Tr hay s Phap Tru: Dharmasthitita (skt).
hieu biet cua bac giac ngoEnlightened 1) S tng tuc cua hien hu: Continuity of
understandingDharma-wisdom, which enables existence.
one to understand the lawThe understanding of 2) Dieu ly cua chan nh dng tru trong het thay
the law. cac phapDharma abode, i.e., the
Phap Tr Pham: Pham chat cua s hieu biet cac omnipresent bhutatathata in all things.

3) Tru trong ban chat that cua Phap: Abiding
dharma-nature.
4) (1723-1800): Ten cua mot v danh Tang Nhat
Ban vao the ky th XVIIIName of a
Japanese famous monk in the eighteenth
century.
Phap Tru Ky: Nandimitra-vadana (skt)Record
of Dharma abode.
Phap Trung Thien S (1084-1149): Ten cua
mot v Thien s Trung Hoa, thuoc tong Lam Te
vao thi nha Tong (960-1279)Name of a
Chinese Lin-Chi Zen master in the Sung Dynasty
in China.
Phap Trung Vng: Dhammassami (p)King of
the dharmaPhap VngSee Dharmaraja.
Phap Truyen Thong: Dhammanvaya (p)
Traditional dharma.
Phap Trng: Ten cua mot v danh Tang Trung
Hoa vao thi nha Tuy (581-618)Name of a
Chinese famous monk who lived in the Sui
Dynasty in China.
Phap Trng: Ni danh rieng cho viec tu tap
trong t vienAny place set aside for religious
practices, or purposes.
Phap Trng Lao: Dhamma thero (p)An elder
in Dhamma.
Phap Tu Bat Nh: Non-dual Methoda phan
chung ta hay con vng mac vao nh nguyen nen
khong the nhan ro au la tinh tuy, au la hnh
tng ben ngoai, au la hien hu, au la khong
hien hu, danh sac hay hien tng, van van.
Chung ta thng om lay tinh tuy va choi bo hnh
tng ben ngoai, om lay tanh khong va choi bo s
hien hu, van van. ay la loai ta kien tao ra nhieu
tranh cai va nghi nan. That ra co s ho tng gia
tam linh va hien tng. Hanh gia nen t hoa giai
vi chnh mnh e loai nhng vng mac khong
can thietMost of us are still attached to duality
and have not reconciled essence and marks,
existence and non-existence, noumenon and
phenomena. We embrace essence and reject
marks, we embrace non-existence (emptiness) and
reject existence and so on. This kind of wrong
view creates a lot of disputes, doubts and
perplexity. In fact, there is mutual identity
between noumenon and phenomena, phenomena
are noumenon, noumenon is phenomena. Buddhist
cultivators should reconcile all things and
3048
eliminate this unnecessary attachment.
Phap Tu Li ch Cho T Nga: The Dharma
exposition applicable to oneselfSee Li ch Cho
T Nga.
Phap Tu: Fa-Siou (chi)Dharmamitra (skt)
Dharmamutra (skt)Sa mon Phap Tuam ma
mat aTen cua mot v tang noi tieng ngi A
Phu Han a en Trung Hoa dch kinh t nam 424
en 442 sau tay lchName of a noted
Afghanistan monk who arrived in China to
translate sutras from 424 till 442 A.D.
Phap Tu:
1) Dhammasangani (skt)Phan loai cac Phap
Gathering of dharmas or classification of
Dhamma.
2) (1492-1563): Ten cua mot v danh Tang Trung
Hoa vao thi nha Minh (1368-1644)Name
of a Chinese famous monk who lived in the
Ming Dynasty in China.
Phap Tu Luan: Atthasalini (p)Dhamma-
sangani (p)Book of elements of existence
Treatise on the gathering of dharmas.
Phap Tu Luan Chu: Interpretation on the Book of
elements of existenceExplanation on the
Treatise of the gathering of dharmas.
Phap Tuan Thach ien Thien S: Zen master
Fa-Hsun-Shih-Tien (1170-1244)Thien s Trung
Hoa, ngi a quan ngai en s ton vong cua
Thien, nhng qua bai th ngai lai ca quyet: Con
ng cua To tong nha Thien that sau va hiem co
ai i c. No sau tham mt mu hn cai ho sau
khong ay; khoi can phai a tay giup nhng
khach bo hanh, c e cho rong reu trc san mac
tnh xanh len. (To s mon ha tuyet nhan hanh,
tham hiem qua van nhan khanh, thuy thu bat
nang khong ph lc, Nhiem giao ng thng luc
ai sanh). Theo Thien s D.T. Suzuki trong Thien
Luan, Tap II, tha nhan rang phong thai cua Thien
la phai the. Tuy nhien, ngai cho rang khi rong reu
ni ca Thien cha tng b dam ap bi nhng
bc chan cua mot chung sanh nao, th Thien se
thanh ra cai g? Phai lam sao cho con ng kha d
i c, t ra trong mc o nao o; phai kham pha
ra mot vai phng tien gia tam hau de loi cuon
nhng tam hon mot ngay nao o tr thanh truyen
nhan ch thc cua ThienA Chinese Zen master
in the end of the twelfth century. He was so
concerned about the destiny of Zen, but he was so

determined that there was no other way to
penetrate into it. Through a poem he said: Very
dew indeed there are who can walk the path of
our Fathers! In depth and steepness an abysmal
pit; uselessly I extend the hand to help the
passengers; let the moss in my front court grow as
green as it chooses. According to Zen master
D.T. Suzuki in the Essays in Zen Buddhism, Book
II, this view of Zen is what we must expect of
course of a genuine Zen master. However, when
the moss of the Zen courtyard is never disturbed
by the footsteps of any human beings, what will
become of Zen? The path must be made walkable,
to a certain extent at least; some artificial means
must be devised to attract some minds who may
one day turn out to be true transmitters of Zen.
Phap Tuan Quan: Nghien cu ky lng ch
phapScrutinize dharmasCrutinize
phenomena.
Phap Tuy Duyen: Giao phap cua Phat ma moi
ngi nghe hieu va li lac khac nhau
Indeterminate teachingThe teaching of the
Buddha from which his listeners each knowing
received a different benefit.
Phap Tuy Phap Hanh: Thc hanh giao phap lien
tucPracticing of the Dharma in its entirety.
Phap T: Y ch cua phapVolition based on
mind-objects (Power of will of the mind-objects).
Phap T Y: Bon th y theo ve phapThe four
trusts of dharma:
1) Y Phap Bat Y Nhan: Y theo phap chang y
theo ngiTrust in the Law, not in men
Trust in the truth which is eternal, rather than
in man, even its propagator.
2) Y Lieu Ngha Kinh, Bat Y Bat Lieu Ngha
Kinh: Y theo kinh lieu ngha, chang y theo
kinh bat lieu nghaTrust in sutras containing
ultimate truthTrust in the perfect meaning
(the truth of the middle way) of the sutras.
3) Y Ngha Bat Y Ng: Da theo ngha, ch
khong da theo ngon ng (ngon ng ch la
cong cu e chuyen ch y ngha ma thoi,
khong nen cau chap)Trust in truth, not in
wordsTrust in the meaning or spirit, not the
letter.
4) Y Tr Bat Y Thc: Y Thanh Tr Bat Y Pham
Tr (tam vong tng c khi len bi luc designation is important in Zen, which sees
tran)Trust in wisdom growing out of
3049
eternal truth and not in illusory knowledge
Trust in the Buddhas wisdom rather than
mere knowledge.
Phap T: Hassu (jap)Dharma childChild of
the Dharma or Dharma SuccessorDharma
heirOne who makes his living by following
Buddhism.
1) Mot ngi c e c ke tuc thay cua mnh;
mot ngi a c chnh thc truyen phap.
Ma Ha Ca Diep la phap t cua Phat Thch Ca
Mau Ni. Trong Thien, ngi ac phap hay
mot mon e nha Thien a at en cung mo t
mc o giac ngo nh Thay va a c Thay
cho phep thc hien viec truyen ba giao ly cua
Thay. Ngi ac phap co the la mot c s du
nam hay n. Luc To Hue Nang cung la mot c
s khi ong nhan an chng t Ngu To (Hoang
Nhan)One who is designated as the
successor of a master; one who has
apprehended the official transmission.
Mahakasyapa was the dharma heir of Buddha
Gautama. In Zen, a Zen disciple who has
reached the same degree of enlightenment as
his master and been given permission to carry
on his line of teaching. A Dharma-Sucessor
may be a layman or laywoman. Hui-Neng, the
Sixth Patriarch, was a layman when he
received the seal of transmission from the
Fifth Patriarch.
2) Phap t dung e ch 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 giao phap ay lai cho
ngi khacDharma-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
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 others.
Phap T: Hassu (jap)Dharma childSee Phap
T.
Phap T Tai:
1) Dharmavikurvana (skt)Kha nang thuyet
phap khong ngan meComplete dialectical
freedom and power.
2) Phap t tai, v ch Bo Tat th hien vo bien
phap monControl of doctrine, for
Bodhisattvas reveal boundless gateways to
truth.
3) Dharmavasita (skt)Kha nang giang day
Phat phap trong tat ca moi kha canh co the co
cua giao ly nha PhatThe ability of teaching
Buddhism in all its possible aspects.
Phap T Tai Bo Tat: Dharmavikurvana-
bodhisattva (skt)Bo tat co kha nang thuyet phap
khong ngan meA Bodhisattvas complete
dialectical freedom and power, so that he can
expound all things unimpeded.
Phap T Tai Vng: Lord of Truth.
Phap T Tai Vng Bo Tat: Dharmesvara-
bodhisattva (skt)V Bo Tat co kha nang thuyet
phap khong ngan meBodhisattva of Sovereign
Dharma, a Bodhisattva who is king of complete
dialectical freedom and power.
Phap T Tng Tng Vi Nhan: Mot trong bon
nhan Tng Vi (nhan trai nghch nhau) trong Nhan
Minh, lap luan hay y th trai lai vi ngon tran hay
phap t tngOne of the four fallacies
connected with the reason, in which the reason is
contrary to the truth of the premiss.
Phap T Tng Tng Vi Qua: See Phap T
Tng Tng Vi Nhan.
Phap Tng: Dharmaketu (skt)Hosso (jap)
Dharmas or things.
1) Phap tng c v vi mot v Tang cao ha, hnh nam n cua nha huyen thuat hoa ra co chet
co ao c lanh ao Tang oan: Dharma-
generalsMonks of high character and
leadership.
2) ac tnh cua hien tng: Characteristics of all
phenomena.
3) Ve be ngoai cua van hu: The aspects or
characteristics of things.
3050
4) 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
NghiemThe 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 Kegon.
Phap Tng Bo Tat: Dharmaketu Bodhisattva
(skt)The Bodhisattva of Dharma-aspects.
Phap Tng Giao: Teaching of the phenomenal
appearances of dharmasLi phap noi ve hnh
tng cua hien tng.
Phap Tng Hu: Existence as dharma marks
Phap tng hu ch cho cac chan ly kho va vo
thng, van vanThis refers to the reality of
suffering, transiency, and so forth.
Phap Tng Kinh: Mayini-sutra (skt)Sutra on
teaching of the phenomenal appearances of
dharmasKinh noi ve hnh tng cua hien tng.
Phap Tng Nh Huyen: All things are
illusionsTheo Kinh Duy Ma Cat, chng mi
hai, Xa Li Phat hoi ong Duy Ma Cat rang: Ong
au chet roi sinh ni ay? Duy Ma Cat hoi lai:
Phap cua ngai chng ang co chet roi sinh
khong? Xa Li Phat ap: Khong chet khong
sinh. Duy Ma Cat hoi: Neu cac phap khong co
tng chet roi sinh, tai sao ngai lai hoi Ong au
chet roi lai sinh ni ay. Y ngai ngh sao? V nh
roi sinh khong? Xa Li Phat noi: Khong co chet
roi sinh. Ngai khong nghe Phat noi cac phap tng
nh huyen o sao? Duy Ma Cat ap: Co nghe
the. Neu cac phap tng nh huyen thi tai sao
ngai lai hoi rang Ong au chet roi sinh lai ni
ay? Ngai Xa Li Phat! Chet la cai tng bai
hoai cua phap h doi, sinh la tng tng tuc cu a
 3051

phap h doi, Bo Tat du chet khong dt mat goc tieng tha rang: Da! Bach The Ton! Ai em
lanh, dau song khong them cac ieu ac. Bay gi chung con i, xin The Ton cu ho cho. Phat Bat
Phat bao Xa Li Phat: Co coi nc ten la Dieu ong noi: Khong phai ta lam, o la than lc cua
Hy, Phat hieu la Vo ong, ong Duy Ma Cat nay ong Duy Ma Cat lam nh the. Ngoai ra, nhng
nc o chet roi sanh ni ay. Xa Li Phat tha: ngi cha co than thong khong hay biet mnh i
Cha tng co vay, bach The Ton! Ngi nay chu au. Coi nc Dieu Hy du vao coi Ta Ba nay ma
bo coi thanh tnh ma thch en cho nhieu oan hai! khong them khong bt, con coi Ta Ba nay cung
Duy Ma Cat hoi Xa Li Phat: Y ngai ngh sao? khong chat khong hep, van y nguyen nh trc.
Luc anh sang mat tri chieu len co hiep vi toi Bay gi Phat Thch Ca Mau Ni bao ai chung
khong? Xa Li Phat ap: Khong, anh sang mat rang: Cac ong hay xem coi nc Dieu Hy, Phat
tri khi moc len th khong con toi na. Duy Ma Vo ong Nh Lai, nc o trang nghiem tot ep,
Cat hoi: Mat tri sao lai i qua coi Diem Phu chung Bo Tat thanh tnh, hang e t toan trong
e? Xa Li Phat ap: V muon em anh sang sach. ai chung tha rang: Da! a thay. Phat
soi chieu s toi tam cho coi Diem Phu e. Duy bao: Cac Bo Tat neu muon c coi Phat thanh
Ma Cat noi: Bo Tat cung the, du sanh coi Phat tnh nh the, can phai hoc cai ao cua c Vo
bat tnh cot e hoa o chung sanh, ch khong co ong Nh Lai a lam. Khi hien ra coi nc Dieu
chung hiep vi ke ngu toi, cot dt tr phien nao Hy nay, coi Ta Ba co 14 na do tha ng i phat tam
en toi cua chung sanh ma thoi. Bay gi ca ai Vo thng Chanh ang Chanh giac, eu nguyen
chung khao khat ngng mong muon thay coi sanh sang coi nc Dieu Hy, Phat Thch Ca Mau
nc Dieu Hy, c Vo ong Nh Lai va cac hang Ni lien tho ky cho rang: Se sanh ang sang nc
Bo Tat, Thanh Van kia. Phat biet tam niem cua o. Bay gi nc Dieu Hy ni coi Ta Ba nay
chung hoi lien bao Duy Ma Cat rang: Xin hien lam nhng viec li ch xong, lien tr ve bon x, ca
coi nc Dieu Hy, c Vo ong Ton Nh Lai va ai chung eu thay ro. Phat bao Xa Li Phat:
cac hang Bo Tat, Thanh Van cho chung hoi xem, Ong co thay coi nc Dieu Hy va c Phat Vo
ai chung ai cung ang ngng mo. Luc ay Duy ong chang? Xa Li Phat ap: Da, bach The
Ma Cat ngh rang Ta se khong ri cho ngoi ma Ton! Con co thay. Nguyen tat ca chung sanh c
tiep lay coi nc Dieu Hy, nui, song, khe, hang, coi thanh tnh nh c Phat Vo ong va than
ao ho, bien ln, nguon suoi, cac nui Thiet Vi, Tu thong nh ong Duy Ma Cat. Bach The Ton!
Di, va nht nguyet, tinh tu, cac cung ien cua Chung con c nhieu li lanh, c thay ngi
Thien, Long, quy than, Pham Thien cung cac hang nay gan gui cung dng. Con nhng chung sanh
Bo Tat, Thanh Van, thanh ap, tu lac, trai gai ln hoac hien tai ay, hoac sau khi Phat diet o ma
nho, cho en Vo ong Nh Lai va cay Bo e, hoa nghe kinh nay cung c li lanh, huong lai nghe
sen quy co the lam Phat s trong mi phng, ba roi tin hieu, tho tr, oc tung, giai noi, ung nh
ng them bau t coi Diem Phu e en coi tri phap tu hanh. Neu co ngi tay cam c kinh
ao Li, do them bau nay ch Thien i xuong e ien nay th a c kho tang Phap Bao. Neu co
lam le cung knh c Vo ong Nh Lai va nghe ngi oc tung giai thich ngha ly kinh nay, ung
tho kinh phap; ngi coi Diem Phu e cu ng len nh li noi tu hanh thi c ch Phat ho niem.
them bau o ma i len coi tri ao Li e ra mat Neu co ai cung dng ngi nh the, tc la cung
ch Thien kia. Coi nc Dieu Hy thanh tu cong dng ch Phat. Neu co ngi nao bien chep tho
c vo lng nh the, tren en tri Sac Cu Canh, tr kinh nay, chnh la trong nha ngi o co Nh
di en thuy te, dung tay phai chan lay rat nhanh Lai. Neu ngi nghe kinh nay ma tuy hy thi
nh cai ban tron cua ngi th gom, roi em ve ngi o se c en bac nht thiet tr. Neu ngi
coi Ta Ba nay cung nh ang cai trang hoa, e tin hieu kinh nay cho en mot bai ke bon cau roi
a cho ai chung xem. Ong suy ngh nh the roi giai noi cho ngi khac nghe, phai biet ngi o
lien nhap tam muoi (chanh nh) hien sc than c tho ky qua Vo Thng Chanh ang Chanh
thong lay tay phai chan lay coi nc Dieu Hy e Giac.According to the Vimalakirti Sutra,
vao coi Ta Ba nay. Cac Bo Tat va chung Thanh Chapter Twelve, Sariputra asked Vimalakirti:
Van cung cac Thien, nhn co than thong eu cat Where did you die to be reborn here?
 3052
Vimalakirti asked back: Is the (sravaka) Dharma
which you have realized subject to death and
rebirth? Sariputra replied: It is beyond death and
birth. Vimalakirti asked: If there is neither birth
nor death, why did you ask me: Where did you
die to be reborn here? What do you think of
illusory men and women created by an illusionist;
are they subject to death and birth? Sariputra
replied: They are not subject to death and birth.
Have you not heard the Buddha say that all things
are illusions? Vimalakirti said: Yes, if all things
are illusions, why did you ask me where I died to
be reborn here? Sariputra, death is unreal and
deceptive, and means decay and destruction (to
the worldly man), while life which is also unreal
and deceptive means continuance to him. As to
the Bodhisattva, although he disappears (in one
place) he does not put an end to his good (deeds),
and although he reappears (in another) he
prevents evils from arising. At that time, the
Buddha said to Sariputra: There is a (Buddha)
land called the realm of Profound Joy whose
Buddha is Aksobhya Buddha where Vimalakirti
disappeared to come here. Sariputra said: It is a
rare thing, World Honoured One, that this man
could leave a pure land to come to this world full
of hatred and harmfulness! Vimalakirti asked
Sariputra: Sariputra, what do you think of sunlight;
when it appears does it unite with darkness?
Sariputra replied: Where there is sunlight, there
is no darkness. Vimalakirti asked: Why does the
sun shine on Jambudvipa (this earth)? Sariputra
replied: It shines to destroy darkness.
Vimalakirti said: Likewise, a Bodhisattva,
although born in an unclean Buddha land, does not
join and unite with the darkness of ignorance but
(teaches and) converts living beings to destroy the
obscurity of klesa. As the assembly admired and
wished to see the Immutable Tathagata, the
Bodhisattvas and sravakas of the pure land of
Profound Joy. The Buddha who read their thoughts
said to Vimalakirti: Virtuous man, please show
the Immutable Tathagata and the Bodhisattvas
and sravakas of the land of Profound Joy to this
assembly who want to see them. Vimalakirti
thought that he should, while remaining seated,
take with his hand the world of Profound Joy with
its iron enclosing mountains, hills, rivers, streams,
ravines, springs, seas, Sumerus, sun, moon, stars,
planets, palaces of heavenly dragons, ghosts,
spirits and devas, Bodhisattvas, sravakas, towns,
hamlets, men and women of all ages, the
Immutable Tathagata, his bo-tree (bodhi-tree) and
beautiful lotus blossoms, which were used to
perform the Buddha work of salvation in the ten
directions, as well as the tree flights of gemmed
steps linking Jambudvipa (our earth) with
Trayastrimsas by which the devas descended to
earth to pay reverence to the Immutable
Tathagata and to listen to his Dharma, and by
which men ascended to Trayastrimsas to see the
devas. All this was the product of countless merits
of the realm of Profound Joy, from the Akanistha
heaven above to the seas below and was lifted by
Vimalakirti with his right hand with the same ease
with which a potter raises his wheel, taking
everything to earth to show it to the assembly as if
showing his own head-dress. Vimalakirti then
entered the state of samadhi and used his
supramundane power to take with his right hand
the world of Profound Joy which he placed on
earth. The Bodhisattvas, sravakas and some devas
who had realized supramundane said to their
Buddha: World Honoured One, who is taking us
away? Will you please protect us? The
Immutable Buddha said: This is not done by me
but by Vimalakirti who is using his supramundane
power. But those who had not won
supramundane powers neither knew nor felt that
they had changed place. The world of Profound
Joy neither expanded nor shrank after landing on
the earth which was neither compressed nor
straitened, remaining unchanged as before. At that
time, Sakyamuni Buddha said to the assembly:
Look at the Immutable Tathagata of the land of
Profound Joy which is majestic, where the
Bodhisattvas live purely and the (Buddhas)
disciples are spotless. The assembly replied:
Yes, we have seen. The Buddha said: If a
Bodhisattva wishes to live in such a pure and
clean Buddha land, he should practise the path
trodden by the Immutable Tathagata. When the
pure land of Profound Joy appeared fourteen
nayutas of people in this saha world developed the
mind set on supreme enlightenment, and vowed to
be reborn in the realm of Profound Joy.

Sakyamuni Buddha then prophesied their coming
rebirth there. After the (visiting Bodhisattvas had
done their) work of salvation for the benefit of
living beings in this world, the pure land of
Profound Joy returned to its original place. And
this was seen by the whole assembly. The Buddha
then said to Sariputra: Have you seen the world
of Profound Joy and its Immutable Tathagata?
Sariputra replied: Yes, World Honoured One, I
have. May all living beings win a pure land similar
to that of the Immutable Buddha and achieve
supramundane powers like those of Vimalakirti!
World Honoured One, we shall soon realize a
great benefit resulting from our meeting and
paying obeisance to this man now. And living
beings, hearing this sutra now or after the
Buddhas nirvana, will also realize a great benefit;
how much more so, if after hearing it, they
believe, understand, receive and uphold it or read,
recite, explain and preach it, and practice its
Dharma accordingly? He who receives this sutra
with both hands, will in reality secure the treasure
of the Dharma-gem; if, in addition, he reads,
recites and understands its meaning and practices
it accordingly, he will be blessed and protected by
all Buddhas. Those making offerings to this man
(Vimalakirti), will through him automatically
make offerings to all Buddhas. He who copies this
sutra to put it into practice, will be visited by the
Tathagata who will come to his house. He who
rejoices at hearing this sutra, is destined to win all
knowledge (sarvajna). And he who can believe
and understand this sutra, or even (any of) its four-
line gathas and teaches it to others, will receive
the (Buddhas) prophecy of his future realization
of supreme enlightenment.
Phap Tng Tong: Dharmalaksana (skt).
(I) Con goi la Du Gia Tong, Nhiep Luan Tong
hay Duy Thc TongAlso called Yogacara
Sect, Samparigraha School, or Consciousness-
Only School.
1) Theo Giao S Junjiro Takakusu trong quyen
Cng Yeu Triet Hoc Phat Giao, Phap
Tng co ngha la nhng s tng bieu hien ideation. In short, holding that nothing but
cua cac phap. Phap ay ch cho cac s the ideation exists. As to ontology this school
thuoc vat chat va tinh than (sac va tam), bi v
oi tng chnh cua tong phai nay la truy cu
ve ban chat va pham tnh cua moi hien hu.
3053
S To cua tong phai nay la Ngai Vo Trc,
anh ruot cua ngai The Than, tac gia cua bo
Du Gia S a Luan. Tai An o, au tien
tong nay c goi la Du Gia Tong, ch cho s
thc hanh ve phep quan tng. Sau khi tr ve
vi ai Tha, The Than a tap ai thanh cac
quan iem triet hoc cua Du Gia Tong, a quy
nh chu iem cua tong nay la Duy Thc,
at s hien hu cua tat ca ngoai gii ni thc.
Noi tat la ch co thc hien hu. Tren phng
dien the tanh luan, tong nay ng gia cac
tong phai chap Hu va chap Vo. No
khong chap vao hoc thuyet tat ca moi s the
eu hien hu, v quan niem rang khong co g
ngoai tac ong cua tam, cung khong chap vao
hoc thuyet chang co g hien hu, v qua quyet
rang co s hien hu cua cac thc. Tong nay
hoan toan tan ong hoc thuyet Trung ao,
khong bao gi i en cc oan cua chu trng
hu luan cung nh vo luan. Nh vay tong
nay co the c menh danh la Duy Tam
Thc Tai Luan hay Thc Tam Luan. Danh
hieu chnh thc cua no la Duy Thc, hay
Tanh Tng Hoc, khao cu ve ban tanh va s
tng cua cac phapAccording to Prof.
Junjiro Takakusu in The Essentials of
Buddhist Philosophy, Dharma-laksana means
Characteristics of Dharma, Dharma here
denoting things substantial and mental, or
matter and mind, for the chief object of this
school is to investigate the nature and
qualities of all existences. The first founder of
the school was Asanga, an elder brother of
Vasubandhu, who was the author of the text
Yogacara-bhumi. In India the school was
formerly called Yogacara, which means the
practice of self-concentration. Vasubandhu,
when he was converted to Mahayana by his
brother and succeeded in the systematizing
the philosophical views of the Yogacara
School, designated the tenet of the school as
Mere Ideation (Vijnaptimatra), attributing the
existence of all the outer world to inner
stands between the realistic and nihilistic
schools, given above. It adheres neither to
the doctrine that all things exist, because it

takes the view that nothing outside the mind
(mental activity) exists, nor to the doctrine
that nothing exists, because it asserts that
ideations do exist. It firmly adheres to the
doctrine of the mean, neither going to the
extreme of the theory of existence nor to that
of non-existence. This school can, therefore,
be called the ideal-realism or Ideation
Theory. The academic name of this school is
Mere Ideation, or Vijnaptimatra (Ideation
Only), a study of Nature and Characteristics
of dharmas or elements.
2) Phap Tng tong tuy la duy thc, lai dung
khuon mau cua phng phap phan tch dung
trong cac tong phai thuoc Thc tai va H vo
luan, va phan the gii hien hu lam nam loai,
gom 100 phap (see bach Phap Phap Tng
Tong). Mot ac iem la tong nay chia Tam
lam tam thc, moi thc la mot thc tai biet e) Thc th sau, bay, va tam luon luon da vao
lap. Khong co tong phai nao khac trong Phat
Giao co mot hoc thuyet nh the. Them vao
nam thc (nhan, nh, ty, thiet, than) con co
giac quan th sau, y thc; thc th bay, t y
thc; va thc th tam la tang thc. Hai thc
bay va tam c goi la mat na va a lai da
thc: The Dharmalaksana, though idealistic,
takes the model of the analytical method used
in the Realistic and Nihilistic Schools, and
classifies the world of becoming into five
categories which are subdivided into one
hundred dharmas (see Bach Phap Phap Tng
Tong). A special of this school is that the mind
is divided into eight consciousnesses, each
being a separate reality. No other school of
Buddhism has such a doctrine. In addition to
the first five mental faculties (eye, ear,
tongue, skin-sense or consciousnesses) there
are the sixth, the sense-center, a general
perceiving organ or conscious mind; the
seventh, the thought-center or the self-
conscious mind, and the eight, the store-
center or store-consciousness. The last two
are called Manas (thought) and Alaya (store-
consciousness).
a) Trong so tam thc nay, nam phan au hop
thanh thc (vijnana): Among these eight
consciousnesses the former five constitute the
sense-consciousness (Vijnana).
3054
b) Th sau la trung tam giac quan tao cac khai
niem do nhng tri giac at c t the gii
ben ngoai: The sixth, the sense-center, forms
conceptions out of the perceptions obtained
from the outside.
c) Th bay la y (manas): The seventh is thought
(Manas)Mat na thc la trung tam t tng,
suy ngh, yeu cau va suy luan da tren nen
tang y thcThe seventh, the thought-center,
thinks, wills and reasons on a self-centered
basis.
d) Th tam la tam (citta): The eighth is mind
(citta)Thc th tam la A Lai Da thc, cha
gi nhng chung t, ngha la gi nhng hieu
qua hay nang lc cua tat ca nhng hien
hanhThe eighth, the store-center, store
seeds, i.e., keeps efficiency or energy for all
manifestations.
nhau ma hoat ong, bi v thc th sau la tam
iem chung cho tri giac va tri nhan hng noi;
no hoat ong hng ngoai da tren mat na
thc, ma thc nay lai da tren a lai da thc.
Mat na ap ng cho t thc, t quan tam hay
nhng xu hung v ky. Nhiem vu chu the cua
thc th tam c thc th bay xem nh la
Nga mac dau trong thc te khong co g la
Nga ca. Y tng ve Nga gia ao nay lam
nhiem o tat ca nhng t tng khien khi day
y tng ve ca the hay t nga: The sixth, the
seventh and the eighth always act on one
another, for The sixth is the general center of
perception and cognition inwardly which acts
outwardly on the basis of the thought-center
which inturn acts on the basis of the all-storing
center. The Manas is responsible for self-
consciousness, self-interest, or selfish
motives. The subjective function of the eighth
is seen and regarded by the seventh as self
(atman) thought in reality there is no such
thing as self. This false idea pollutes all
thoughts and gives rise to an idea of
individual or personal ego or soul.
3) For more information, please see Tam Chung
Hien Hu.
(II) Con goi la ai Tha Duy Thc Tong. Tong
nay chia giao phap cua Phat ra lam ba thi
kyMahayana Dharmalaksana school (Duy

Thc Tong) which devides the Buddhas
Teaching into three periods in which he
taught:
1) A Ham: The unreality of the ego.
2) Bat Nha: The unreality of the djarmas.
3) Giai tham mat: Sandhinirmocana-sutraThe
middle or uniting way.
(III) Nhiep Luan Tong la tien than cua Phap
Tng Tong. Mot tac pham tieu bieu cua ai
Tha Duy Tam Luan c goi la Nhiep ai
Tha Luan, do Vo Trc viet vao the ky th
5, va The Than chu giai, c Phat Thu dch
sang Han van vao nam 531, va Cha n e dch
vao nam 563; lai c ngai Huyen Trang dch
lan na vao khoang 648-649. Trong cac ban
dch nay, ban th hai cua Chan e lam can
ban cho Nhiep Luan Tong Trung Hoa. Chan
e que Ujjayini, co le quan he en ai hoc
Valabhi, mot trung tam hoc Phat, ong en
Trung Hoa nam 548, va trong khoang thi
gian t o en nam 557, ong a dch 32 tac
pham. Ngi ta noi ong cung viet tren 40 tac
pham khoang 200 quyen. oi tng chnh cua
ong la truyen ba hoc thuyet A Ty at Ma Cau
Xa va Nhiep ai Tha Luan. Hoat ong van
hoc va ton giao cua ngai dng nh a co anh 1) Dong au tien la vao the ky th nam, truyen
hng ln trong tam kham cua ngi Trung
Hoa qua s kien ngai a co nhng e t tai ba
sau nay. Chan e la ngi a thiet lap Cau
Xa va Nhiep Luan Tong. Hoat ong cua ong
c xep ngang hang vi ngai Cu Ma La
Thap, ngi xuat hien trc ngai, va Huyen
Trang ngi sanh ra sau ngaiThe
Samparigraha (She-Lun) school,
forerunner of the Dharmalaksana School. A
representative work of Mahayana idealism
named the Acceptance of the Great Vehicle
(Mahayana-samparigraha) was written by
Asanga in the fifth century, annotated by
Vasubandhu (420-500), and translated into
Chinese in 531 by Buddhasanta, in 563 by
Paramartha, and again by Hsuan-Tsang during
648-649). Of these, the second, Paramarthas
translation, laid the foundation of the She-Lun
School in China. Paramartha, a native of
Ujjayini, probably connected with Valabhi
University, a center of Buddhist learning,
came to China in 548, and between that time
3055
and 557 translated thirty-two texts. He is also
said to have written more than forty works,
altogether amounting to two hundred Chinese
volumes. His chief object was to propagate
the doctrine of the Abhidharma-kosa and the
Mahayana-samparigraha. His literary and
religious activity seems to have greatly
influenced the Chinese mind of the time as is
testified by the fact that he had many able
pupils under him. Paramartha founded the
realistic Kosa School, as we have seen
before, and the Samparigraha School. His
activities can be compared only with
Kumarajiva who came before him and Hsuan-
Tsang who came after him.
(IV) Cac dong truyen thaLines of transmission:
Theo Giao S Junjiro Takakusu trong Cng
Yeu Triet Hoc Phat Giao, An o, sau khi
The Than tch diet, dng nh co en ba
dong truyen tha cua Du Gia Duy Tam
LuanAccording to Prof. Junjiro Takakusu in
The Essentials of Buddhist Philosophy, in
India, after the death of Vasubandhu, there
seem to have been three lines of transmission
of Yogacara Idealism.
chi Tran Na (Dignaga), Vo Tanh (Agotra) va
Ho Phap (Dharmapala); trung tam dong nay
la trng ai hoc Na Lan a. Gii Hien goc
ngi Na Lan a va v e t la Huyen Trang
cung thuoc dong nay: The first was the line of
Dignaga in the fifth century, Agotra, and
Dharmapala whose center of transmission was
the Nalanda University. Silabhadra of Nalanda
and his Chinese pupil Hsuan-Tsang belong to
this line.
2) Dong th hai la truyen chi c Tue
(Gunamati) va An Hue (Sthiramati) ma ni
truyen tha dng nh la ai hoc Valabhi;
Chan e, sang to Nhiep Luan Tong Trung
Hoa thuoc dong nay: The second was the line
of Gunamati and Sthiramati whose center of
transmission seems to have been Valabhi
University; Paramartha, the founder of She -
Lun School in China, belongs to this line.
3) Dong th ba la truyen chi cua Nan a
(Nanda), ngi ma giao ngha c Chan e
theo uoi, va Thang Quan (Jayasena) ngi

a tng giang day nhieu van e cho Huyen
Trang. Dong truyen tha chot nay khong phat
trien may An o va dng nh sm bien
mat sau o: The third was the line of Nanda,
whose tenet was followed by Paramartha, and
Jayasena, who instructed Hsuan-Tsang on
certain questions. This last line of
transmission did not flourish much in India
and seemed to have soon disappeared.
Phap Tng T ien: Bo t ien giai thch nhng
thuat ng cua Phap Tng Tong, c mot hoc gia
Phat giao ten Chau Hoang bien soan vao nam
1937A dictionary that explains terms of the Fa-
Hsiang-tsung (Dharmalaksana (skt), composed by
a Buddhist scholar named Chou Heng in 1937.
Phap Tng: Dhamma-sanna (p)Tng (tri
thc) cua phapPerception of mind-objects.
Phap Tng: Mot v thay co the dung chanh phap
e uon nan e tDharma workman, a teacher
able to mould his pupil.
Phap Ty Lng: T mot bo phan s vat ma suy ly
ra cac bo phan khac. Dung cai nay ma lng nh
ra cai kia, nh lay cai sanh ma suy luan ra cai
chetInference from recognized law or inferring
one thing from another, as from birth deducing
death.
Phap Uan: Dharma-skandha (skt)Giao thuyet
Phat phapThe Buddhas detailed teaching.
Phap Uan Tuc Luan: Dharma-skandha-pada-
sastra (skt)Element-groupLuan ve giao
thuyet Phat phap, bo ai Tap (cac yeu to chat
ong lai vi nhau), c viet bi ngai Xa Li
Phat. Phap Uan Tuc Luan, mot trong cac bo sach
cua Bo Luan Tang cua Bo phai Thuyet Nht Thiet
Hu Bo, c viet bi ngai Xa Li Phat, trnh bay
cac yeu to chat ong la vi nhau, nh phien nao,
gii, uan va cac viec thc hanh can thiet e at ti
qua v A La HanTreatise on the Buddhas
detailed teachingTreatise on the Element-
group, written by Sariputra. One of the books of
the Sarvastivadin Abhidharma Pitaka, written by
Sariputra, discussion of the klesas, ayatanas, and
skandhas, and the practices required to gain
Arahantship.
Phap Uy c Lc: The august power of Dharma.
Phap Uyen: Vn Phap, ch Phat Giao nh mot
khu vn sum sue ti totThe garden of
Dharma, Buddhism.
3056
Phap Uyen Can Thanh: Ngi khong mang hnh
thc xuat gia, nhng dung quyen the va a v cua
mnh e lam cho vn Phap, ch Phat Giao nh
mot khu vn ngay cang sum sue ti tot hn
Laypeople who use their authority and influence
to make the garden of Dharma or Buddhism
better and better.
Phap ng: Tuy theo nhu cau cua chung sanh ng
hien Phap thanDharmakaya response, its
response to the needs of all.
Phap Van: Van chng Phat GiaoThe literature
of Buddhism.
Phap Van:
1) Dharmamegha (skt)Phat phap nh am
may li nhuan chung sanhBuddhism as a
fertilizing cloud.
2) (467-529): Ten cua mot v danh Tang Trung
Hoa vao the ky th V. Phap Van c xem la
mot trong "ba ai hoc gia vao thi nha
Lng," va la ngi ang tin cay vao bac nhat
ve loi thuyet giang kinh Phap Hoa thi o. S
bien soan nhieu luan e, nhng ch con lai
ban "Phap Hoa Ngha Ky". Vua Lng Vu e
(502-550) bo nhiem S Phap Van tru tr chua
Quang Trach, ni ay S thuyet giang kinh
ai Bat Niet Ban va kinh Phap Hoa. Nam
518, S hp tac vi S Tang Gia Bat a La
phien dch nhng ban kinh nh Van Thu S
Li Van Kinh. Ngi ta noi dau benh hoan S
van tiep tuc thuyet giang cho en cuoi i vao
nam 529, S tho 63 tuoiName of a Chinese
famous monk in the fifth century. He was one
of the so-called "Three Great Scholars of the
Liang Period," and was the supreme authority
on the Lotus Sutra. He wrote numerous
treatises and commentaries but only the Fa
Hua I Chi is extant. The Emperor Wu of the
Liang appointed him as the head of the
prestigious temple Kuang Chai Ssu where he
lectured on the Mahaparinirvana Sutra and
Lotus Sutra. In 518 he cooperated with
Samghabhadra in translating texts such as the
Wen Shu Shih Li Wen Ching. It is said that he
continued lecturing, despite illness, until the
end of his life in 529 at the age of sixty-three.
3) (1088-1158): Ten cua mot v danh Tang Trung
Hoa vao thi nha Tong (960-1279)Name of
a Chinese famous monk who lived in the Sung
 3057

Dynasty in China. Phap Van Tam Vo Nh e Luan: The Treatise

Phap Van ang Giac: Giai oan sau khi vt qua on Mental Negation and the Two TruthsSee
Phap Van a la ang Giac a hay giac ngo pho Tam Vo Nh e Luan.
tr (t ay e Phat qua ch con mot a cuoi cung Phap Vat: Cac vat pham cung dng Tam Bao
la Dieu Giac)The stage after the tenth nh nh kinh sach, rng trap, ruong vn, thc
bodhisattva stage, that of universal knowledge, or an, hng, hoa, nhang, en, kinh sach, giao thuyet,
enlightenment. van vanOfferings to the Triratna, i.e., sutras,
Phap Van a: Dharmamegha-bhumi (skt)Land trunks, boxes, rice fields, food, goods, incense,
of dharma clouds, or the ground of the Dharma lamps, scriptures, the doctrine, etc.
cloudStage of the dharma cloudThe stage of Phap V: Dharmaniyamata (skt)1) Chan Nh:
attaining to the fertilizing powers of the Law- The bhutatathata, Dharma state2) V cam lo cua
cloudGiai oan may phap chan ly cua hanh gia phap: The sweet-dew taste or flavour of the
lam li lac chung sanh. ay la giai oan th mi dharma3) Th t hay on nh cua cac s vat,
ni ma Phat phap tiet ra nhng giot sng mai tinh moi moi trong v tr rieng cua no: Orderliness or
khiet. Bo Tat a thc hien moi hieu biet va pham fixedness of things, each in its own position4)
chat vo han. Trong giai oan nay, Bo Tat thc Ngoi th cua mot v Tang: The grade or position
hanh hanh nguyen cu o ong eu het thay of a monk.
chung sanh, giong nh ma ri tren van hu khong Phap V T Than: V cua Phap lam thang hoa
phan biet. Phap than Bo tat ay u. Phat qua v tinh thanThe taste of the Dharma lifting the
cua Bo tat c ch Phat tho ky. Trong giai oan spirit or the flavor of the Dharma soothing the
nay, Bo Tat chng ngo c s minh tng mot soul.
cach vien man, biet c s huyen b cua s sinh Phap V T Tai Chng: Non-attainment of
ton, va c ton sung la mot bac hoan my. Ky complete mastery of all things.
that, ay la a v cua c Phat bieu hien ni mot Phap Vien (991-1076): Ten cua mot v Thien s
Bo Tat (en ay Bo Tat a thanh Phat). Trong giai Trung Hoa, thuoc tong Lam Te vao thi nha Tong
oan nay v Bo Tat co the giang phap cho tat ca (960-1279)Name of a Chinese Zen master of
the gii mot cach bnh ang nh nhng am may the Lin-chi Sect in the Sung dynasty.
tuon xuong nhng cn ma ln trong mua ai han Phap Vien (409-489): Ten cua mot v danh Tang
vayThe stage of the Cloud of Teaching in which Trung Hoa vao thi nha Nam Te (497-502)
one benefits all sentient beings with the Law Name of a Chinese famous monk who lived in the
(Dharma). This is the tenth Bodhisattva stage, Southern Ch'i Dynasty in China.
when the dharma everywhere drop their sweet Phap Vong: B la trong viec nhn sai thc tng
dew. The stage of attaining to the fertilizing cua hien tngDeceived in regard to the reality
powers of the Law-cloud (the Cloud of Teaching). of phenomena.
Bodhisattva has realized all understanding and Phap Vo Biet Chan Nh: S vo sai biet khach
immeasurable virtue. The dharmakaya of the quan cua chan nhObjective indifferentiation of
bodhisattva is fully developed. In this stage, the thusness.
Bodhisattva benefits all sentient beings with the Phap Vo Kh Lai Tong: Tong phai tin rang ch
Law just as a cloud sends down rain impartially on co hien tai la thc hu, con qua kh va v lai eu
all things. His Buddhahood is confirmed by all khong thc, c ai Chung Bo tha nhanAll
Buddhas. In this he acquires perfection of elements devoid of motion hither and thither, the
contemplation, knows the mystery of existence, reality of present and unreality of past and future,
and is consecrated as perfect. In fact, this is the as admitted by the Mahasanghika School.
stage of the Buddha who is represented by such a Phap Vo Nga: Dharmanairatmya(skt)Doctrine
Bodhisattva (he attains Buddhahood). In this stage, of the non-self (non-substantiality of things)No
the Bodhisattva is able to preach the Dharma to all permanent individuality in or independence of
the world equally, just as the rainclouds pour thingsSelflessness of thingsVan hu khong co
down heavy rains during droughtSee Thap a. thc nga, khong co t tnh, khong oc lap. Cai y
 3058

niem cho rang khong co t tnh hay nga tao nen giang giai ung theo Chanh Phap mot cach vo
tnh ac thu cua moi s vat c nhng ngi theo ngaiUnderstand all the letters of the law
Phat Giao ai Tha khang nh la ac biet cua ho (Dharma) or unobstructed (unlimited) eloquence
ch khong phai cua Tieu Tha. Y niem nay that t in Dharma, one of the four unobstructed
nhien v y niem ve khong tnh la mot trong eloquences according to Mahayana Doctrine.
nhng ac iem noi bac nhat cua ai Tha, nen Wisdom or power of explanation in
that la t nhien khi cac hoc gia ai Tha ac unembarrassed accord with the Law, or Buddha-
Phap Vo Nga mot v tr noi bac trong triet hoc truthSee T Vo Ngai.
cua ho. Trong Kinh Lang Gia, c Phat day: Khi Phap Vo Niem: No-thought dharmaSee Vo
mot v Bo Tat Ma ha tat nhan ra rang tat ca cac Niem Phap.
phap eu thoat ngoai tam, mat na, y thc, ngu Phap Vo Vi: Asamskrta dharma (skt)
phap, va ba t tnh, th v ay c goi la hieu ro Asankhata-dhamma (p)Visankara-dhamma
thc ngha cua Phap Vo Nga.Things are (p)Unconditioned or unproduced dharmaSee
without independent individuality, i.e. the tenet Vo Vi Phap.
that things have no independent reality, no reality Phap Vu:
in themselves. The idea that there is no self- 1) Ma Phap lam tham nhuan chung sanh: The
substance or Atman constituting the rain of Buddha-truth which fertilizes all
individuality of each object is insisted on by the beings.
followers of Mahayana Buddhism to be their 2) Mai nha Phat Phap: Dharma roof, or canopy.
exclusive property, not shared by the Hinayana. 3) T Vien: Monastery.
This idea is naturally true as the idea of no self- Phap Vu Bat Khong: Fruitful showering of the
substance or Dharmanairatmya is closely rain of TeachingMa phap bat khong, v ni vo
connected with that of Sunyata and the latter is lng can tanh cua chung sanh, ch Bo Tat
one of the most distinguishing marks of the phng tien khai th hanh nht thiet tr khien tru
Mahayana, it was natural for its scholars to give Phat ao. ay la mot trong mi th thanh tu cua
the former a prominent position in their ch ai Bo Tat. Ma phap vu bat khong ngha la
philosophy. In the Lankavatara Sutra, the Buddha v ni vo lng can tanh cua chung sanh ma
taught: When a Bodhisattva-mahasattva phng tien khai th hanh nht thiet tr khien tru
recognizes that all dharmas are free from Citta, Phat aoFruitful showering of the rain of
Manas, Manovijnana, the Five Dharmas, and the Teaching, expediently revealing the practice of
Threefold Svabhava, he is said to understand well universal knowledge to countless beings of
the real significance of Dharmanairatmya. various faculties and causing them to abide in the
Phap Vo Nga Thuyet: Thuyet day ve phap vo path of Buddhahood. This is one of the ten kinds
ngaDoctrine of non-substantiality of the of fruitfulnesses of Great Enlightening Beings.
dharma. Fruitful showering of the rain of Teaching means
Phap Vo Nga Tr: Dharmanairatmyajnana (skt) expediently revealing the practice of universal
Knowledge of the non-substantiality of dharma knowledge to countless beings of various faculties
Cai tr cua phap vo nga hay nang lc ve nhan biet and causing them to abide in the path of
nh o ma cai chan ly ve Phap Vo Nga c BuddhahoodSee Mi Bat Khong Ma Ch ai
chap nhanThe knowledge or wisdom of the Bo Tat at c Khi Chng Quang Minh Tang
dharmanairatmya, or the power of cognizance Tr.
whereby the truth of Dharmanairatmya is Phap Vu Cc: Chn phap vu, ch Bo Tat v ai
accepted. The wisdom that recognize there is no chung ma thuyet phap khong khiep nhcThe
permanence in things. feet of rain of teaching, lecturing to the masses
Phap Vo Ngai Tr: Wisdom of no impediment in without timidity.
regard to the dharmaThau triet van phap trong Phap Vu Tuc: Feet of rain of teachingSee Phap
kinh ien khong chng ngai, mot trong t vo ngai Vu Cc.
theo giao thuyet ai Tha. Tr tue hay kha nang Phap Vu T: Homushi (jap)Ban chat chnh xac

cua chc vu khong ro. V Tang gi chc vu nay co
le cung gi mot chc vu vi chnh quyen (chanh
quyen quan nhan tai Nhat Ban vao cuoi the ky th
XII)The exact nature of the position is unclear.
A monk holding this position would also have
been an official in the government (military
government in Japan in the end of the twelfth
century).
Phap Vc: Phap GiiThe realm of dharma.
Phap Vng: Dhammassami (p)Dharmaraja
(skt)Ho-O (jap)King of the dharmaPhap
Trung VngKing of the LawBuddha
Dharma KingKing of the dharmaPhat la bac
Phap Vng v ngai a chng ac va tr thanh mot
vi phap, va co kha nang s dung no mot cach t
do t tai, khong b le thuoc rang buoc vao bat c
mot phap naoRefers to the Buddha because He
has realized the dharma, become one with it and is
capable of
employing it freely.
Phap Vng Chi An: Chiec an cua Phap vng
Seal of King of the dharmaSee Phap Vng.
Phap Vng T: Kumara (skt)Kumarabhuta
(skt)Cu Ma La Phu aCu Ma La Phu
Phap Vng t hay Bo Tat, ngi ke tha ngoi v
cua Phat e noi truyen Chanh PhapSon of the
Dharma-kingBodhisattvaDharma
Prince of the DharmaPhat la vua cua cac phap
nen goi la Phap Vng. Ngai Van Thu S Li Bo
Tat noi nghiep day Phat phap nen c goi la
Phap Vng T. Trong hang Bo Tat, Ngai la
bac e nhat tr tue. Chang phai la bac co tr tue th
chang the nao hieu c Phat phap. Ngai la bac
thay day Phat phap nen goi Ngai la bac ai tr
tueThe Buddha is King of the Dharma.
Manjustri continued the vocation of teaching
wisdom, so he is called the Prince of the Dharma.
Among the Bodhisattvas, he is foremost in
wisdom. Without fearless genuine wisdom, you
cannot understand the Buddhas teaching. He is
the teacher of the Buddhas teaching, so he is
called the Bodhisattva foremost in wisdom.
Phap Vng T Tru: Cho tru cua Phap Vng
TAbode of the dharma-princeNgi con tinh
than cua bac Phap vng. Hnh thanh, ra khoi thai,
than lam Phat t. ay goi la phap vng t tru
As prince of the law or dwelling of a Dharma
Prince. Completely developed, they leave the
3059
womb and become sons of the Buddha. This is
called the dwelling of a Dharma Prince.
Phap Vng Vo Thng Tran Bao: Chan e
Phat phap la vua cua tat ca moi phap Ultimate
truth of Buddhism is King of all dharmas.
Phap Xa Li: Dharmakaya (skt)Kinh xa li
Phap than xa liThe sutrasSpiritual or
dharmakaya remains.
Phap Xa:
1) Bo th Phap: Giving of the Truth.
2) Mot loai hiep hoi hoang Phap, thng la do
Phat t tai gia to chcA kind of Dharma
Association, usually organized by lay people.
Phap Xuat Ly Knh: The Chan NhTheo ai
Tha Khi Tn Luan, the tng bon giac co bon
ngha tng t nh mot cai knh. Giac the chan
nh chan giam trong phien nao cua chung sanh,
goi la Nh Lai Tang, nay la khoi moi tiem cau
phien nao, thuan nht trong sang giong nh tnh
knh (tam gng trong lau chui th sach bui
bam)According to the Awakening of Faith,
there are four resemblances between a mirror and
the bhutatathata. The bhutatathata, like a mirror, is
not hindered by objectsSee T Knh.
Phap Xung (587-665): Ten cua mot v danh Tang
Trung Hoa vao thi nha ng (618-907)Name
prince of a Chinese famous monk who lived in the T'ang
Dynasty in China.
Phap X: Dharmayatana (skt)Dhammayatanam
(p)Mental objectsMind-object.
Phap X S Nhiep: c bao gom trong lanh vc
khai niemIncluded in the field of
conceptualization.
Phap Xng: Dharmayasa (skt)See am Ma Da
Xa.
Phap Xng (530-600): Dharmakirti (skt)Mot
trong nhng triet gia ln cua Phat giao ai tha,
va la ngi co anh hng rat ln ve truyen thong
nhan thc luanOne of the great philosophers of
Mahayana Buddhism and the most influential
figure in the Epistemological tradition.
Phap Y: Ho-e (jap)Phap PhucQuan ao cua
ngi tu hanhReligious dressSee Ca Sa.
Phap Y: Dharma-mati (skt)Dharma idea.
Phap Yeu:
1) Yeu ch hay cot loi cua chan ly: The
essentials of the truth.
2) Ngha tinh yeu va tinh tuy cua thien la s giac

ngo: Essential meanings and the heart or the
central part of Zen is an enlightenment.
Phap ao: Sramana (skt)Samano (p)Xa La
Ma NaTen khac cua Sa MonAnother name
for Buddhist monksSee Sa Mon.
Phat:
1) Phan Phat: To issueTo distributeTo give
outTo send.
2) Phat Khi: To shoot forthTo initiateTo
start.
Toc tren au: Hair of the head.
Phat Bo e Tam: Hotsu-Bodaishin (jap)Khi
len cai t tng ve s chng ngoTo vow to
devote the mind to bodhi, or to awake the thought
of enlightenmentSee Phat Tam Bo e.
Phat Chan: Noi len chan ly To exhibit the truth,
to tell the truth; to manifest the bhutatathata or
innate Buddha.
Phat Chan Quy Nguyen: Phat hien hay nhan thc
chan tanh san co cua chnh mnh, tr ve coi nguon
cua s thanh tnhTo discover or to conceive our
own innate Buddha-nature. To return to the source
of purification.
Phat Chan: To give alms to poor people.
Phat Chng: Hindrances of no friendly or
competent preceptor.
Phat C: M bay c hoi tu tap thien nhTo
open up an opportunity for cultivation of Zen.
Phat Dung: See ng C.
Phat Dng: Neu ra mot chu e e giai thch
To bring up a subject for interpreting.
Phat ai Nguyen: To make a strong resolve.
Phat au: V Tang coi ve viec cao toc trong t
vienA monk who is responsible for shaving hair
in a monastery.
Phat Giang: To commence expounding the truth
Phat Gii: Phat gii cho e t, e ho lay o ma tu
trTo bestow the commandments on a disciple.
Phat Hanh Thanh: Chiet Li an LaSee
Caritra.
Phat Hien Va ng au Vi Ham Muon:
Discover and face our desiresCharlotte Joko
Beck viet trong quyen 'Khong Co G ac Biet':
"Tr ngai cua con ngi xuat phat t nhng ham
muon. Tuy nhien, khong phai tat ca nhng ham
muon eu tao ra tr ngai. Co hai loai ham muon:
oi hoi (toi phai co cai nay) va cac ieu a
3060
chuong. Cai a chuong von d vo hai; chung ta co
the co nhieu nh chung ta muon. Ham muon theo
loai oi hoi phai c thoa man, chnh no la tr
ngai. Nh the chung ta b mot cn khat thng
xuyen, va e lam du i cn khat, chung ta co gan
mot cai ong nc vao voi nc tren bc tng
cuoc i. Chung ta tiep tuc tin tng rang nh cai
voi nc o, chung ta co the luon luon co c
nc ma chung ta can... Nhng chung ta phai gan
cai ong vao voi nc nao e lam du i cn khat ?
Cai voi nay co the la mot cong viec ma chung ta
ang mong co c. Cai voi kia co the la mot
ngi 'ban i tot', hoac 'mot a con ngoan'. La
lung thay, en mot luc, chung ta lai khong tha
thiet, vi nhng mong i ay. Luc o, chung ta
phat hien mot voi nc khac ma trc kia chung ta
cha he thay. Chung ta lai gan cai ong cua chung
ta vao va sung sng nhan thay nc tuon ra manh
me. Chung ta ngh: 'c roi o, ta a co c roi
o!' Va roi cai g xay ra? Them mot lan na, nc
lai tat. Chung ta a mang nhng oi hoi vao trong
tu tap va them mot lan na chung ta lai b khat.
Viec tu tap tr thanh mot qua trnh that vong trien
mien. Chung ta phai biet rang nhng g ma chung
ta oi hoi va ngay ca khi chung ta co c nhng
ieu chung ta muon, cuoi cung lam cho chung ta
that vong. ieu phat hien nay chnh la thay cua
chung ta."Charlotte Joko Beck wrote in Nothing
Special: "Our human trouble arises from desire.
Not all desires generate problems, however.
There are two kinds of desires: demands (I have to
have it) and preferences. Preferences are
harmless; we can have as many as we want.
Desire that demands to be satisfied is the problem.
It's as if we feel constantly thirsty, and to quench
our thirst, we try to attach a hose to a faucet in the
wall of life. We keep thinking that from this or
that faucet we will get the water we demand...
What are some of the faucets we try to attach
ourselves to, in order to quench our thirst? One
might be a job we feel that we must have. Another
might be 'the right partner,' or 'a child who
behaves as he or she should.' A strange thing
happens when we let go of all our expectations.
We catch a glimpse of yet another faucet, one that
has been invisible. We attach our hose to it and
discover to our delight that water is gushing forth.
We think, 'I've got it now! I've got it!' And what
 3061

happens? Once again, the water dries up. We have clear path toward attaining enlightenment, but
brought our demands into practice itself, and we enlightenment itself is not yet attained.
are once again thirsty. Practice has to be a process Phat Nguyen: To vowTo resolveTo make a
of endless disappointment. We have to see that vowMot Phat t chn thuan nen luon phat khi
everything we demand, and even when we get the nguyen rang: Phat tam Bo e, tin sau ly nhan
things we want, eventually disappoint us. This qua, oc tung kinh ien, khuyen tan ngi tu hanh,
discovery is our teacher." va cu o chung sanh.A devoted Buddhist
Phat Khi Bat Khong: Fruitful aspirationPhat should always vow: Awaken mind with a longing
khi bat khong ngha la lam cho chung sanh thc for Bodhicitta, deeply believe in the law of Cause
hanh ung nh li noi, thong at tat ca phap and Effect, recite Mahayana sutras, encourage
nghaFruitful aspiration means causing sentient other cultivators and save other sentient beings.
beings to do as they say and master the meanings Phat Nguyen Can Phai Khan Thiet: Vows (to
of all the teachings. become a Buddha or to be reborn in the Pure
Phat Khi Chung: Chung hoi ma Ngai Xa Li Land) should be earnestVows should be made
Phat a ba lan cung thnh khien cho c The Ton in earnest.
khi thuyet Kinh Phap HoaThe assembly which, Phat Nguyen L La Lay Le: To vow in a
Sariputra stirred the Buddha to begin his Lotus perfunctory mannerPhat t thuan thanh khong
Sutra sermons. nen phat nguyen l laDevoted cultivator should
Phat Khi Hanh Tr: Produces the knowledge of never vow in a perfunctory manner.
practices. Phat Nguyen Sm Thoat Luan Hoi : To vow to
Phat Khi Hue Hng Than: Bringing Forth the speedy escape the cycle of birth and death.
Fragrance of Wisdom Deity (Spirit). Phat Nguyen Vnh Cu: Eternal vows.
Phat Khi Nga Quy Tam: To produce a mind of a Phat Nhan Nghiep: Khien ngi noi nong va
hungry ghost (an evil mind or an evil thought). phien naoTo cause someone to lose temper and
Phat Kh: Bo iTo go offTo leave. to become afflictive.
Phat Lo: Apatthidesana (p & skt) Phat No: To get angryTo be in a rageTo lose
Apatthipradesana (skt)Pratidesana (skt)Ba La one's temper.
e Xa NiPhat lo, hay boc lo ro toi a pham Phat O: Noi nongTo lose one's temper.
phai khong mot chut nao dau diem To reveal Phat Phoi: See Phat lu.
To manifestTo confessConfessionTo Phat Quang:
confess ones negative actions to all Buddhas. 1) Phat ra anh sangTo send forth lightTo
Phat Lo: M ra, boc loConfessionSee Phat radiateSee Phong quang.
Lo. 2) Ten cua mot v danh Tang Trung Hoa vao
Phat Luan: Bo luan cua Hoang Phat ngoai ao thi nha ng (618-907)Name of a
(ngoai ao toc vang)The Sastra of the non- Chinese famous monk who lived in the T'ang
Buddhist Kapila. Dynasty in China.
Phat Lu: To deportDeportation. Phat Quang a: Prabhakari-bhumi (skt)Stage
Phat Minh: 1) Sang tao: To invent; 2) Neu len of illuminationThe stage of further
mot van e: To bring up a topic (subject); 3) Tnh enlightenmenta th ba trong Thap a Bo
ngo, hieu ra van e g sau mot thi gian hanh ong Tat. Giai oan mot v Bo Tat phat ra anh sang cua
hay suy ngh ngu muoi: To awaken, to become tr hue va hieu thau triet tnh cach vo thng cua
sensible after acting or thinking foolishly. tat ca s vat. Ngai thay ro tnh chat tam b cua
Phat Nghiep: Noi nong: To lose one's temper cuoc i va phat trien c tnh kien nhan bang
Phien nao: Afflictions. cach chu ng nhng kho khan va tch cc giup
Phat Ngo: Hotsu-Go (jap)Phat ngo la co kha sinh linh. Trong giai oan nay, sau khi a at
nang ngo ao hay thay c con ng dan en c noi quan tham sau, v Bo Tat phat ra anh
giac ngo, nhng cha at c giac ngo sang tr tue, at c nhan nhuc vien man va thoat
Awakened to the Way means the ability to see the khoi nhng me vong cua tu aoThe third of the
 3062

ten stages of the development of a Bodhisattva powerful energy capable of transforming our mind
into a Buddha. The stage of further enlightenment fully and completely. In Zen, "arousing the mind
where the emission of light in which one radiates of enlightenment" means to resolve to reach
the light of wisdom and bodhisattvas insight supreme enlightenment through actualization of
penetrates into the impermanence of all things, or the Bodhisattva path. An inner attitude made up of
where he gains insight into impermanence (anitya) great faith and great doubt.
of existence and develops the virtue of patience Phat Tam Cung Dng: To make an offering
(kshanti) in bearing difficulties and in actively with pious intent.
helping all sentient beings. In this stage of the Phat Tam ang: Ly tnh s y bnh ang, nen tam
emission of light, after having attained the deepest nang phat cung bnh ang. ay la mot trong bon
introspective insight, the Bodhisattva radiates the th bnh ang cua ch phap ke ca Chan NhThe
light of wisdom, gets the pefection of forbearance mind nature being universal, its field of action is
(ksanti) and becomes free from the errors of Life- universal. This is one of the four equalities of all
Culture (bhavana-marga)See Thap a. things, including the BhutatathataSee T Bnh
Phat Sanh Hy Lac Ke Thien Vng: Joy- ang.
Producing TopknotMot trong mi ao Li Phat Tam Tru: The purposive stageAn tru
Thien VngSee ao Li Thien Vng. ngay trong nhng hanh ong phat tam tu hanh. Do
Phat Sanh Phat anh: Usnisavyaya (skt) chan nh phng tien ma phat mi th tn tam
Vijaya (skt)Quang Sanh Phat anhToi Thang nay, tam tinh phat sang mi th dung xen vao,
Kim Luan Phat anhSee Toi Thang Phat anh. vien man thanh mot tam, goi la phat tam tru
Phat Sinh: To thriveTo produceTo growTo Abiding of awakening operation. Clear
initiate. understanding and mental control or the dwelling
Phat Tam: 1) Phat nguyen ni tam: Mental of the ground of regulation. The mind set upon
initiation or initiative, to make up ones mind; 2) Buddhahood or the mind that dwells of bringing
Phat Bo e Tam, hay phat tam nguyen cau vo forth the resolve. Good people use honest
thng Bo e: To start out for bodhi or perfect expedients to bring forth those ten minds of faith.
enlightenment, to show kindness of heart, give When the essence of these minds becomes
alms (see Phat Tam Bo e). dazzling, and the ten functions interconnect, then a
Phat Tam Bo e: Hotsu-bodaishin (jap)To single mind is perfectly accomplished. This is
develop BodhicittaPhat Bo e Tam co ngha la called the dwelling of bringing forth the resolve.
v vo thng Bo e ma phat tam va phat khi mot Phat Thap: Thap cung dng toc Phat (C s Cap
ong lc cao nhat khien ta tu tap e at en toan Co oc bach vi c Phat rang: Khi c The Ton
giac hay Phat qua e co the lam li ch toi a cho i du hanh cac quoc o, con khong co dp c
tha nhan. Ch nh tam Bo e chung ta mi co the nhn thay ngai, xin ngai ban cho con vat g e con
quen mnh e lam li ch cho ngi khac c. chiem ngng cung dng. c Phat ben ban cho
Thai o v tha cua tam Bo e chnh la nang lc mong tay va mot nhum toc. Cap Co oc ben xin
manh me chuyen hoa tam ta mot cach hoan toan phep Phat cho dng Phat Thap e toc Phat va
va triet e. Trong thien, phat tam bo e la quyet Trao Thap e mong tay Phat. c Phat a ha
tam (nguyen) at ti ai giac cao nhat bang cach khaA pagoda over a hair of Buddhas head.
thc hien con ng cua cac bac Bo Tat. Thai o Phat The: To vow.
noi tam bat nguon t ai tn va ai nghiDevelop Phat Th: Takuhatsu (jap)See Khat Thc.
Bodhicitta means resolve on supreme bodhi and Phat Thu:
develop a supreme motivation to cultivation to 1) Kasina (p)See Bien X (2).
achieve full enlightenment or Buddhahood in 2) Patthana (p)Bo sach e cap en nhng van
order to be of the most benefit to others. Only e lien quanThe Book of Causal Relation.
owing to the Bodhicitta we are able to dedicate Phat Thu ai Luan: Patthana-maha-pakarana
ourselves to working for the happiness of all (skt)ai Phat Thu LuanThe Book of Greater
beings. The dedicated attitude of Bodhicitta is the Causal RelationsSee Phat Thu Luan.

Phat Thu Luan: Patthama (p)Patthana (skt)
Bo V TrSach Phat Thu hay quyen sach e cap
en nhan qua tng quan, mot trong nhng bo
sach cua Bo Luan Tang cua trng phai Phat giao
Nguyen Thuy. Bo sach nay bien soan nhng tranh
luan ay u ve tanh duyen khiThe Book of
Causal Relations, one of the books of the
Theravadin Abhidhamma Pitaka. This book is
concerned with the causal relations, a full
discussion of pratitya-samutpada.
Phat Tr Luan: Jnanaprasthana (skt)Bo luan
noi ve s khi au tr tue, mot 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 tThe Setting
forth of Wisdom, one of the books of the
Sarvastivadin Abhidharma Pitaka, written by
Katyayaniputra, concerned with definition of
terms.
Phat Trien nh Lc: Development of the power
of concentrationMot trong ba muc tieu cua
Thien quan. ay la nh lc la nang lc hay sc
manh phat sinh khi tam c hp nhat qua s tap
trung. Ngi a phat trien nh lc khong con no
le vao cac am me, ngi ay luon lam chu ca
chnh mnh lan cac hoan canh ben ngoai, ngi ay
hanh ong vi s t do va bnh tnh hoan toan.
Tam cua ngi ay nh trang thai nc a lang
trong va tnh langOne of the three aims of
meditation. This is the power or strength that
arises when the mind has been unified and
brought to one-pointedness in meditation
concentration. One who has developed the power
of concentration is no longer a slave to his
passions, he is always in command of both himself
and the circumstances of his life, he is able to
move with perfect freedom and equanimity. His
mind becomes like clear and still waterSee Ba
Muc Tieu Cua Toa Thien.
Phat Trien Tanh Khong Theo Kinh Bat Nha:
Development of Sunyata in Prajna-paramita
SutraNeu tanh khong la hoan toan khong th
that la vo ngha. Do o, giai oan cuoi cung, Tanh
Khong ngha la phng tien cua cua tuc e va
chan e. Noi cach khac, mac du tuc e la hu vi
nhng lai can thiet cho viec at en chan e va
Niet Ban. Tat ca cac phap hien tng la khong,
nhng van t cac phap ay ma giac ngo. Theo Bat
3063
Nha Tam Kinh, trung tam cot loi cua van hoc kinh
ien Bat Nha a giai thch xuat sac y ngha nay
vi cau: Sac chang khac khong, khong chang
khac sac. Tuc e khong phai la vo dung trong
viec at en giac ngo, cung khong phai la khong
co moi quan he gia tuc e va chan e. V the,
Bat Nha la ban chat cua chan tr, thay cac phap
nh that, t o Bo Tat t tai, khong chng ngai,
khong s hai, vt qua cac vong tng ien ao
e ngai ung dung t tai bc vao the gian ban
phap thoai ve Tanh Khong cho tat ca chung
sanh. Khai niem Tanh Khong trong kinh ien Bat
Nha a m cho chung ta thay trong kinh ien Pali,
khai niem Khong c mo ta n gian vi y
ngha thc tai hien tng la khong, ch khong noi
ve ban the nh Tanh Khong trong van hoc Bat
Nha. Noi cach khac, khai niem Khong trong kinh
ien Pali nghieng ve lanh vc khong la vo nga,
cho ti khi co s xuat hien va phat trien cua ai
Tha, ac biet van hoc Bat Nha, lanh vc vo nga
c chia lam hai phan: nga khong va phap
khong, ngha la t chu the en khach the, t sau
can en sau tran, t s khang nh cua sanh hoac
khong sanh en s phu nh cua sanh hoac khong
sanh... eu trong khong. Cung co the noi rang,
khai niem khong trong kinh ien nguyen thuy la
nen tang cho s phat trien Tanh Khong trong van
hoc Bat NhaIf Sunyata is the total Sunyta, then
it is meaningless. According to the Mahayana
tradition, Sunyata is the Means of the Relative
Truth and the Ultimate truth. That is to say,
worldly truth, though not unconditional, is
essential for the attainment of the ultimate Truth
and Nirvana. The Hrdaya Sutra, the central of the
Prajna-paramita scriptures, has expanded this
significance by the emphasis words that Rupa
does not differ from Sunya or Rupa is identical
with Sunya. Relative truth is not useless in
achieving enlightenment, nor can it be said that
there is no relation between worldly and ultimate
truths. Thus, Prajna-paramita is of the nature of
knowledge; it is a seeing of things, it arises from
the combination of casual factors. From that,
Bodhisattvas have no hindrance in their hearts,
and since they have no hindrance, they have no
fear, are free from contrary and delusive ideas in
order that he can content himself with entering the
world to spread the Truth of Sunyata to all walks

of life without any obstacles. The concept of
Sunyata in Prajna-paramita Sutra opens our
knowledge that in Pali Nikaya, the concept of
Sunnata is diplayed very simple with the idea of
the reality and that sunnata in Panca Nikaya is
also the form of real nature, i.e., Sunyata in
Prajna-paramita texts. In other words, Sunnata in
Pali scriptures attached special importance to non-
self and until the appearance and development of
Mahayana, specially Prajna-paramita literature,
the the field of non-self is represented in two
parts: the non-substantiality of the self and the
non-substantiality of the dharmas, i.e., from
subjective to objective, from six internal sense-
bases to six external sense bases, from affirmation
of either being or non-being to denial of either
being or non-being, etc, are empty. The negation
of all things gives us to insight into the reality.
That is also to say, Sunnata in Pali Nikayas is the
foundation for the development of Prajna-
paramita literature.
Phat Trien Tam: S phat trien tam linhMind
developmentSpiritual developmentTheo Lat
Ma Geshe Kelsang Gyatso trong Phat Giao
Truyen Thong ai Tha, co tam tang lp tam phat chng ngo va at c Chanh ang Chanh giac.
sinh trong giac ngu; moi tang lp co mot dau hie u
rieng. Theo Giao S Junjiro Takakusu trong
Cng Yeu Triet Hoc Phat Giao, Mat giao hay
Kim Cang Tha Phat Giao la mot t ng dung e ca nhan hay tap the, hay tap trung vao mot e
ch cho tong ch b mat cao sieu, vt han ca Tieu
Tha va ai Tha. Theo ai S Hoang Phap, co nao o. Va ngi ta tin rang nhng cach thc tap
mi giai oan phat trien tam. Nhng giai oan
nao t thap len cao, cho thay s tien trien cua tam
thc con ngi theo thi gian, con nhng giai oan
cung phat trien khac cho thay tnh trang cua the
gii hng thngAccording to Lama Geshe
Kelsang Gyatso in Buddhism in Mahayana
Tradition, there are eight levels of mind
development during the sleep process. Each level
has a different sign. According to Prof. Junjiro
Takakusu in The Essentials of Buddhist
Philosophy, the Mystic Doctrine School or the
Buddhist Diamond Vehicle Vajrayana is a name
given to a higher mystic doctrine, transcending all
Hinayana and Mahayana doctrines. Such Diamond
Vehicle is only represented by Great Master Kobo
with his proposal of the ten stages of spiritual
development. These stages coming one above the
3064
other, show the timely progress of the human
mind, while other stages show the state of the
progressive worldSee Mi Giai oan Phat
Trien Tam Cua Tong Chan Ngon.
Phat Trien Toan The Con Ngi: Developing
Man As A WholeDanh t hanh thien khong
the nao tng ng c vi t bhavana ma
nguyen ngha la m mang va trau doi, ma la m
mang va trau doi tam. o la no lc nham xay
dng mot cai tam vang lang va an tru e co the
thay c ro rang ban chat that s cua tat ca cac
phap hu vi va cuoi cung chng nghiem c niet
ban. Phap hanh thien khong ch danh rieng cho
ngi An o hay ngi Trung Hoa, hay ch cho
thi c Phat con tai the, ma la cho tat ca moi
ngi, bat ke ho t au en, bat ke ho theo ton
giao nao hay thuoc chung toc nao. Thien tap
khong phai la phap mon mi co hom qua hay hom
nay. T vo th, ngi ta a hanh thien bang nhieu
phng cach khac nhau. Sau khi chng ngo, mot
lan c Phat a khang nh: Cha he bao gi va
se khong bao gi co s phat trien tam linh hay
thanh loc bn nh ni tinh than nao ma khong nh
hanh thien. Hanh thien la phng cach ma Ta a
Tat ca cac ton giao eu co day ve mot loai thien,
nham ren luyen tam tr e phat trien noi tam. Co
the la im lang nguyen cau, tung niem kinh thanh
muc, mot nhan vat hay mot y niem thieng lieng
tam linh ay, oi khi co the a en ket qua la nhn
thay thanh linh hay cac ang thieng lieng, e co
the noi chuyen vi cac ngai, hay nghe c tieng
noi cua cac ngai, hay mot vai chuyen huyen b co
the xay ra. Chung ta khong the ca quyet mot cach
chac chan nhng ieu o la nhng hien tng thc
co hay ch la ao tng, la tr tng tng, la ao
giac, hay ch la mot cai g ch hien hien trong tam
hay trong tiem thc. Nhng Phat t thuan thanh
nen luon nh rang, theo giao thuyet nha Phat, ta m
la mot nang lc co the gay nen tat ca nhng hien
tng tren. Cac kinh ien Phat giao co ghi rang do
chng at thien nh qua s phat trien cac giac
quan, con ngi co the ac than thong. Nhng mot
ieu cc ky quan trong phai nh la thien trong
Phat giao khong phai la trang thai t thoi mien
hay hon me. No la trang thai tam thanh tnh, trong
 3065

o cac duc vong va khat vong eu c khac cap theo quan iem cua con ngi, vi nhng cam
phuc, t o tam tr nen an tru va tnh thc. Hanh giac va kien thc cua con ngi. Ban chat nhng
thien chac chan khong phai la s lu ay t kho khan cua con ngi va phng cach giai quyet
nguyen e tach ri khoi cuoc song, cung khong nhng kho khan ay chu yeu thuoc ve tam ly. Phap
phai la thc tap cai g o cho kiep sau. Hanh thien thien va huyen b khong ton tai cung mot luc. o
phai c ap dung vao cong viec cua cuoc song la hai viec hoan toan khac biet nhau. Trong khi
hang ngay, va ket qua phai at c bay gi va huyen b a chung ta la khoi thc tai, th phap
ay. Thien khong phai tach ri vi cong viec hang thien hanh mang chung ta tr ve vi thc tai, v
ngay, ma no la mot phan cua i song. Chung ta qua phep hanh thien chan chanh chung ta co the
van tham gia cac hoat ong thng nhat, nhng thay c nhng ao vong va ao tng cua chnh
gi cho mnh thoat c canh hoi ha ron rp cua mnh khong b chung la doi na. ieu nay mang
thanh pho va nhng phien toai bc boi cua the en cho chung ta mot s chuyen hoa toan dien ve
gian, viec nay noi de kho lam, nhng neu co gang con ngi cua mnh. ieu nay la thao g nhng g
thien tap chung ta co the lam c. Bat c s ta a hoc the tuc. Chung ta lai phai dt bo nhieu
thien tap nao cung eu giup chung ta rat nhieu ieu ma trc kia chung ta a hoc va a thch thu
trong viec oi pho vi cac dien bien trong cuoc gi chat mot khi chung ta nhan ra rang chung ch
song mot cach tram tnh. Va chnh s tram tnh la nhng tr ngai ma thoiThe word meditation
nay se giup chung ta vt qua nhng kho au va really is no equivalent for the Buddhist term
phien nao trong i. Theo Phat giao, hanh thien la bhavana which literally means development
mot loi song. o la loi song tron ven ch khon g or culture, that is development of the mind,
phai la sinh hoat ri rac. Phap hanh thien la nham culture of the mind. It is the effort to build up a
phat trien toan the con ngi chung ta. Chung ta calm, concentrated mind that sees clearly the true
hay co gang at c s toan hao ay ay va nature of all phenomenal things and finally
ngay trong kiep nay, ch khong phai i en mot realizes Nirvana, the ideal state of mental health.
thi hoang kim nao o trong tng lai. Chung ta se Meditation is not only for Indian or Chinese
thanh g neu chung ta van tham gia nhng sinh people, or for the Buddhas time, but for all
hoat thng nhat ma khong vng mac, khong mankind at all times, regardless of their origin,
mac ket, khong rac roi vi nhng tr ngai cua the religion, or ethnic races. Meditation is not a
tuc. Chung ta co phai la nhng chan t cua c practice of today or yesterday. From beginningless
Nh Lai hay khong. Vang, chung ta ch thc la time, people have been practicing meditation in
nhng chan t cua c Nh Lai. Phat t chan different ways. After experiencing enlightenment,
thuan nen luon nh rang phap hanh thien c day the Buddha once confirmed: There never was,
trong Phat giao khong nham gap g tam linh vi and never will be, any mental development or
mot ang toi thng nao, cung khong nham at mental purity without meditation. Meditation was
en nhng chng nghiem huyen b, ma ch nham the means by which I gained supreme
thanh tu vang lang va tr tue, va ch vi mot muc enlightenment. All religions teach some kind of
ch duy nhat la at c s giai thoat khong lay meditation or mental training for mans inner
chuyen cua tam mnh. ieu nay ch thc hien development. It may take the form of silent
c khi chung ta tan diet moi nh bn tinh than prayer, reading individually or collectively from
ma thoi. Trong qua kh, nhieu ngi tin rang phap some holy scriptures or concentrating on some
hanh thien ch rieng danh cho ch Tang Ni ma sacred object, person or idea. And it is believed
thoi, s viec a thay oi, ngay nay hau nh moi that these mental exercises, at times, result in
ngi eu thch thu lu tam en thien tap. Neu seeing visions of saints or holy men, engaging in
hieu rang thien la mot ky luat tinh than, hay mot conversation with them, or hearing voices, or
phng phap trau doi tam tr th moi ngi nen some mysterious occurences. Whether they are
hanh thien, bat ke la nam hay n, gia hay tre, illusions, imaginations, hallucinations, mere
Tang hay tuc. Phap hanh thien la mot hien tng projections of the subconscious mind or real
ac thu cua kiep con ngi, do o phai c e phenomena, one cannot say with certainty. But
 3066
devout Buddhists should always remember that
according to Buddhist doctrines, mind is an
invisible force capable of producing all these
phenomena. Buddhist books tell us that through
meditative absorption (jhana or dhyana), through
the development of mental faculties, man is
capable of gaining psychic powers. But it is
extremely important to bear in mind that the
Buddhist meditation is not a state of auto-
hypnosis, or coma. It is a state of mental purity
where disturbing passions and impulses are
subdued and calmed down so that the mind
becomes unified and collected and enters into a
state of clear consciousness and mindfulness.
Meditation, certainly, is not a voluntary exile from
life; or something practiced for the hereafter.
Meditation should be applied to the daily affairs of
life, and its results obtained here and now. It is not
separated from the work-a-day life. It is apart and
parcel of our life. We still participate in all daily
activities, but remain free from the rush of city
life, from nagging preoccupation with the world,
this is easy to say but not easy to do; however, if
we consistently practice meditation, we can do it.
Any meditation we do is of immense help in
enabling us to face all this with calm. And the
calmness itself will in turn help us overcome all
sufferings and afflictions. According to Buddhism,
meditation is a way of living. It is a total way of
living and not a partial activity. It aims at
developing man as a whole. Lets strive for
perfection here and in this very life, not in some
golden age yet to come. What will we become
when we are still participating in daily activities,
but free from all worldly attachments, bonds,
hindrances, and other problems. Are we a real son
of the Buddha? Yes, we are. Devout Buddhists
should always remember that meditation taught in
Buddhism is neither for gaining union with any
supreme being, nor for bringing about any
mystical experiences, nor is it for any self-
hypnosis. It is for gaining tranquility of mind
(samatha) and insight (vipassana), for the sole
purpose of attaining unshakable deliverance of the
mind. This can only be obtained through the total
extinction of all mental defilements. Many
believe that meditation is only for monks and nuns
in the past, things have changed and now there is a
growing interest in medtation in almost everyone.
If by meditation is meant mental discipline or
mind culture, all should cultivate meditation
irrespective of gender, age, clergy or lay.
Meditation is distinctively a human phenomenon,
and therefore, should be dealt with from a human
point of view, with human feelings and human
understanding. Human problems and their
solutions are basically psychological in nature.
True meditation and mysticism do not co-exist.
They are two different things. While mysticism
takes us away from reality, meditation brings us to
reality; for through real meditation we can see our
own illusions and hallucinations face to face
without pretence. This brings about a total
transformation in our personality. It is more of an
unlearning than a worldly learning. We have to
give up many things that we have learned and
hugged in great glee once we realize that they are
hindrances and obsessions.
Phat Tuc: Bat au khi hanhTo begin to
departTo set off on a journey.
Phat Vang: See Phat Lu.
Phat Vi Dieu Am: To produce wonderful sounds.
Phat Y: Phat tamTo resolve onTo have a
mind toSee Phat Tam.
Phat Chiet La a La: Vajra holderNgi nam
gi kim cangQuan The Am.
Phat Chiet La ai Tng: Vajra (skt)Mot
trong mi hai v than lien he vi c Phat Dc
SOne of the the twelve spirits connected with
the Master of Healing Buddha.
Phat Ky Sa Lap: Ten cua mot v danh Tang Tch
Lan vao the ky th XIIName of a Sri Lankan
famous monk in the twelfth century.
Phat Lang Gia: Varanga (skt)Ten cua mot v
thanName of a spirit or god.
Phat Lap B: Valabhi (skt)Phat Lap B hay Bac
La la ten cua mot vng quoc co nam tren b bien
pha ong Bac cua Gujerat. ay la mot trong
nhng trung tam Phat giao noi tieng mien tay
An o, cach Bhavanagar hai mi dam ve pha
tay bac. T the ky th sau tr i, cac hoat ong
Phat giao Saurashtra dng nh a chuyen trong
tam en Valabhi. Ni nay at c v tr quan
trong v co nhieu y ngha ve mat ton giao, va
Huyen Trang a noi ve ni nay bang nhng li le
nong nhiet khi ong en ay vao nam 640 sau Tay
 3067

Lch. Theo Huyen Trang th ay co mot tram tu the sixteen Arhats on Mount Isigili, who obeyed
vien vi sau ngan tu s thuoc Chanh Lng Bo the Buddha's instruction to continue to stay in this
(Sammitiya sect). Vao thi ay, Valabhi c xem world to spread the Buddha-dharma.
la mot trung tam kien thc Phat giao ng hang Phat Na Ba T: See Phat Na Ba Ky.
th nh sau Na Lan a va tr thanh que hng cua Phat To Ban o: Vasubandhu (skt)See The
cac hoc gia Phat giao noi tieng nh Sthiramati va Than.
Gunamati. Ngi ta tm thay ay khong di ba Phat Tr Ha Li: Ten cua mot v triet gia va nha
mi ban ong co khac ch thuoc the ky th 7 va chuyen mon ve ngon ng hoc noi tieng cua An o
8. Cac ban ong nay ghi rang cac vua chua trieu vao the ky th VIIName of an Indian famous
ai Maitraka tai Valabhi a ban cap at ai cho philosopher and a linguistic expert in the seventh
khong di mi lam tu vien do hoang toc, trieu century.
than va cac nha hao tam xay nen. ang tiec la Phat Triet La a La: See Phat Xa La a La.
Valabhi ngay nay ch la s o nat, chang con g la Phat Xa La: Svastika (skt)Phat Xa LaPhc
chng tch cua s vinh quang ngay trc Bach LaPhat Triet aBa Phat Xa LaPhat
Northern Lata, name of an ancient kingdom and Triet Xa LaKim Cng ChapDau hieu cua
city on the eastern coast of Gujerat. This was one sc manh co kha nang che ng tat ca cua Phat
of the famous Buddhist centers in west India, Diamond clubThe thunderboltThe symbol of
about twenty miles to the north-west of the all-conquering power of Buddha.
Bhavanagar. From the sixth century A.D., Phat Xa La a La: Tr hay Chap Kim Cang
Buddhist activities in Saurashtra seem to have Ten chung cua than bo tay cam chay Kim Cang
centered in Valabhi. It acquired great importance Vajradhara, the bearer of the vajra.
as a place of Buddhist interest and Hsuan-Tsang Phat Xa La Phat a La: Vajraputra (skt)V La
spoke of it in glowing terms when he visited it in Han th 8 trong mi sau v A La Han tru trong
640 A.D. According to Hsuan-Tsang, there were nui Kha Tru (Thon Tien Sn)The eighth of the
one hundred convents where six thousand sixteen Arhats on Mount Isigili.
devotees of the Sammitiya school resided. In Phat Xa La Phc La: Vajrajvala (skt)Kim
those days, Valabhi was considered to be next in Cang QuangThe scintillation of the diamond
importance to Nalanda as a centre of Buddhist The lightning.
learning, and became the home of the renowned Phat Xa La Phat a La: See Phat Xa La Phat a
Buddhist scholars, Sthiramati and Gunamati. Not La.
less than thirty copper-plate inscriptions, of the Pham: Varga (skt)See Bat C.
seventh and eighth century A.D., have been
Pham Ba Dat e: Pacittiya (skt)Tieu Gii, mot
found. These records that land grants were given
chung hoi nho trong cuoc le A small assembly of
by the Maitraka rulers of Valabhi to no fewer than
monks for ceremonial purposes.
fifteen Buddhist monasteries built there by
Pham Ba La Di: Parajika (skt)Eight
members of the royal family, the royal officers
misbehaviorsBa La Di ToiBat Ba La DiBat
and other Buddhist saints. Unfortunately, Valabhi
Cc Trong Cam oa ToiBat TrongKiet Gii
is now in ruins, and nothing remains to prove its
T Ba La Di.
past glory.
Pham Bo e Tam Hoi Hng: Parinamana (p)
Phat Lap Ty Quoc: Valabhi (skt)See Phat Lap
Parivarta (skt)Hoi hngDedicate
B.
DedicationTransferTo turn towardsTurning
Phat Ly Sa: Varsa (skt)Ten bo chu so luan
merit-transferenceHoi hng cong c thien
ngoai aoName of a noted Samkhya leader,
lanh cua mot ngi hay mot vat, en cho mot
Varsaganya.
ngi hay mot vat khacTo turn something from
Phat Na Ba Ky: Vanavasin (skt)V La Han th one person or thing to another. Transference of
14 trong mi sau v A La Han tru trong nui Kha merit, especially of ones merits to another. To
Tru (Thon Tien Sn), vang li Phat day, tiep tuc turn something from one person or thing to
tru the hoang tr chanh phapThe fourteenth of anotherSee Hoi Hng.

Pham Bo e Tam Nhan Nhuc: Ksanti-paramita
(skt)Nhan Ba La MatConstancy
ForebearancePatiencePerseverencePowers
of patient enduranceRepressionBo e tam
nhan nhuc hay 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 bai kinh trong Tng ng Bo IVThe Octette
Ksanti-paramita or an attitude
forebearance, one of the six paramitas. In
Mahayana it is the third of the perfection that a
Bodhisattva cultivates on the path to
BuddhahoodSee Nhan Nhuc Ba La Mat.
Pham Bo e Tam Th Cung Dng: Papadesana
(skt)Offering from the transcendence of
bodhicittaSee Bo e Tam Th Cung Dng.
Pham Bo e Tam Tinh Tan Ba La Mat: See
Tinh Tan Ba La Mat.
Pham Bo e Tam Tnh L Bat Nha Ba La Mat:
Dhyana paramita (skt)Perfection of the
meditationThien nh oThien Ba La Mat
Thien nh la hanh phap giup chung sanh at hoan
toan tnh l, vt thoat sanh t, ao b ngan. ay Pham Vng Tho Ky: Raja-vyakarana-parivarta
la Ba La Mat th nam trong Luc o Ba La Mat
The attainment of perfection in the mystic trance,
crossing the shore of birth and death. This is the
fifth of the six paramitasSee Thien nh Ba La
Mat.
Pham ao B Ngan: Parayana (skt)Cu Canh
ao hay con ng toi thng tha, Tng ng Phan Biet: Pativikappa (p)Vibhajya, Vibhanga,
Bo Kinh VUltimate pathThe chapter on the
way to the far shore, Samyutta Nikaya V.
Pham Hanh: ConductGood behavior.
Pham Ho Gii: Samprajanyaraksana (skt)
Chapter on the guardian of commandments
Chapter on the protection of precepts.
Pham Loai Sai Biet: S khac biet theo loai
Distinction according to type.
Pham Loai Tuc Luan: Prakaranapada (skt)
Luan trnh bay c sMot trong cac bo sach cua
Bo Luan Tang cua Bo phai Thuyet Nht Thiet
Hu Bo, c soan bi Ba Tu Mat a (The Hu),
thao luan ve nhng yeu to nam trong lanh vc
phan tach cac uan va bo duyet lai s phan tch nay
di cac tieu e Sac, Tam, S Hu; con mot danh
sach mi s kien tch cc cua tam linhThe
basis of exposition or category-leg, one of the
books of the Sarvastivadin Abhidharma Pitaka,
3068
written by Vasumitra, discusses elements under
the skandha analysis and a revision of that
analysis under the heading of rupa, citta, and
Caitasika dharmas; also introduces a list of ten
positive mental events.
Pham Mao: Talent and look.
Pham Ngha: Atthaka-vagga (p)Pham cap tam
of Chapter in the Samyutta Nikaya IV.
Pham Ngu Ba e T Tho Ky: The Five Hundred
Disciples Receive the Prediction of Their
DestinySee Nh Thap Bat Pham Phap Hoa.
Pham Pho Mon: Samanta-mukha-parivartonam-
avalokitesvara-vikurvana-nirdesa (skt)Chapter
on Avalokitesvara Universal gate.
Pham Phng Tien: Tactfulness Chapter.
Pham Tan Bo e Tam Luan Bodhicitta-samsa
(skt)Name of a work of commentary.
Pham Toat Yeu: Parivarga (skt)Mot trong sau
pham cua Luat TangSummary Chapter, one of
the six chapters of the Vinaya Pitaka.
Pham V: RankStatus.
(skt)A chapter on receiving from a Buddha
predestination, prophecy or giving of a record,
prediction, fortelling (to become a Buddha).
Pham Vat Cung Dng: Offering articles.
Pham Xa: Uraga-vagga (p)Chapter on the
snake.
Prativikalpa, or Vikalpa (skt)Fumbetsu (jap)
Nhng Tiet MucDiscriminationDistinction
DivisionsTo differentiateTo discernTo
discriminateTo distinguish.
(I) Tong quan ve "Phan Biet"An overview of
"Discrimination":
1) Phan biet la nguyen nhan trc tiep cua luan
hoi sanh t. Ky that van hu giai khong. V
the c Phat day: Moi ngi nen song chung
ong ieu vi nhau trong moi hoan canh. S
hai hoa se a en hanh phuc, ngc lai
khong hai hoa hay khong ong ieu se a
en kho au phien nao v nguyen nhan trc
tiep cua s khong ong ieu la s phan biet.
Lch s the gii a cho thay chnh nan phan
biet, phan biet chung toc, mau da, ton giao,
van van, a gay ra khong biet bao nhieu la
tham hoa cho nhan loai. S phan biet chang

nhng gay ra khong ong ieu trong cuoc
song, no con gay ra s bat on cho ca the gii.
Theo Tng ng Bo Kinh, Pham Tam Cau,
co ba loai kieu man: phan biet hay kieu man
Toi bang, phan biet hay kieu man toi hn,
phan biet hay kieu man toi thua. Theo Thien
S D. T. Suzuki trong Nghien Cu Kinh Lang
Gia, ay la mot trong nam phap tng. Phan
biet la s at ten cho tat ca cac oi tng va giao thiep hang ngay gia chung ta va the gii
tnh chat nay ma phan biet cai nay khac vi
cai kia. Tam pham phu phan biet tng va
hien tng, chu quan lan khach quan, v the
ma bao rang cai nay la nh the nay ch khong
phai nh the kia. T o chung ta co nhng ten
goi nh voi, nga, banh xe, ngi hau, an ba,
an ong, t o ma phan biet xay ra
Discrimination or the mental function of
distinguishing things is the fundamental cause
of samsara. In reality, all phenomena are one
and empty. Thus the Buddha taught:
Everyone should live harmoniously in any
circumstances. Harmony will
happiness, on the contrary, disharmony will
cause sufferings and afflictions, for the direct
cause of the disharmony is the discrimination.
World history tells us that its the
discrimination, discrimination in race, skin
color, religions, etc... have
innumerable misfortunes and miseries for
human beings. Discrimination does not only
cause disharmony in life, but it also cause
unrest for the whole world. According to The
Connected Discourses of the Buddha, Chapter
Esanavaggo (searches), there are three kinds
of discrimination: the discrimination I am
equal, I am superior, or I am inferior.
According to Zen Master D. T. Suzuki in The
Studies In The Lankavatara Sutra, this is one
of the five categories of forms. Discrimination
(vikalpa) means the naming of all these
objects and qualities, distinguishing one from
another. Ordinary mental discrimination of
appearance or phenomena, both subjective
and objective, saying this is such and not
otherwise; and we have names such as
elephant, horse, wheel, footman, woman,
man, wherein Discrimination takes place.
2) Phan Biet la mot trong nhng t Phat giao
3069
quan trong trong nhieu kinh ien va luan ien
khac nhau. T Trung Hoa la Fen-Pieh, co
ngha la cat va chia ra bang dao, ieu nay
tng ng chnh xac vi t goc Phan ng
Viklp. Nh the ngi ta co the noi phan
biet la nhan thc co tnh cach phan tch, no
gi len s hieu biet co tnh cach tng oi va
bien luan ma chung ta dung trong cac moi
ben ngoai, cung nh trong t tng suy t cao
o cua chung ta. V cot loi cua t tng la
phan tch, ngha la phan biet, con dao giai
phau cang sac ben, th s suy ly cang vi te va
ket qua cang vi dieu hn. Nhng theo cach t
duy cua Phat giao, au oc t lng phan biet
con lam chng ngai cho ao hn la ran oc
va ho d na. Ngc lai, theo kinh nghiem
cua Phat giao, nang lc phan biet nay phai
c at can ban tren Tr Vo Phan Biet. Tuy
nhien, tr hue phan biet la cai co nen tang
trong tri thc con ngi, va nh no ma chung
cause ta co the phong cai nhn vao t tanh ma tat ca
chung ta eu co, no cung c biet nh la
Phat tanh. Thc ra T tanh chnh la Tr tue.
Va Tr Vo Phan Biet nay la cai t tai vi ai
nhiem."Discrimination" is one of the
important Buddhist terms used in various
caused sutras and sastras. Chinese term for
discrimination is fen-pieh, means to cut
and divide with a knife, which exactly
corresponds to the etymology of the Sanskrit
viklp. By discrimination, therefore, is
meant analytical knowledge, the relative and
discursive understanding which we use in our
everyday worldly intercourse and also in our
highly speculative thinking. For the essence
of thinking is to analyze, that is, to
discriminate; the sharper the knife of
dissection, the more subtle the resulting
speculation. But according to the Buddhist
way of thinking, conceptualization is a deadly
hindrance to Zen yogis, more injurious than
poisonous snakes or fierce tigers. On the
contrary, according to the Buddhist
experience, the power of discrimination must
be based on non-discriminating Prajna.
However, knowledge of discrimination is
what is most fundamental in the human

understanding, and it is with this that we are
able to have an insight into the Self-nature
possessed by us all, which is also known as
Buddha-nature. Indeed, Self-nature is Prajna
itself. And this non-discriminating Prajna is
what is free from affections.
(II) Suy xet thc biet cac s ly, co ba hnh thc
DiscriminateDiscernDivide. There are
three forms of discrimination:
1) T tanh phan biet: Natural discrimination
(present objects).
2) Ke o phan biet: Calculating discrimination
(future action).
3) Tuy niem phan biet: Discriminating by
remembrance of affairs that are past.
** Phan biet khong hp vi ly Bnh ang Nh
Nh cua ao PhatDiscrimination is
incompatible with the truth of equal thusness
in Buddhism.
(III) Trong Kinh Lang Gia, phan biet trai nghch
vi s hieu biet trc giac la s hieu biet vt Tat a giang tran t cung tri au Suat e giang
ngoai phan biet. Trong cuoc song the tuc hang
ngay, neu phan biet c x ly mot cach of commentary which Maitreya Bodhisattva who
hp ly se van hanh e san sanh ra nhng hieu
qua tot, nhng no khong the i sau vao tam
thc ma chan ly toi hau tiem an trong o. e
anh thc chan ly ra khoi giac ngu sau, chung
ta phai t bo phan bietAccording to the
Lankavatara Sutra, discrimination stands
contrasted to intuitive understanding which
goes beyond discrimination. In ordinary
worldly life, discrimination, if properly dealt
with, works to produce good effects, but it is
unable to penetrate into the depths of
consciousness where the ultimate truth is
hidden. To awaken this from a deep slumper,
discrimination must be abandoned.
(IV) Phap Tng hay Duy Thc tong cho rang moi
hnh thc ch la s phan biet ch khong co
ngoai le: The Mind-Only or Vijnaptimatra
School of Buddhism regards all forms without
exception as vikalpa.
Phan Biet Bao Tanh ai Tha Toi Thang Yeu
Ngha Luan: Ratnagotra-sastra (skt)Bao Tanh
LuanCu Canh Nhat Tha Bao Tanh Luan
Treatise on Precious nature or Tathagatagarbha
See Nh Lai Tang.
Phan Biet Bat Sinh, H Minh T Chieu : There
3070
is no distinction, only the void-illuminationMot
khi phan biet chang sinh, th ch co s chieu sang
cua tanh khong ma thoi. That vay, cang ra sc
phan biet, e nen hay chnh sa t tng cua
chung ta, chung ta cang ri xa Thien If there is
no distinction, only the void-illumination reflects
all forms within oneself. In fact, the more we
make an effort to distinct or to suppress or correct
our thoughts, we are getting far away from Zen
See Bat Tranh ong Bat Tam Tnh.
Phan Biet Bo Gia: Vibhajyavadin (skt)Ty Ba
Xa Ba eA follower of VibhajyavadaSee
Phan Biet Thuyet Bo.
Phan Biet Chng: Chng ngai nay sinh do s
phan bietHindrance due to discrimination.
Phan Biet Cong c Luan: Punya-vibhanga
(skt)Treatise on the discrimination of
meritorious virtues.
Phan Biet Du Gia Luan: Vibhaga-yoga-sastra
(skt)Ten cua mot bo luan ma ngai Di Lac Bo
giai cho ngai Vo Trc Bo TatName of a work
descended from the Tusita heaven palace to
preach for Asanga Bodhisattva.
Phan Biet Duyen: Vikalpapratyaya (skt)Cac
ieu kien cua phan bietConditions of
discrimination.
Phan Biet ong Phan Khong: Visabhagasunnam
(p)Emptiness of distinguishing of the same
divisionSee Hai Mi Lam Cach Giai Thch Ve
Tanh Khong.
Phan Biet ung: Right discernment.
Phan Biet Gia: Vibhajyavadin (skt)Ty Ba Xa
Ba ePhan Biet Bo GiaA follower of
VibhajyavadaSee Phan Biet Thuyet Bo.
Phan Biet Giai Cap: Distinction of class and
caste.
Phan Biet Giao Ke Tam Va T Tam: Mind of
intellection and conceptualization and Self
MindTrong th gi cho Ha Tho Nguyen, Thien
s ai Hue Tong Cao viet: "Neu em cai tam
phan biet giao ke ma o lng t tam th cung nh
mong huyen vay. Neu tam thc tch diet, khong
con cho ong niem nao, o goi la 'chanh giac'.
Giac a chanh roi, at cac hoat ong thng ngay
suot mi hai thi, thay vat, nghe tieng, ngi mui,
biet v, xuc tri cac phap, i ng nam ngoi, noi im
 3071

ong tnh, chang hanh ong nao ma khong tram false reasoning.
nhien, ma t mnh cung chang ngh tng ien Phan Biet Minh Bo Tat: Bhavaviveka (skt)Ten
ao. Tng hay vo tng thay eu thanh tnh. Oi! cua mot triet gia Phat giao An o, cung c biet
ke que mua nay tuy ch th cho ong nh the, nhng di ten Bhavaviveka, c xem nh la v sang
that la toi vo dung va bat ac d vay. Neu toi noi lap trng phai Trung Quan Tay Tang v ong dung
thc co cai e ma ra sc, tc la toi a co phu ong nhng tam oan luan t quan Name of an Indian
roi vay!"In a letter to Hsu Shou Yuan, Zen Buddhist philosopher, also known as Bhavaviveka
Master Tsung Kao Ta Hui wrote, "To measure the considered by Tibetan founder of the Middle
self mind with intellection and conceptualization is Way Autonomy School (Svatantrika-
as futile as dreaming. When the consciousness, Madhyamaka) because of his use of autonomous
wholly liberated in tranquility and having no (svatantra) syllogismsSee Thanh Bien.
thought whatsoever, moves on, it is called 'right Phan Biet Nga Chap: Erroneous reasoning on the
realization'. He who has attained this correct idea of selfNga chap nay sanh ra do s phan
realization is then able to become tranquilly biet hay ly luan sai lam cua ban than. Y ngha ve
natural at all times and in all activities, while s chap trc c phat trien t ket qua cua s ly
walking or sitting, standing or sleeping, talking or luanThe idea of clinging developed as the result
remaining silent. he will never be confused under of reasoning. The clinging to the idea of self
any circumstance. Thought and thoughtlessness developed as the result of erroneous reasoning.
both become pure. Alas! I explain the matter to Phan Biet Nghiep: Kammavibhanga (p)Nghiep
you in all these words simply because I am Phan BietExposition of kamma.
helpless! If I say literally that there is something Phan Biet Phap Chap: S chap trc phan biet
to work with, I then betray you!" vao cac hien tng. Nhn thay s vat la that do bi
Phan Biet Gia Trang Thai Tot Va Xau: To s suy ngh va ly luan sai lam, khi Bo Tat thay
distinguish between good and bad states. ao th oan tr c ngayDiscriminated
Phan Biet Hy Luan: Vikalpaprapanca (skt)S attachment to phenomena. Tenet in regard to
phan biet va s hy luan lang bang things as real as the result of false reasoning.
Discrimination and futile reasoning. Phan Biet Sai: Parikalpita (skt) Phan biet sai
Phan Biet Hy Luan S Y: Basis for conceptual lam hay cho rang tieu cc la tch cc . Trong Kinh
elaborationCai goc hay nen tang cua s phan Lang Gia, c Phat a nhac nh Ngai Mahamati:
biet. Nay Mahamati, huyen ao khong tao ra cac sai
Phan Biet Khi: Parikalpa-samutthita (skt) lam, v cac sai lam phat xuat t s phan biet h
Delusions arising from reasoningDa theo ta vongWrong discernment, mistaken discernment,
giao ta s ma ly luan t duy th goi la phan biet or thinking of a negative action is a positive
khi. Phan biet khi la cac me hoac khi len t t action. In the Lankavatara Sutra, the Buddha
duy, giao phap va thay ban, ngc lai vi nhng reminded Mahamati: Oh Mahamati, maya is not
phan biet sai lam c huan tap t nhien hay la the cause of confusion, for it does not produce
cau sinh khiDelusions arising from reasoning errors, as errors come from wrong discrimination.
and teaching of heterodox way or doctrine. Phan Biet Sinh: Do phan biet ma sanh ra
Delusions arising from reasoning, teaching and Produced by discrimination.
teachers, in contrast with errors that arise naturally Phan Biet S Duyen: oi tng co tnh phan
among people (Cau sinh khi). bietDiscriminated referents.
Phan Biet Khi Me Hoac: Me hoac khi len t t Phan Biet S Y: Nen tang co tnh phan biet
duy, giao phap hay thay banDelusions arising Discriminated bases.
from reasoning, teaching and teachers or friends. Phan Biet S Thc: Chuyen Thc, do thc vi
Phan Biet Khi Phien Nao: Phien nao do phan canh tng ben ngoai lam duyen hien len ma phat
biet ma khi sanh. Phien nao y nng vao cac sinh t ngu quan mat, tai, mui, li, than (theo
duyen ma khi day nhng ta ly luanAfflictions kinh Lang Gia). ay la s phan biet th ba trong
producing from discrimination. Klesas arising from ba cach phan biet (chan thc, hien thc va phan
 3072

biet s thc) c noi en trong Kinh Lang Gia. Phan Biet Tam: Tam phan bietDiscriminating
No bao gom tam thc ngoai tr thc A-Lai-Da mindTam phan bietTam phan biet do thc vi
Discrimination or consciousness discriminating canh tng ben ngoai lam duyen hien len ma phat
and evolving the objects of the five senses sinh t ngu quan (mat, tai, mui, li, than). Ngha
(according to the Lankavatara Sutra). The third of rot rao cua chanh kien la khong phan biet. Thay
the three kinds of perception (real or abstract/chan moi ngi nh nhau, khong ep cung khong xau,
thc, manifest/hien thc, reasoned or khong thong minh cung khong ngu dot. Hanh gia
inferred/phan biet s thc), according to the nen luon nh rang tam phan biet phat xuat t tham
Lankavatara Sutra. It includes all the eight kinds muon va si me, no nhuom mau moi vat bang cach
of perception except the alaya-vijnana. nay. o la the gii do chnh chung ta tao ra.
Phan Biet Co Tanh Khai Niem: Conceptual Chung ta cam thay cai nha ep hay xau, ln hay
distinctionsTheo Thien s ai Giac trong quyen nho la do tam phan biet cua chung ta. Chung ta
Thien va ao, thien tap khong phai la gan loc dung tham ai va si me e so sanh vi cai khac nen
nhng phan biet co tnh khai niem, ma chnh la e co s phan biet ln nho. The gian nay luon co s
nem bo nhng quan iem va khai niem a co t bat ong. Xem xet s bat ong cua chung, ong
trc, nem bo ca kinh ien va moi th con lai, va thi tm hieu s tng ong. S tng ong ay
xuyen thung nhng lp bao phu s phat khi cua nam cho tat ca eu trong rong va khong co t
cai nga ang sau. T trc en nay cac bac nga. Tam khong phan biet khong co ngha la tam
thanh eu quay tr vao ben trong va tm kiem chet hay bat ong nh mot pho tng. Ngi giac
trong cai nga, va qua o vt len tren tat ca moi ngo cung suy ngh nhng biet tien trnh suy ngh la
nghi hoac. Quay lai ben trong co ngha la trong hai vo thng, bat toai nguyen, va khong co t nga.
mi bon gi, trong moi hoan canh, xuyen thung Hanh gia phai thay nhng ieu nay mot cach ro
qua nhng lp vo boc kn cai nga cua mnh, cang rang. Chung ta can phai truy tam au kho va chan
luc cang sau hn, e i en mot ni khong the nao ng nguyen nhan gay ra au kho. Neu khong
dien ta c. Chnh luc o moi y ngh cham dt, thay c ieu nay th tr tue se khong bao gi
moi phan biet dng bat; khi ma ta kien, vong niem nay sinh. Hanh gia khong nen oan mo ma phai
eu bien mat ma mnh khong can phai xua uoi; thay s vat mot cach ro rang va chnh xac ung
khi khong can phai tm kiem ma chanh nghiep va theo thc tng cua no, cam giac ch la cam giac,
xung lc ch thc eu t phat. o chnh la luc ma suy ngh ch la suy ngh. o la cach thc cham dt
chung ta co the biet c chan ly cua trai tim moi van e cua chung taDiscriminating mind
According to Zen Master Daikaku (1213-1279) in discriminating and evolving the objects of the five
Zen and the Way, Zen practice is not clarifying senses. Right understanding ultimately means
conceptual distinctions, but throwing away one's nondiscrimination, seeing all people as the same,
preconceived views and notions and the sacred neither good nor bad, neither clever nor foolish.
texts and all the rest, and piercing through the Our desire and ignorance, our discriminations
layers of coverings over the spring of self behind color everything in this way. This is the world we
them. All the holy ones have turned within and create. We see a house beautiful or ugly, big or
sought in the self, and by this went beyond all small from our discriminating mind. Practitioners
doubt. To turn within means all the twenty-four should always remember that our discriminating
hours and in every situation, to pierce one by one mind is controlled by lust and attachment, thus we
through the layers covering the self, deeper and discriminate things as big and small, beautiful and
deeper, to place that cannot be described. It is ugly, and so forth. There are always differences in
when thinking comes to an end and making this world. We should know those differences, yet
distinctions ceases, when wrong views and ideas to learn the sameness too. The sameness of
disappear of themselves without having to be everything is that they are empty and without a
driven forth, when without being sought the true self. A non-discriminating mind does not mean to
action and true impulse appear of themselves. It is become dead like a dead statue. One who is
when one can know what is the truth of the heart. enlightened thinks also, but knows the process as
 3073

impermanent, unsatisfactory and empty of self. can nao, nhng le thuoc vao s lien tuc cua tam. Y
Practitioners must see these things clearly. We thc chang nhng nhan biet ca sau oi tng gom
need to investigate suffering and stop its causes. If sac, thanh, hng, v, xuc va cac hien tng trong
we do not see it, wisdom can never arise. There qua kh, hien tai va ngay ca v lai. Y thc se cung
should be no guesswork, we must see things ta l hanh t kiep nay qua kiep khac, trong khi
exactly as they are, feelings are just feelings, nam thc trc ch la nhng tam tam thi The
thoughts are just thoughts. This is the way to end thinking consciousness that coordinates the
all our problems. perceptions of the sense organs. One of the six
Phan Biet Thanh e Kinh: Saccavibhangacitta- vijnanas, a mind which does not depend on any of
sutta (p)Kinh phan biet ve s that, Trung Bo the five sense faculties, but on the immediately
Kinh 141Kinh phan biet ve chan lyMajjhima preceding continuum of mind. Mental
Nikaya 141. consciousness apprehends not only objects (form,
Phan Biet Thien Xao: Skillful discrimination sound, taste, smell, touch) in the present time, but
S phan biet thien lanh, tot ep (co li cho chung it also apprehends objects in the past and imagines
sanh). objects even in the future. Mental consciousness
Phan Biet Thuyet: Vaibhasika (skt)Ty Ba Sa will go with us from one life to another, while the
BoHoc thuyet phan bietDiscriminating first five consciousnesses are our temporary
doctrines. minds.
Phan Biet Thuyet Bo: Vaibhasika (skt) Ty Ba Phan Biet Tr: Pratisamvid (skt)Viveka (skt)
Sa Ba ePhan Biet BoNhanh Tieu Tha a Analytical knowledgeDiscriminating wisdom
tach khoi Sthavira vao nam 240 trc CN. Phai Knowledge of the discrimination of thingsPhan
nay tan lui vao the ky th VII. Theo Keith trong biet hien tng hay s tng hu vi, oi lai vi vo
Trung Anh Phat Hoc T ien, th Phan Biet phan biet hay can ban thc tr cua c Phat
Thuyet Bo (The Vibhajyavadins) va s khi thuy Differentiating knowledge, discrimination of
cua no hay con mu m. Phan Biet Thuyet Bo nay phenomena, as contrast with knowledge of the
cho rang phai ban luan ung saiAccording to fundamental identity of all things (vo phan biet
Keith in the Dictionary of Chinese Buddhist tr)See Hau ac Tr.
Terms, the origin of Vibhajyavadins is still Phan Biet Tr Tng ng Nhiem Tam: Giai
obscure. Hinayana school that split off from the oan tam phan biet tat ca ch phap (s nhiem
Sthaviras around 240 BC. The school of trc cua phan biet tr, da vao canh gii ma khi
Vibhajyavadin probably died out by the end of the tr th goi la Phan biet tr tng ng nhiem), mot
7th century. The method of particularization in trong sau th nhiem tam trong Khi Tn Luan
dealing with questions in debate. It is suggested The taint interrelated to the particularizing
that this school was established to harmonize the intelligence or the stage of spirituality, which
differences between the Sthaviras and discerns things within and without this world, one
Mahsanghikas. The Abhidharma Pitaka as we of the six mental taints of the Awakening of
have it in Pali Canon is the definite work of this FaithSee Luc Nhiem Tam.
school. Phan Biet T The: Discrimination of essence.
Phan Biet Thc: Mano-vinnana (p)Mano- Phan Biet Tng: Tng do phan bietImagined
vinjana (skt)The discriminating perceptionY characteristic.
ThcS suy ngh phoi hp vi cac can Phan Biet Tng: Passa (skt)Vijananam (p)
ApprehensionConsciousnessConsciousness of Vijnanana (skt)DiscernmentYeu to tinh than
mind or thoughtDiscrimination and phan biet gia s khac biet cua cac oi tng. Co
comprehension consciousnessThe faculty of hai loai phan biet: ung va saiA mental factor
mindKnowing or thought facultyMental which discriminates between different objects or
consciousnessThe mental sense or intellect between different aspects of the same object.
MentalityMind or mano consciousnessMot There are two kinds of discernment: right
trong sau thc, y thc khong tuy thuoc vao bat c discernment and wrong discernment.
 3074

Phan Chan Tc: See Luc Tc Phat. Phan oan Luan Hoi: Banh xe luan hoi sanh
Phan Chng Tc: See Luc Tc Phat. tThe wheel of fate of reincarnation.
Phan Du: Mot th du ch co the hieu du c mot Phan oan Sinh T: Phan oan tam aoPhan
phan, ch chang the toan phan; th du nh khi noi oan thanPhan oan tFragmentary
mat nh vang trang, ch la lay mot kha canh samsaraMortal dispensationThe various
oan chnh cua vang trang e lam noi bat mot karmic transmigrationsThan cua sau ng sanh
phan s oan chnh cua gng mat ma thoi A t luan hoi, moi ng eu tuy theo nghiep nhan
metaphor only correct in part, such as saying a cua mnh trong tam gii ma tho menh co phan
face like the moon. han, hnh the co oan biet (nen goi la phan oan).
Phan a Li: Qua bao trong tam o luc ao cua cac nghiep
1) Pundarika (skt)Mot loai sen trang ang xoe thien ac, than c tao thanh do qua bao nay co
n. No cung c goi la bach diep hoa tng phan tng oan (ch het thay pham phu co u
White lotus in full bloom. It is also called a kien t hoac)The mortal lot or dispensation in
hundred-leaf flower. regard to the various forms of reincarnation. The
2) Saddharma-pundarika (skt)Hell of Great condition and station resulting from good or bad
lotus flowerTheo Kinh Dieu Phap Lien Hoa karma in the three realms (desire, form and
th ay la e bat han a nguc (a nguc lan h formless) and in the six paths.
th tam), v cai lanh ni ay lam tr xng Phan oan Tam ao: See Phan oan Sinh T.
nhng toi pham, lam cho than hnh ho trang ra Phan oan T: See Phan oan Sinh T.
nh nhng bong sen trang nay. Pham nhan b Phan ng: Nen: Had betterPhai: Should.
lanh en o da tht au n va co hnh nh Phan Giai: To conciliateTo reconcileTo
nhng canh sen lnAccording to the Lotus mediate.
Sutra, this is the eighth and coldest hell, Phan Na Kha: Purnaka (skt)Ten cua mot loai
because the cold lays bare the bones of the da xoa hay quyName of a yaksa or demon.
wicked, so that they resemble the whiteness Phan Na: See Phan S.
of this lotus. The great lotus flower, the flesh Phan Ngha: Jalpa (skt)Discrimination of
being covered with sore resembling it. meaning.
Phan a Li a Nguc: See Phan a Li (2). Phan Pho: Giao phoTo confideTo entrust to
Phan a Li Hoa: See Phan a Li (1). the care of.
Phan oan: Bhagya (skt)LotDispensation Phan S: Phan biet: To discriminateGiai bay:
AllotmentFate. To elucidate (to interpret).
Phan oan Bien Dch: There are two kinds: Phan Tam: ConfusedDistracted.
1) Phan oan Sinh T: Tuy theo nghiep nhan tot Phan Than: Bunshin (jap)Than thong cua Phat
xau cua mnh trong tam gii va luc ao (ba co kha nang t phan than bat c luc nao va bat ky
neo sau ng) ma tho menh co phan han va auThe Buddhas power to reproduce himself
hnh the co oan bietThe condition and at infinitum and anywhere.
station resulting from good or bad karma in Phan Thu Ban: Chiec ging cua v lap Tang Thu
the three realms of desire, form and formless Toa, thng nam ve pha tay nam cua Tang
and in the six paths. ngThe bed of the chief seat of monks,
2) Bien Dch Sinh T: Qua bao tot cua nghiep vo usually in the southwest of the Monk Hall.
lau vt ra ngoai vong luan hoi cac v A-La- Phan Tch: To divideTo separateTo leave
Han va cac bac Thanh cao hnThe the worldTo analyze.
condition and station resulting from good Phan Tch Than Phan: Dhatu-Vavatthana (p)
karma in the realms beyond transmigration, S phan tch cac yeu to than the; mot trong bon
including arhats and higher saints. mi bai thc tap thien nh nham phan giai than
Phan oan ong C: Nhng chung sanh co cung the mnh ch la mot san pham cua t ai (at,
mot so phanThose of the same lot, or nc, la, gio). Nh nhng thc tap nay ma hanh
incarnation, dwelling together.
 3075

gia tr bo c ao giac ve ta tn ban nga thng blind this or next life).

trcAnalysis of the elements of the body; one Phan Chan: Ubbilla (p)Enthusiastic.
of the forty meditation exercises which dissects Phan Cot Toai Than: Xng cot b nghien nat va
the body into its individual parts and recognizes thi the b phan ra lam tng manhBones ground
that they are made of nothing but the four to powder and body to fragments.
elements (earth, water, fire and wind). Through Phan Tao: Pamsu-kula (skt)Funzo (jap)Dust-
this practice, the cultivators conception of a heapFilth-sweptGarbageRagsGie rach
unitary permanent self disappears. Ao ca sa cua ch Tang Ni c khau thanh bi
Phan Trng: Phan bietTo discriminate. nhng mieng vai rach hay vai vun ma ngi ta vt
Phan Tue: Tue Daem Tr TchThe New bo ni bai rac (ao nay bieu th biet ho then, phong
Years eve, the dividing night of the year. nong lanh, nghi phap Sa Mon, c tri va ngi
Phan Tng Mon: Giao ly thuyet minh s sai biet cung knh, khong tham trc, tuy thuan tch diet,
gia tam tha va nhat tha, oi lai vi cai nhiep khong b phien nao ot chay, de thay ieu ac,
mon hay giao thuyet giai thch nhat tha thau khong d dat trang nghiem, thuan theo Bat Thanh
tom ca tam thaThe doctrine which ao, va khong nhiem tam)The monks garment
differentiates the three vehicles from the one made of cast-off rags. A collection of rags out of a
vehicle, in contrast with the doctrine which dust-heap used by Buddhist monks for their
explains the one vehicle containing the three. clothing. Robe of rags which used to be utilized as
Phan Ve: Pinda-pata (p)Tr bnh hay khat dusting ragsSee Phan Tao Y.
thcFood given as almsPhan ve la am Han Phan Tao oi au, Trung Thiem Khap Tap:
Viet cua thuat ng Nam Phan dung e ch khat Tren ong rac con bo them rac ri. Trong thien,
thc (ch tang om bat nhan cm cung dng cua t nay co ngha la hanh gia c mai me noi li tri
ba tanh). Cong viec khat thc hang ngay cua ch giai ma quen i tu hanhTo litter (add more
Tang tai cac x theo Phat giao Theravada tao garbage) on a rubbish heap. In Zen, the term
thanh mot trong nhng c hoi chnh e gieo trong means practitioners are absorbed in interpretations
phc cua Phat t tai gia. Vao buoi sang, ch and forget their own practices.
Tang i bo thanh hang, om bat khat thc tren tay, Phan Tao Y: Funzo-E (jap)Phan Tao YNap
va Phat t tai gia mang thc an en e vao trong YBa Nap Y (ao va tram manh)Ao ca sa cua
bat"Pinda-pata" is a Pali term for alms-giving. ch Tang Ni c khau thanh bi nhng mieng vai
The daily alms round of monks in Theravada rach hay vai vun ma ngi ta vt bo ni bai rac
countries, which constitutes one of the major (ao nay bieu th biet ho then, phong nong lanh,
opportunities for merit-making on the part of the nghi phap Sa Mon, c tri va ngi cung knh,
laity. In the morning, monks walk in a line, khong tham trc, tuy thuan tch diet, khong b
carrying their begging-bowls in their hands, and phien nao ot chay, de thay ieu ac, khong d dat
laypeople place food in the bowls. trang nghiem, thuan theo Bat Thanh ao, va
Phan V: Avastha (skt)S vat phat sinh bien hoa khong nhiem tam)Robe of rags which used to
ve thi phan va a v nh la mot trang thai, chang be utilized as dusting ragsThe monks garment
han nh song la trang thai hay phan v gia lap made of cast-off rags (which used to be utilized as
nc, nc cung lai la mot trang thai cua song dusting rags, but not at the modern age).
Avastha is defined as time and position or a state, Phan Tan: Tc thi vao nhSpeedy or
such as the state of water disturbed into waves, immediate samadhi.
waves being also a state of water. Phan Chau Vo Nghiep Thien S: Feng-Chou-
Phan V ang Lu: Organ reincarnatedTng Wu-Yeh Zen masterThien s Trung Hoa vao
bo phan khi tai sanh theo hau qua trc, chang cuoi the ky th VIII. Ong la mot nha s co than
han mnh lam mu mat ai trong kiep trc th kiep hnh trang kienWu-yeh Feng-chou was a
nay mnh mu matEach organ as reincarnated stalwart, athletic monk.
according to its previous deeds (if you had made Mot hom, Phan Chau Vo Nghiep en hoi Ma
someone blind in your previous life, you will be To: "To s t phng Tay en mat truyen tam
 3076

an g?" Ma To khong tra li thang ma thoai from his master, who evidently pretends to be
thac rang: "Hom nay ta ban, khi khac hay too busy to elucidate the point to him? But is
en." Khi Vo Nghiep va i ra, Ma To lien it possible that Zen is cunningly conveyed in
goi lai: "ai c!" Vo Nghiep ben quay au this triviality itself?
tr lai. Ma To bao: "ay la cai g?" Vo Hom khac khi s en tm Ma To, Ma To nhan
Nghiep tc th hieu y va lam le, luc ay Ma To xet: "Chao oi! Mot Phat ng voi voi ma
lai noi: "Cai ga kh khao nay, lay luc lam khong co Phat trong o!" Vo Nghiep lam le
g?" ay la mot trong nhng trng hp het va noi: "oi vi van hoc cua Ba Tha, toi a
sc ac biet, ma co le chung ta khong tm hi thau hieu, nhng that cha hieu giao ly
thay nh vay bat c au trong lch s ton Thien tong, theo o, tc Tam tc Phat." Ma
giao hay triet hoc. ay la phng phap oc To ap: "Cai tam khong hieu o la Phat, ch
nhat vo nh c cac thien s i trc chap chang co cai nao khac." Vo Nghiep lai hoi:
nhan khien hanh gia i sau chung ta lay lam "Ngi ta noi S To mang tam an mat truyen
la va t hoi bang cach nao ma thien s lai t An sang. o la cai g?" Ma To bao: "Nay,
chu ng noi, tr phi v khat vong nhiet thanh hom nay toi rat ban, thay co the en khi
muon truyen kien giai ve Thien cho mon e khac." Vo Nghiep va i ra th Ma To goi lai:
cua mnh. Dau cho ao Thien b che dau "ai c i!" Vo Nghiep quay tr lai. Ma To
ay la g i na, ay ha chang phai la mot hoi: "o la cai g?" Cau hoi nay anh thc
trong nhng giai thoai Thien la lung nhat, vi tam tr Vo Nghiep day e hieu tron ven
mot ngi cau ao nhiet thanh ma b thay lam Thien, va Vo Nghiep lam le. "Thoi ga ngu si!
bo ban khong the ch dan g cho anh ta. Le lay ma lam g?" o la nhng li sau chot
Nhng phai chang co the la Thien c cua Ma To cho Vo Nghiep. ieu nay cho thay
truyen at mot cach xao dieu ngay trong tnh Ma To khong dung thu oan hay phng phap
chat tam thng nayOne day, he came and rieng biet nao giup cho tam tr cua e t co
asked Ma-tsu, "What secret spiritual seal did the c chn muoi cho chng nghiem. Ngai
the patriach transmit when he came from the a v Vo Nghiep, tuy c duyen ma bay to
West?" Ma-tsu did not answer the question Thien bang nhng ng loi thc tien nhat.
directly, but excused himself by saying, "I am That vay, Thien khong phai la tro hy luan ma
busy just now, O venerable monk; come some la mot s thc song ong, s thc lien he mat
other time." When Wu-yeh was about to thiet vi chnh s song. Cac thien s thng
leave, the master called out, "O, venerable hay li dung moi c hoi trong i song hang
monk!" and Wu-yeh turned back. The master ngay. Trong trng hp nay, Ma To a dung
said, "What is this?" Wu-yeh at once chnh cau truc c the cua Vo Nghiep e anh
understood the meaning and made bows, thc y thc cua o e mnh trc chan ly cua
when another remark came from the master, ThienAnother day, when he came to Ma-
"What is the use of bowing, O you block- tsu the latter remarked: "What a magnificient
headed fellow?" This is one of the most structure with no Buddha in it!" Wu-yeh made
particular cases, the like of which can a bow and said, "As to literature of the Triple
probably not be found anywhere in the history Vehicle, I have a general knowledge of it, but
of religion or philosophy. This is the unique I have not yet been able to understand the
method adopted by Zen masters of past teaching of Zen according to which mind is
generations which makes us, Zen students of the Buddha." Ma-tsu replied, "The mind that
later generations, wonder how the masters does not understand is the Buddha; there is no
ever came to conceive it, except in their other." Wu-yeh asked again, "The First
earnest desire to impart the knowledge of Zen Patriarch is said to have brought a secret
to their disciples. Whatever Zen truth is message from India. What was it?" Ma-tsu
concealed here, is it not the most astounding said, "Monk, I am very busy just now, you
story to find an earnest truth-seeker sent away may come some other time." Wu-yeh was
 3077

about to leave the room when the master nhng th ay ma truy tm eu la uong cong h
called out, "O monk!" Wu-yeh turned back. vong ma thoi. Neu may ong nam lay cho nay ma
"What is it?" the master said. This awakened vng tin th nh thuan gio thoi la. Neu khong tin
Wu-yeh's mind to the full understanding of th giong nh ao ho tren at bang cho met sc.
Zen, and he made his bows. "O this stupid Viec viec e len chung ta khong bao gi dt, lam
fellow! What is the use of your making noi len hnh nay tng no. Do o mi co am luan
bows?" were the master's last words for Wu- trang sang tai Linh Sn. Va tai Tao Khe Luc To
yeh. This shows us that Ma-tsu used no ch iem trang Trang au? Hay ch cho lao Tang
special contrivance or method by which the xem th? Ch thang cho lao Tang ch ng ngo
mind of the disciple could be matured for the len tri ma tm kiem!"The koan about the
experience. As a matter of fact, Zen is not a potentiality and conditions of lecturing of Zen
conceptual plaything with them but a vital fact Master Fen-Yang to enlighten the assembly.
which intimately concerned life itself. Zen According to The Records of the Transmission of
masters usually make use of every the Lamp (Chuan-Teng-Lu), Volume XIII, one
opportunity in their daily life. In this case, day, Fen-Yang addressed the monks, saying, "The
Ma-tsu used Wu-yeh's body structure to sound of the bell. The chirp of the sparrow.
demonstrate Zen in most practical ways for Through these things the true source can be met.
the sake of Wu-yeh's enlightenment. Seeking it someplace else is a deluded waste of
Phan Chn Tc Phat: The real wisdom is effort. If you grasp some belief then it will be like
gradually openedPhan Chn Tc Phat, cai chn a brisk wind extinguishing a flame. Not believing
tr lan hoi m ra, ven tng bc man vo minh, tam will be like a ditch in a flat plain. Affairs press
tr cang sang to them, lan lan i en cho sang suot upon us without end, rising forms and painted
hoan toan, c phan nao tot phan o. ay la giai patterns. Therefore, Lingshan spoke of the moon.
oan th nam trong sau giai oan phat trien cua And the Sixth Ancestor pointed to the moon.
Bo Tat c noi ro trong Thien Thai Vien Giao, Where is this moon? Point it out for me. Tell me
oi lai vi sau giai oan phat trien hay Luc V cua directly and don't go looking for it up in the sky!"
Biet GiaoThe real wisdom is gradually opened, Phan Dng Ngu Mon Cu: Nam cau th du cho
the screen of ignorance is gradually rolled up, the nam giai oan tu hanh do thien s Phan Dng
mind is clearer and clearer to totally clear. This is Thien Chau lap raFen-Yang-Shan-Chou's five
the fifth of the six stages of Bodhisattva stages of cultivation.
developments as defined in the Tien-Tai Perfect 1) Phap mon cu: Vao chan e Phat aoTo
or Final Teaching, in contrast with the ordinary six enter the truth of Buddhism.
developments as found in the Differentiated or 2) Mon ly cu: Tu hanh theo chan e Phat ao
Separated SchoolSee Luc Tc Phat. To cultivate in accordance with the truth of
Phan Chng: Partial-attainmentPartial Buddhism.
realizationPart of self realization. 3) ng mon cu: Quet sach moi phan biet t
Phan Chng Tc: Cai chn tr lan hoi m ra vong tngTo wipe out all discriminations
Real wisdom is gradually openedSee Phan from deluded thoughts.
Chn Tc Phat. 4) Xuat mon cu: Tu hanh phai co tam thng cau
Phan Du: See Phan Du. Bo e, ha hoa chung sanhPractitioners must
Phan Dng Linh Am ieu Hat: Fen-Yang "The have the mind of "above to seek bodhi, below
sound of the bell and the chirp of the sparrow" to save (transform) beings."
Cong an noi ve c duyen thuyet phap cua Thien 5) Ngoai mon cu: Giai oan thc s giao hoa
s Phan Dng nham khai ngo ai chung. Theo chung sanh vi tam "vo vi vo nhiem"The
Canh c Truyen ang Luc, quyen XIII, mot period of saving and transforming beings
hom, Phan Dng th chung, noi: "Tieng chuong without intention and without defilements.
ngan. Tieng se keu. Ch qua nhng th nay la a Phan Dng Tam Cu: Ba cau th du cho ba
khe ngo nguyen bon chan ly. Hng ben ngoai phng cach tiep dan ngi hoc do thien s Phan

Dng Thien Chau lap raFen-Yang-Shan-
Chou's three methods of welcoming and guiding
disciples.
1) Trc lc cu: Ngi hoc phai co nang lc ay Dharmakaya, etc.
u mi co kha nang thanh tu tu tap va at 2)
c giac ngoPractitioners must have
adequate capacities to accomplish cultivation
and attain enlightenment.
2) Chuyen than cu: Ngi hoc phai dung c dung
nam gi bon phan s chnh cua hanh gia tu
Thien la at c chng ngoPractitioners
must utilize opportunities to grasp the main
duty of a Zen practitioner is to achieve
enlightenment.
3) Than thiet cu: Khi tu tap, ngi hoc phai
nhanh le chuyen me khai ngo (dep bo me
muoi cua the gii luan hoi sanh t e bc
vao giac ngo niet ban)During the period of
cultivation, practitioners must quickly reject
the illusion of the transmigrational worlds and
enter into nirvana enlightenment.
Phan Dng Thap Bat Van: Theo Thien S D.T.
Suzuki trong Thien Luan Tap II, Thap Bat Van
cua Phan Dng Thien Chau la ng loi thc
hanh cua giao ly Thien cho en khoang the ky th
mi. Phan Dng Thien Chieu song vao khoang
cuoi the ky th mi, la mon nhan cua Thu Sn
Tnh Niem. S xep loai trong Thap Bat Van tuy
khong co tnh cach khoa hoc nhng cac cau hoi rat
la sang sua v chung phac hoa cach thc hoc tap
cua Thien thi bay giAccording to Zen Master
D.T. Suzuki in the essays in Zen Buddhism, Book
II, The Eighteen Kinds of Question, compiled by
Shan-Chao of Fen-Yang, the way Zen teaching
was practiced until about the tenth century. Fen-
Yang-Shan-Chao lived at the end of the tenth
century and was a disciple of Sheng-Nien of Shou-
Shan. The classification in the work is unscientific
but the Questions are illuminating in many ways
as they illustrate how Zen was studied in those
days.
1) Thnh ch: Cau hoi xin ch day. Thong thng
la cau hoi cua e t hoi thay, muon hieu ro
nhng van e nh Phat a, To Bo e at Ma Tao-Wu replied, Even oneness when held on
sang Tau lam g, yeu ch cua Phat phap, Phap
than, van van: The question asking for
instruction. This is what is generally asked by
a novice of the master, wishing to be
3078
enlightened on such subjects as Buddha, the
signification of Bodhidharmas visit to China,
the essence of the Buddhist teaching, the
Trnh Giai: Ngi hoi cau xin thay an chng
bang cach bay to ieu kien tinh than cua rieng
mnh. Mot Thay Tang hoi Trieu Chau: Thay
noi g vi mot ngi khong mang cai g het?
Y ang phan tch tam trang cua rieng mnh.
Trieu Chau ap: Th c mang theo.The
question in which the questioner asks for the
masters judgment by describing his own
mental condition. When a monk said to Chao-
Chou, What do you say to one who has
nothing to carry about? He was analyzing his
own state of mind. To this Chao-Chou replied,
Carry it along.
3) Sat Bien: Ngi hoi muon biet ro lap trng
cua Bon S. Mot nha s en kiem ong
Phong c ngu tai mot thao am tren nui, hoi:
Neu co con cop bong nhien hien ra ay,
thay se lam g? Am chu lien rong len nh
mot con cop; nha s kia co ve hoang s; thay
the am chu ca ci ha ha: The question
whereby the questioner attempts to see where
the master stands. A monk came to Tung-
Feng who lived in a mountain hut and asked
him, If a tiger should suddenly appear here,
what would you do? The hut-keeper roared
like a tiger; the monk behaved as if terrified;
whereupon the keeper laughed heartily.
4) au C: Trong cau hoi nay, ngi hoi cho
thay y van con co cho nghi ng ve s thanh
at cua mnh va y dien ta c muon c xac
chng cua mnh. Mot nha s hoi Thien Hoang
ao Ngo: Toi phai lam g khi bong m cua
nghi tnh cha dt? ao Ngo ap: Gi lay
mot cai cung con cach xa cho trung.The
question in which the questioner shows that
he still has a doubt as to his attainment and
expresses his desire for confirmation. A monk
asked Tao-Wu of Tien-Huang, What shall I
do when there is still a shadow of doubt?
to is wide of the mark.
5) Thien Tch: Cau hoi ma ngi hoi nong long
muon thay ra thai o cua thay. Mot nha s hoi
Trieu Chau: Van phap quy nhat; nhat quy ve

au? Trieu Chau noi: Khi Thanh Chau, toi
co may c mot chiec ao nang bay can.
The question whereby the questioner is
anxious to find out the masters attitude. A
monk asked Chao-Chou, All things are
reducible to the One; but where is the One
reducible? Chao-Chou replied, When I was
in the district of Ching I had a robe made that
weighed seven pounds.
6) Tam Hanh: Ngi hoi v khong biet tiep tuc
hoc Thien nh the nao. Mot nha s hoi Hng
Hoa: Ke hoc nay khong phan biet noi en
vi trang, xin s soi sang cho. Cau hoi va
xong th s cho mot tat ben than: The question
asked by one who is at a loss as to how to go
on with his study of Zen. A monk asked
Hsing-Hua: I am unable to distinguish black
from white. Pray enlighten me somehow.
The question was hardly out when the master
gave him a good slashing.
7) Tham Bat: Cau hoi c hoi vi y nh tham Trng mat len ma cung khong thay b me th
do s ac cua thay. Loai cau hoi nay chac
chan a thnh hanh khi cac Thien vien c
dng len khap ni va cac nha s bai phong t
thay nay sang thay khac. Mot nha s hoi
Phong Huyet: Ke ay khong hieu ma cha
tng co chut nghi, the la lam sao? S ap:
Khi con linh qui treo len at bang, no khong
the khong e lai dau vet ni at bun.The
question asked with the intention to probe into
the attainment of the master. This kind of
question must have been in vogue when Zen
monasteries were every where established
and the monks travelled from one master to
another. A monk asked Feng-Hsueh, How is
it that one who understand not, never
cherishes a doubt? Feng-Hsueh replied:
When a tortoise walks on the ground, he can
not help leaving traces in the mud.
8) Bat Hoi: Hoi v khong hieu; ay co ve
khong khac vi loai cau Tam Hanh. Mot
nha s hoi Huyen Sa: Toi la mot ngi mi
nhap tong lam; mong s ch th toi can phai
hoc tap nh the nao. Huyen Sa ap: Nha
ngi co nghe dong suoi r rao kia chang? V
s ap: Bam, co! Huyen Sa noi: Vay theo
loi o ma vao.The question of ignorance.
This does not seem to differ from the sixth
3079
question. A monk asked Hsuan-Sha: I am a
new comer in the monastery; please tell me
how to go on with my study. Hsuan Sha
replied: Do you hear the murmuring
stream? The monk said: Yes, master.
Hsuan-Sha said: If so, here is the entrance.
9) Knh am: Ngi hoi co quan iem nao o ve
Thien va muon biet nhan xet cua thay ra sao:
Toi chang lam g c vi the tr bien thong;
xin s cho mot thoai au cua Thien. Khi nha
s hoi nh vay, ong thay lien giang cho mot
on rat nang: The question proposed by one
who has his own view of Zen and wishes to
see how the master takes it. A monk asked his
master: As to worldly knowledge and logical
cleverness, I have nothing to do with them;
please let me have a Zen theme. The master
gave him a hearty blow.
10) Tr: Trong cau hoi nay co ac ra li noi cua
mot bac lao tuc. Mot nha s hoi Van Mon:
lam sao? Van Mon bao: Xem ka?The
question in which an ancient masters saying
is referred to. A monk said to Yun-Men:
What would one do when no boundaries are
seen, however wide the eyes are open? Said
Yun-Men: Look!
11) Co: Cau hoi co cha ng nhng li noi trong
kinh. Mot nha s hoi Thu Sn: Theo kinh noi
het thay chung sanh eu co Phat tnh; vay sao
chung sanh khong biet? Thu Sn ap: Biet
ch.The question containing words from
the sutras. A monk asked Shou-Shan:
According to the sutra, all beings are
endowed with the Buddha-nature; how is it
then that they know it not? Shou-Shan
replied: They know.
12) Ta: Cau hoi gom co nhng oi chieu vi mot
s thc a biet. Mot nha s hoi Phong Huyet:
Bien ca co chau lam sao nhat c? Phong
Huyet ap: Luc Vong tng en choi chan
anh sang; cho Li lau i song vo trum tri.
Cang co gi no cang tan, cang co thay no
cang toi.The question containing
references to a known fact. A monk asked
Feng-Hsueh: The ocean is said to contain the
precious gem; how can a man lay hands on
it? Feng-Hsueh replied: When Wang-

Hsiang comes, its brightness is dazzling; when
li-lou goes, the waves roll as high as the sky.
The more one tries to take hold of, the farther
it vanishes; the more one attempts to see it,
the darker it grows.
13) That: 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?The
question 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?
14) Gia: Cau hoi cha ng mot trng hp gia
thiet. Mot nha s hoi Knh Sn: c Phat
nay ngoi trong ien; cai nao la c Phat
kia? Knh Sn ap: c Phat nay ngoi trong
ien.The question containing
hypothetical case. A monk asked Ching-Shan:
This Buddha sits in the Hall; what is the
other Buddha? Ching Shan replied: This
Buddha sits in the Hall.
15) Tham: Cau hoi boc bach mot nghi tnh thc
thu. Mot v s hoi To s: Het thay cac phap Phan Dng Thap Tr ong Chan: Mi loai tr
ban lai eu la hu; nh vay cai g la Vo? To cua mot bac thay theo thien s Phan DngFen-
s ap: Cau hoi cua ngi rat phan minh; hoi Yang-Shan-Chou's ten forms of understanding of a
ta lam g?The question embodying a real
doubt. A monk asked his master: All things
are such as they are from he beginning; what
is that which is beyond existence? The
master replied with id solution: Your
statement is quite plain; what is the use of
asking me?
16) Trng: Cau hoi co y nh bc bach. Mot v s
hoi Muc Chau: To s t An sang ay e lam
g? Muc Chau cat ngha: Hay noi, e lam
g? V s khong ap. Muc Chau ben anh
cho: The question with an aggressive intent. A
monk asked Mu-Chou: The Patriarch came
from India and what did he design to do
here? Mu-Chou retorted: You tell; what did
he design? The monk gave no reply, so Mu-
Chou struck him.
17) Minh: Cau hoi c neu len mot cach ay u
va chnh xac. Mot triet gia ngoai ao hoi
3080
Phat: Toi khong hoi hu ngon hay vo ngon.
c Phat ngoi im lang. Triet gia nay noi:
c The Ton qua ai t, ai bi. Ngai khi
sang nhng may m me hoac cho toi, ch cho
toi loi vao Chanh ao.The question plainly
and straightforwardly stated. A non-Buddhist
philosopher asked the Buddha: Words or no-
words, I ask neither. The Buddha remained
silent. The philosopher said: The Blessed
One is indeed full of mercy and compassion.
He has cleared off clouds of confusion for my
sake, showing me how to enter upon the
path.
18) Mac: Cau hoi khong dien thanh li. Mot triet
gia ngoai ao en kiem Phat va ng trc
ngai ma khong noi mot tieng. Phat lien bao:
Qua nhieu roi ong i! Triet gia nay tan than
Phat, noi: Do long t bi cua c The Ton ma
nay toi c vao ao.The question not
expressed in words. A non-Buddhist
a philosopher came to the Buddha and stood
before him without uttering a word. The
Buddha then said, Abundantly indeed, O
philosopher! The philosopher praised the
Buddha saying, It is all owing to the Blessed
Ones mercy that I now enter upon the path.
Zen masters.
1) ong nhat chat: Thay va tro dung hp vi
nhau nh mot, moi ngi lam het bon phan
cua mnhA master and a disciple must
harmonize with one another, each
accomplishes one's own duties.
2) ong ai s: Bac thay phai lay ai s Phat
phap lam au e giai ap nhng nghi van cua
ngi hocA master must place great
Buddha works in the first priority in answering
all questions from his disciples.
3) Tong ong tham: Bac thay phai co nang lc
khien tat ca van tng eu quy y Phat phap
A master must have an ability to cause all
things to take refuge in the Triratna.
4) ong chan tr: Bac thay phai co tr hue chan
that va nhan thc sieu vietA master must
have a real wisdom and supramundane
perceptions.
 3081

5) ong bien pho: Bac thay can phai thau triet, Khong hocFen-Yang-Shan-Chou, a Chinese
lieu ngo Phat ao. Trong sinh hoat hang ngay Chan master of the Lin-Chi school; a disciple and
khong bao gi thieu vang ao phap (con dharma successor of Shou-Shan-Sheng-Nien, and
ng hay phng phap dan en niet ban)A the master of Shih-Chuang-Chu-Yuan. We do not
master must know (ins and outs of) thoroughly have detailed documents on Zen master
all Buddhist theories. Never miss the way or Chongshou; however, there is some interesting
method to attain nirvana in daily activities. information on him in The Records of the
6) ong cu tuc: Bac thay luon nh ro moi ngi Transmission of the Lamp (Chuan-Teng-Lu),
eu san co Phat tanhA master must always Volume XIII: Zen master Fen-Yang came from
remember clearly about an innate Buddha- ancient Taiyuan, now a place in modern Shanxi
nature in all beings. Province. Both of Fen-Yang's parents died before
7) ong ac that: Bac thay phai co kha nang he reached the age of fourteen, so at this young
phan biet ro iem quan he gia s c mat, age, he entered into the homeless life of a monk.
hn thuaA master must have the ability of Fen-Yang was extremely intelligent and well
distinguishing the relationships between gains versed in the Confucian and other classics. He
and loses. traveled widely and reportedly gained instruction
8) ong sinh sat: Thay tro phai co quan he mat from seventy-one teachers.
thiet nh song chet eu co nhauA master Ngi ta ke lai rang ong a i khap trung
and a disciple must have a close unfailingly quoc va gap 71 v thay, hau tm cach cu vang
loyal relationship, either alive or dead. nhng g co the cu vang c trong truyen
9) ong am hong: Thay tro noi phap phai giong thong nha Thien ang suy thoai. V the ma
nhau, tat ca eu phai cung muc ch hoang nhng thuyet giang cua ong co nhng yeu to
truyen chanh phapA master and a disciple bat nguon t nhng truyen thong khac nhau,
must be at the same page interm of preaching nh o ma truyen thong ay van con ton tai
the dharma with the same purpose of trong phai thien Lam Te. Phan Dng la mot
spreading the correct dharma. trong nhng thien s au tien sung knh nhng
10) ong ac nhap: Quan he gia thay va tro phai li ch day cua cac thay ngay xa qua hnh
nh sn mon vi Phat ien, dt tuyet moi oi thc th, t o ong sang lap ra thi th ca ngi
ai va thay eu thanh PhatMaster-disciple ve thienIt is said of Fen-Yang that he
relationship must be the same as that of the wandered throughout China ans sought out
temple and the Buddha-hall. All seventy-one masters in an effort to save what
discriminations from deluded thoughts must could be saved of the Chan tradition, which
be cut off and all will become Buddha. was then in decline. Thus this style of
Phan Dng Thien Chieu Thien S (947-1024): instruction synthesized elements from the
Fun'yo-Zensho (jap)Fen-yang Shan-chao various lineages that then survived in the Lin-
(Wade-Giles Chinese)Fenyang Shanzhao Chi school. Fen-Yang was one of the first
(Pinyin Chinese)Thien s Phan Dng, thuoc Chinese Chan masters to celebrate the
phai Lam Te, e t va ke tha Phap cua Thien s sayings of the ancient masters in poetic form.
Thu Sn Tnh Niem, va la thay cua Thach Sng In this way he founded the Chan tradition of
S Vien. Hien nay chung ta khong co nhieu tai eulogistic poetry.
lieu chi tiet ve Thien s Phan Dng; tuy nhien, Khi Phan Dng en cho Thu Sn, S hoi Thu
co mot vai chi tiet ly thu ve v Thien s nay trong Sn: "Bach Trng cuon chieu, y ch the
Truyen ang Luc, quyen XIII: Thien s Phan nao?" Thu Sn ap: "Ao rong va phat toan
Dng en t co thanh Thai nguyen, bay gi the hien." S hoi: "Y thay the nao?" Thu Sn
thuoc tnh Sn Tay. Ca cha lan me cua ong qua ap: "Cho tng vng i khong co dau
i trc khi ong en tuoi 14, v vay ma vao luc chon." Qua nhng li nay S ai ngo. S ben
tre tuoi nay ong a vao chua lam Tang. Ong rat anh le roi ng len tha: "Muon xa am
thong minh va lau thong co van va giao ien biec nguyet trong khong, hai ba phen gan loc
 3082

mi c biet (Van co bch am khong gii Mot v Tang hoi: "The nao la nguon coi cua
nguyet, tai tam lao loc thuy ng tri)."When ai ao?" Phan Dng noi: "ao at e tm
Fen-Yang Fen-Yang arrived at Shou-shan's tri xanh." V Tang lai hoi: "Sao ma phai nh
place, he asked Shou-shan, "What was the the?" Phan Dng noi: "Phai biet cho huyen
meaning of Pai-chang rolling up his sitting tham."A monk asked Fen-Yang, "What is
mat?" Shou-shan said, "When the dragon robe the source of the great way?" Fen-Yang said,
sleeve is shaken open the entire body is "Digging in the earth to find the blue sky."
revealed." Fen-Yang said, "What does that The monk asked, "What is attained by doing
mean?" Shou-shan said, "It's like a king that this?" Fen-Yang said, "Not knowing the deep
goes out walking. There are no fox tracks." At mystery."
these words Fen-Yang was enlightened. He Mot v Tang hoi: "The nao la khach trong
prostrated himself to Shou-shan, then rose and khach?" Phan Dng noi: "Ong hay chap tay
said, "The moon of empty worlds reflected in lai, ng trc am ma hoi c The Ton." V
ten thousand ancient pools, sought twice, Tang hoi: "The nao la chu trong khach?" Phan
thrice, is finally found." Dng noi: "oi dien ma khong ban be." V
Sau khi Phan Dng nhan chc tru tr Phan Tang hoi: "The nao la khach trong chu?" Phan
Chau, S noi vi Tang chung: "Di ca Phan Dng noi: "Giang may ngang tren bien. Rut
Dng co con s t Ha Tay ngoi xom tai ca. kiem quay ca rong." V Tang hoi: "The nao
Co ai en no lien can chet. Vay th co phng la chu trong chu?" Phan Dng noi: "Ba au
tien g e vao c ca Phan Dng, e thay sau tay kinh thien ong a. Noi tran loi nh
c ngi Phan Dng. Neu thay c ngi dong chuong thien t."A monk asked,
Phan Dng se kham cung Phat, To lam thay. "What is it when guest meets guest?" Fen-
Ai chang thay c ngi Phan Dng la ke Yang said, "Put your palms together in front
chet ng. Hien nay co ngi vao c of the hut and ask the World-Honored One."
chang? Nhanh len keo uong kiep ngi! Neu The monk asked, "What is it when guest
khong phai la khach cua Long Mon se b meets host?" Fen-Yang said, "The other is not
iem dau tren tran! ay ai la khach cua a companion." The monk asked, "What about
Long Mon?" Noi xong S a gay len noi: when host meets guest?" Fen-Yang said, "The
"Lui mau! Lui mau!"After Fen-Yang clouds are arrayed above the sea. Draw the
assumed the abbacy at Fen-chou, he said to sword and disturb the dragon's gate." The
the monks, "Beneath Fen-Yang's gate a West monk then asked, "What is it when host meets
River lion crouches. If anyone comes near he host?" Fen-Yang said, "Three heads and six
chomps them to death. Is there any expedient arms terrify heaven and earth. Furiously the
to help people enter Fen-Yang's gate and emperor's bell is struck."
personally see the person of Fen-Yang? Co mot v Tang hoi: "The nao la ao?" Phan
Anyone who sees the person of Fen-Yang can Dng noi: "H khong chang ngan ngai, ti
become the teacher of the Buddhas and lui mac sc." V Tang noi: "Cam ta li hng
ancestors. Those who can't see the person of dan cua lao S." Phan Dng hoi lai: "Ong
Fen-Yang are dead right where they stand. lay cai g goi la ao?" V Tang khong li oi
Right now, is there anyone who can enter? ap. Phan Dng noi: "Ong ch biet ci cop,
Hurry up and go in so that you can avoid a ma khong biet lam sao nhay xuong."A
wasted life! If you are no an adept of the monk asked, "What is the Way?" Fen-Yang
dragon gate then you'll get a mark on your said, "Emptiness is unobstructed. You can
forehead! Who here is an adept of the Dragon roam everywhere." The monk said, "I deeply
Gate? You're all getting a mark!" Fen-Yang thank the master for this instruction." Fen-
then raised his staff and said, "Go back! Go Yang said, "What do you proclaim as the
back!" Way?" The monk was silent. Fen-Yang said,
"You can ride the tiger, but you can't get off."

Co mot v Tang hoi: "Tam a cha an, biet
tnh sao ay?" Phan Dng noi: "Ai nhieu
loan ong?" V Tang hoi: "oi vi ieu o co
bien phap g?" Phan Dng noi: "T lam, t
chu."A monk asked, "What should be done
if the mind-ground is troubled?" Fen-Yang
said, "Who is troubling you?" The monk said,
"How can one deal with this?" Fen-Yang said,
"What you do, you receive."
Co mot v Tang hoi: "Ch y cua Thien tong va
giao ngha cua Giao tong giong va khac cho
nao?" Phan Dng noi: "Tren nui cao, cay
tung gioi chu lanh, trong khe quanh co nc
chay cham cham."A monk asked, "Is the
essential teaching of the ancestors the same
as the general teachings of Buddhism?" Fen-
Yang said, "The cold pine on the high peak
stands noble and straight. The winding brook
in the gully moves lazily."
Co mot v Tang hoi: "Mot cay en cung chang
thap sang th the nao?" Phan Dng noi: "Th
tat no i!" V Tang lai hoi: "Sau khi tat the
nao?" Phan Dng noi: "Th trong sang." V
Tang lai hoi: "Khong biet trong sang la the
nao?" Phan Dng noi: "Thng thap khong
gian oan, xa nay mai trong sang."A monk
asked, "When the lamp is not clear, then
what?" Fen-Yang said, "Extinguihs it!" The
monk said, "After it is extinguished, then
what?" Fen-Yang said, "It's clear." The monk
said, "What if one can't see that it's burning
brightly?" Fen-Yang said, "It burns constantly,
without interruption. It has been clear from
the infinite past down to the present."
Y Ly Hau phu Long c cung S co tnh
quen biet khi xa. V chc vu tru tr chua
Tha Thien ang bo trong nen co y thnh S
ve o, sai s i ba lan ma S van t choi. S of the Transmission of the Lamp (Chuan-Teng-
gia b doa phat neu khong thnh c S ve
mot phen na. S gia en tha: "Lan nay
quyet thnh thay ong i, neu thay khong i
toi lieu chet ma thoi." S noi: "Toi khong ri
nui v ang co benh. Neu phai i th chung ta
se cung i." S gia ben noi: "Mien thay chu
i la c, i trc hay sau khong thanh van
e." S bao chung don ba an va sa soan
hanh ly, roi S bao: "Lao Tang i trc ay!"
Noi xong, s an nhien th tchDuke Li of
3083
Long-de Twonship was an old friend of Fen-
Yang. Because the abbot position at Cheng-
t'ien Temple became vacant there, Li wanted
to invite the master to come there and
expound the Dharma. An emissary from the
Duke came to Fen-Yang three times, but each
time Fen-Yang refused to leave the mountain.
The emissary was threatened with severe
punishment by Duke Li, so he came to the
mountain yet another time and said, "I must
insist that the master accompany me.
Otherwise I'll be put to death!" Fen-Yang
laughed and said, "I haven't left the mountain
because I've been quite sick. But, if I must do
so, then must we go together? Should I go first
or should you go first?" The emissary said, "It
only matters that you agree to go. It doesn't
matter who goes first." Fen-Yang then
ordered that a banquet be prepared. Taking
up his traveling bag, he said, "I'll go first."
Upon saying these words he peacefully
passed away.
Phan Dng Thien Chieu Thien S Ng Luc:
Fun'yo-Zensho Goroku (jap)Fen-yang Shan-
chao's Records of teachingsSee Phan Dng
Thien Chieu Thien S.
Phan Dng Tru Trng: Fen-Yang's staff
Cong an noi ve c duyen thuyet phap cua Thien
s Phan Dng nham khai ngo ai chung. Theo
Canh c Truyen ang Luc, quyen XIII, mot hom
Thien s Phan Dng Thien Chieu thng ng
th chung, noi: "Tat ca may ong phai biet cay gay
nay e hieu c s tu tap mot cach triet e va
hoan tat ai s cua mot hanh gia." Noi xong S ha
ngThe koan about the potentiality and
conditions of lecturing of Zen Master Fen-Yang to
enlighten the assembly. According to The Records
Lu), Volume XIII, one day, Zen master Fen-Yang
entered the hall and addressed the monks, saying,
"You all should know this staff in order to
understand the practice thoroughly and to
complete the great matter of a practitioner." After
speaking, he left the hall.
Phan Dng T Cu: Bon cau xet nghiem ngi
hoc do thien s Phan Dng Thien Chau lap ra
Fen-Yang-Shan-Chou's four sentences of testing
disciples.

1) Tiep s c cu: Thay khong a ra nhng
phng thc ac thu; ngc lai phai tiep dan evening, popular during the time of Zen master
bang phng thc trc tiep va khe hp vi Fen-Yang-Shan-Chou (the evening service of
kha nang cua ngi hocMasters should not
use exceptional methods; on the contrary,
they should use direct and suitable methods to
welcome and to guide their disciples.
2) Nghiem nap tang cu: Bien biet kha nang cua
nap tang phai vt qua nhng kien giai tnh
thng hay nhng suy ngh phan biet. Hanh
cc Tang lay viec tham van va tu tap giai
thoat sanh t lam muc ch chnh. Con mat tr
tue cua Thien Tang thay van hu giai khong.
Vi con mat nay, Bo Tat nem cai nhn vao tat
ca nhng cai ky dieu va bat kha t ngh cua tThe wheel of fate of reincarnation.
canh gii tam linh, thay tan ho tham sau xa
nhat cua noMasters must test to see
practitioners' ability of overcoming worldly
knowledge and cutting off all discriminations
from deluded thoughts. The main purpose of
wandering monks is to seek instructions and
to cultivate to attain liberation from the cycle
of birth and death. Zen monks' wisdom eye
that sees all things as unreal. With the
wisdom-eye, a Bodhisattva takes in at a
glance all the wonders and inconceivabilities
of the spiritual realm to its deepest abyss.
3) Chnh lenh hanh cu: Chnh giao trong thien
lam phai la "Bat lap van t; giao ngoai biet
truyen; trc ch nhan tam; kien tanh thanh
Phat." Khong co bat c th g khac hn, khong
co ngoa le! The true doctrine in Zen must
not be established by words. It is a special
transmission outside the teachings. It directly
points to the human mind. Through it one sees
ones own nature and becomes a Buddha.
There is nothing else, no exception!
4) nh can khon cu: Cho nao Phat phap en th
cho o t nhien dt tr phien nao tham, san,
si, man, nghi, ta kien, sat, ao, dam, vong...
Do o, moi ngi eu an lacWherever
Buddhism arrives, there exist no more
afflictions of greed, anger, ignorance, pride,
doubt, wrong views, killing, stealing,
committing sexual misconduct, and lying.
Therefore, everyone is peaceful and joyful.
Phan Dng Van Tham: Thi tham van (xin li
hng dan) vao buoi chieu, thnh hanh vao thi
3084
thien s Phan DngSeeking instructions in the
questions and answers, which was very popular in
Fen-Yang's assembly).
Phan Dng Vo c Thien S Ng Luc : Fun'yo-
Zensho Goroku (jap)Ng luc cua Thien s Phan
Dng Thien ChieuFen-yang Shan-chao's
Records of teachingsSee Phan Dng Thien
Chieu Thien S.
Phan oan Bien Dch: See Phan oan Bien
Dch.
Phan oan ong C: See Phan oan ong C.
Phan oan Luan Hoi: Banh xe luan hoi sanh
Phan oan Sinh T: See Phan oan Sinh T.
Phan oan Tam ao: See Phan oan Sinh T.
Phan oan T: See Phan oan Sinh T.
Phan Hng: ot nhangTo burn incense.
Phan: Rac riGarbage.
Phan Qua: Theo Kinh Niet Ban, th qua Phan la
qua amraka ni ong phan, hay vien ngoc trong
bunAccording to the Nirvana Sutra, this is the
amraka fruit in the midden, or a pearl in the mud.
Phan Tao: QuetSweeping garbage.
Phan Tao Y: See Phan Tao Y.
Phan Tr: Phan tr la mot t ma Phat dung trong
Kinh Phap Hoa, ngha la dep bo phien naoA
term the Buddha used in the Lotus Sutra meaning
to get rid of garbage.
Phan: Krohda (skt)Pratigha or Dvesa (skt)
AngerGian d)Hat La aCan ban phien
nao San Khue hay s nong nay (bat nhan hay s
nong gian), mot trong tam oc (tham, san, si)
Anger, ire, wrath, resentment, one of the six
fundamental klesas or one of the three poisons
(passion, anger, and ignorance).
Phan Ket: Gian d la mot trong nhng tr ngai
tren ng tu tapAnger as fetter in cultivation
The bond of anger.
Phan No: Gian d: AngerAngryFierceTo
fly into a rage.
Phan No Cau: Mot hnh thc cua Quan The
AmA form of Kuan-Yin with a hook.
Phan No Cau Quan The Am Bo Tat: Amogha-
krodhan-kusaraja (skt)A form of Kuan-Yin with
a hookMot hnh thc cua Quan The Am.

Phan No Minh Vng:
1) Phan No Minh Vng la oi thu cua ma, va la
ho phap cua ao PhatThe Fierce
Maharajas as opponents of evil and guardian
of Buddhism.
2) Mot trong hai hnh thc cua Bo Tat, mot la
pha ma, hai la thien hien: One of the two
bodhisattva forms, resisting evil, in contrast
with the other form, manifesting goodness.
3) Heruka (skt): Thuat 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 kha nang th nghiem ngi khac)An abbot of a
Phat CakrasamvaraA Sanskrit term for
Blood Drinker. A general term in Tibetan
tantric Buddhism for a wrathful meditational
deity. It is particularly applied to the Buddha
Cakrasamvara.
Phan No Tr Kim Cang: Vajragra-Vajadhrah
(skt)Fierce-faced holder of a vajraCon goi la
Tr Kim Cang, la v Bo Tat to ro tr lc khong g
pha noi cua Kim Cang Bo Bo Tat. Ngai thng
cam cay chuy kim cng loai mot che, hoac ba,
hoac nam cheA Bodhisattva with a firece face
who holds a vajra or thunderbolt, of these there
are several different kinds, based on numbers of
prongs on their thunderbolt (one, three, or five).
Phan No Vng: Heruka (skt)Trak-thung
(tib)Hao Lo Ca Minh VngName of a
wrathful male deitySee See Phan No Minh
Vng (3).
Phan Vng: See Phan No Minh Vng.
Phan: Ngoai ao tin rang co cai goi la so phan
hay nh menhExternalists believe that there
exists a so-called Lot or Destiny.
Phat: 1) Khong phai: Not (no, not to); 2) Phui: To
rub (to wipe, to dust).
Phat Ba e: Devapuspa or Bhupadi (skt)Thien
HoaDeva-flowers.
Phat Ba Kha La: Puspahara (skt)Ten cua mot
loai Da Xoa an hoaFlower plucker or flower-
eater, name of a yaksa.
Phat Ba La Ha: See Phat Ba Kha La.
Phat Ba The La: Purvasaila (skt).
1) ong Sn ni ma pha sau o mat tri moc
len: The eastern mountain behind which the
sun is supposed to rise.
2) Phat Ba The La Tang Gia Lam (Purvasaila-
3085
Sangharama): ong Sn, ten cua mot t vien.
Mot trong nhng he phai cua Mahasanghika
(see Mahasanghika)The eastern mountain,
name of a monastery east of Dhyanyakataka.
One of the subdivisions of the Mahasanghika
school.
Phat B e Ha: Purva-Videha (skt)Videha
(skt)Bo Lo BaBo Lo Ba B e HaMot luc
a ve pha ong cua nui Tu DiA continent east
of Sumeru.
Phat Bnh Tai Thu: Tru tr t vien (phai va co
kha nang v chung thuyet phap, ma cung va co
temple (who must have the ability to preach and to
test other people's abilities).
Phat Ca La: Pudgala (skt)See Phu Gia La.
Phat La Ba: See Phat Ba Kha La.
Phat Lat ac: Vrji (skt)Tam Phat Th
(Samvaji)Mot vng quoc co nam ve pha Bac
song Hang, pha ong Nam x Ne Pan, dan chung
o noi tieng ve nhng khuynh hng ngoai ao
cha truyen con noi cua hoAn ancient kingdom
north of the Ganges, southeast of Nepal, the
inhabitants called Samvaji, were noted for their
heretical proclivities.
Phat Nha a La: Punyatrata (skt).
1) Ten cua mot trong 24 Thien Ton c th
phung Trung QuocThe reward of virtue, a
name for Punyatara, one of the twenty-four
deva-aryas, worshipped in China.
2) Ten cua mot v s ngi An a en Trung
Hoa vao au the ky th nam giup Cu Ma La
Thap phien dch nhieu kinh ien t tieng Phan
ra Hoa ng: Name of an Indian monk who
came to China in the beginning of the fifth
century to help Kumarajiva to translate a lot
of sutras from Sanskrit into Chinese.
Phat Nh an: Punyadarsa (skt).
1) Tam kieng chieu roi chan ly: Auspicious
mirror, interpreted as mirror of the law.
2) Ten cua mot v s noi tieng Trung Quoc:
Name of a noted monk in China .
Phat Nhc a La: Punyatara (skt).
1) V sa mon x Ka-Bun, en Trung Quoc vao
khoang nam 404 cung vi Cu Ma La Thap
A sramana of Kubha (Kabul), who came to
China in 404 AD with Kumarajiva.
2) Mot trong hai mi bon v Thien Ton c

th phung tai Trung QuocOne of the
twenty-four Deva-Arya worshipped in China.
Phat Sa: Pusya (skt).
1) Bot: Foam.
2) Nguyet ien: Nguyet cungA lunar mansion.
Phat Sa Bo Tat: Pusya-buddha (skt)Bo Sa
Phate Sa PhatPhat Sa PhatTen mot v co
PhatName of an ancient Buddha.
Phat Sa Ca Vng Kinh: Ten khac cua Bnh Sa
Vng Ngu Nguyen KinhAnother name for
Bimbisaras Five-Vow Sutra.
Phat Sa Mat a: Pusyamitra (skt)Dong doi bon
i sau vua A Duc, cung la ke thu cua Phat giao.
V vua nay hoi quan than lam cach nao e c famous Buddhist scholar in the twentieth century.
lu danh hau the th quan than bao rang Tien e
A Duc a xay 84.000 thap vinh danh Phat ma lu
danh hau the, nay be ha ch viec pha het cac thap
ay la ten tuoi be ha se c mai mai lu truyen. published in 1949; The Beginning of Buddhist Art,
The la Phat Sa Mat a ben y li xam tau huy thap
giet TangDescendant of Asoka and enemy of
Buddhism. He was the fourth successor of King
Asoka; asking his ministries what he should do to
perpetuate his name; he was told that Asoka had
erected 84,000 shrines and he might become
famous by destroying them, which he is said to
have done.
Phat Sa Mat a Vng: See Phat Sa Mat a.
Phat Sa Phat: Pusya-buddha (skt)e Sa Phat
Ten cua mot v co PhatName of an ancient
Buddha.
Phat Sa Vng: Vatsaraja (skt)King vatsa.
Phat Thach: See Ban Thach Kiep.
Phat Tch Nhap Huyen: Neu muon chng nhap
phap tanh rot rao vien man cua ch Phat, th phai
phui sach dau vet bat tnh trc kiaTo rub out
the traces of past impurity and enter into the
profundity of Buddha.
Phat Tran: Vijani (p)Valavyajana (skt)
Vyajana (skt)Cai 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 sinhA 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 student.
Phat Tran Khan Tnh: Phat tran quet sach bui
nhA baton or stick which dusts off dirty dust.
3086
Phat Tran Trng: See Phat Tran.
Phat Tri Nhan S: Trong Han t, ch Phat gom
hai ch: nhan va phatIn Chinese, the word
Buddha comprises of two words: man and sweep.
Phat Tu Nh (1865-1952): Foucher, AlfredTen
cua mot v hoc gia Phat giao ngi Phap vao the
ky th XX. Ong cong hien gan nh ca i mnh e
nghien cu ve Phat giao va ngon ng An o. Ong
la tac gia cua nhng tap sach: "Cuoc i c
Phat", xuat ban nam 1949; Khi Thuy Nghe Thuat
Phat Giao, xuat ban nam 1917; San Ky ai Thap,
1939; va Nghe Thuat Hy Lap trong Nghe Thuat
Phat Giao Can a La, 1951Name of a French
He contributed most of his life in studying
Buddhism and Indian Language. He was the
author of several books: "The Life of the Buddha",
1917; The Monuments of Sanci, 1939; The Greek
Art in Ghandhara Buddhist Art, 1951.
Phat T: Hossu (jap)Vyajana (skt)A duster
Fly brusho lau bui, cai 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 sinhA 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 studentSee Phat
Tran.
Phat Vu ai Chau: See ong Thang Than Chau.
Phat: Buddha (skt).
(I) Tong quan ve PhatAn overview about the
Buddha: Phat la danh hieu cua mot bac a xe
tan bc man vo minh, t giai thoat mnh khoi
vong luan hoi sanh t, va thuyet giang con
ng giai thoat cho chung sanh. Ch
Buddha lay t goc Phan ng Budh co
ngha la giac ngo, ch ngi nao at c Niet
Ban qua thien tap va tu tap nhng pham chat
nh tr tue, nhan nhuc, bo th. Con ngi ay se
khong bao gi tai sanh trong vong luan hoi
sanh t na, v s noi ket rang buoc pham phu
tai sanh a b chat t. Qua tu tap thien nh,
ch Phat a loai tr tat ca nhng tham duc va
nhiem o. V Phat cua hien kiep la Phat Thch
Ca Mau Ni. Ngai sanh ra vi ten la Tat at
a trong dong toc Thch Ca. oi vi Phat t
 3087

tu Thien, van e giai thoat anh la he trong, "There was an old lady who lived at the time
nhng co cai con he trong hn, o la cau hoi of the Buddha. She was born at the same time
"Phat la g?" Mot khi nam vng c van e as the Buddha himself and lived in the eastern
ay la hanh gia a hoan tat Phat s cua mnh part of the city. She has a singular aversion
Buddha is an epithet of those who against the Buddha and never wished to see
successfully break the hold of ignorance, him. Whenever he passed by she would run
liberate themselves from cyclic existence, and away. But whichever way she turned she
teach others the path to liberation. The word would encounter him, east or west. So she
Buddha derived from the Sanskrit root covered her face with her hands, but she still
budh, to awaken, it refers to someone who saw the Buddha between her fingers. His face
attains Nirvana through meditative practice is so beautiful and illuminating."
and the cultivation of such qualities as (B) Loi suy ngh ve Phat cua cac thien sZen
wisdom, patience, and generosity. Such a masters think of the Buddha: Cau chuyen ke
person will never again be reborn within tiep ch ra loi suy ngh ve Phat cua cac thien
cyclic existence, as all the cognitive ties that s: "Mot hom, co v Tang en hoi thien s Te
bind ordinary beings to continued rebirth have An: 'The nao la bon than Phat Ty Lo Gia Na?'
been severed. Through their meditative S bao: 'em cai bnh ong kia en cho ta.' V
practice, buddhas have eliminated all craving, Tang lien lay tnh bnh em lai. S bao: 'em
and defilements. The Buddha of the present e lai cho cu.' V Tang em bnh e lai cho cu
era is referred to as Sakyamuni (Sage of the roi, ben hoi lai cau trc. S bao: 'Phat xa a
Sakya). He was born Siddhartha Gautama, a qua kh lau roi.'" Vi Thien, Phat tanh, thc
member of the Sakya clan. With Zen chat c ban a t lau b che m bi luyen
practitioners, the problem of emancipation is chap vao khai niem t tng va ngon ng.
important, but the still more important one is, Nay tu la tr ve vi cai ban lai dien muc t
"Who or what is the Buddha?" When this is thi cha me ta cha sanh ra, n gian the thoi.
mastered, practitioners have rendered their ng tm kiem ben ngoai muon vat, hay t
full services. uong nc va t biet nong lanh. That vay, khi
(II) Hai loi suy ngh ve PhatTwo ways of Luc To Hue Nang bao Hue Minh "ng ngh
thinking of the Buddha: Phat t nen luon thay lanh, ng ngh d, ngay trong luc ay a toi
rang hai loi suy ngh ve Phat cua An o va A xem cai bon lai dien muc cua ong trc khi
ong hoan toan khac nhauBuddhists should cha me cha sanh ra ong", Luc To a gi mot
always remember that the Indian way of thong iep ro rang khong ch rieng cho Hue
thinking of the Buddha is totally different Minh, ma con cho tat ca chung ta, nhng hanh
from the East Asian one. gia tu Thien cua nhng the he tng lai, rang
(A) Loi suy ngh ve Phat cua ngi An o The viec duy nhat can lam la thay cho c cai
Indian philosophers think of the Buddha: Cau bon lai dien muc trc khi cha me sanh ta
chuyen sau ay ch ra loi suy ngh ve Phat cua raWhile the next story shows what Zen
ngi An o: "Xa co mot ba lao song ong masters think of the Buddha: "One day, a
thi vi Phat. Ba sanh ra ong thi vi Phat, monk came and asked Zen master Ch'i-An:
va ngu pha ong thanh pho. Ba ghet c 'What is the true body of Vairocan Buddha?'
Phat en noi khong bao gi muon thay mat Ch'i-An said: 'Bring me that pitcher of pure
ngai. He thay Phat i qua au la ba ta chay i water.' The monk brought him the pitcher.
cho khac. Nhng dau tron i au, dau o ng Ch'i-An then said: 'Now put it back where it
hay dau tay, ba van gap mat Phat. V vay, ba was before.' The monk returned the bottle to
lay tay che mat, va roi ba van thay Phat qua its former position. The he asked his previous
ke tay. Phat that la ep va choi loi lam sao question again. Ch'i-An said: 'The ancient
ay!"The following story shows what the Buddhas are long gone.'" With Zen, Buddha-
Indian philosophers think of the Buddha: nature (buddhata), the fundamental reality
 3088

that is obscured by attachment to conceptual tng, hay nhng ham muon, van van. Vi
thoughts and language. Now the purpose of nhng cau tra li nay, chung ta thng cao
cultivation is simply to return to our original buoc cac Thien s la huyen b. Nhng ky that
face before our parents were born. let's not to ho chang huyen b g ca, nhng g ho a lam
seek in things outside, but take a cupful of ch nham e vach ro ra cac ao tng cua
water and taste it to our won satisfaction. In chung ta cho vo hu la hu, hu la vo hu,
fact, when the Sixth Patriarch Hui-neng told van van. Bay gi th chung ta co the thay tai
Hui-ming, "Do not think of good, do not think sao Thien tranh tru tng, s ong tuong
of evil, but see what at this moment your own theo kieu bat chc, va li noi v von. Chap
original face even before you were born does trc vao cac t ng nh Phat, linh hon, vo
look like", he sent a clear message not only to han, va nhng ngon t nh vay khong co gia
Hui-ming, but also to all of us, younger tr that s. Rot cuoc lai chung ch la van t va
generations of Zen practitioners, that the only y niem, khong giup ch g cho viec that s lieu
thing we need to do is to see our own face ngo Thien. Trai lai, nhng th o con thng
even before we were born. xuyen dan chung ta i trat muc tieu cua mnh.
(III) Theo nha Thien th "Phat la ai?"According V vay chung ta b bat buoc phai can than e
to the Zen sects, "Who is Buddha?": Trong phong. Theo Vo Mon Quan, co Thien s noi:
Thien mon, vi cung cau hoi "Phat la ai?" "May ong phai suc mieng that sach neu may
nhng cac v Thien s moi v eu tra li khac ong noi ch Phat." Trong khi trong Ngu ang
nhau. Di ay la mot vai cau tra li cua mot Hoi Nguyen, quyen V, Thien s n Ha
so Thien s. Thien s Bao Nghiem Thuc Chi: Thien Nhien noi "Co mot ch ma lao Tang
"Than at xng go, trang sc bang vang." khong thch nghe; o la ch Phat." Va cung
Thien s Hang Chau Long Tnh Thong: "Dau trong Ngu ang Hoi Nguyen, quyen XII,
cho mot hoa s ky tai cung ve khong xong." Thien s Van Phong Van Duyet lai noi la
Thien s Trieu Chau: "Cat gi trong ien "Ni co Phat khong c ; ni khong co
Phat." Ni Thien s Tnh C Dieu ao: "Bat Phat, chay en mau." Tai sao e t Thien
th Phat" Thien s Sach Chan Phap Th: "Ne mon lai oi khang vi Phat en nh the?
th Hue Sieu." Thien s Van Mon Van Yen: Chang phai ngai cung la c The Ton cua ho
"Can th quyet" (que ct kho), hay "ong sn hay sao? Chang phai Phat la thc the hay
hanh tai thuy ba thng." Thien s Kien Chau chan ly cao nhat trong Phat giao hay sao?
Mong But: "Khong co chuyen phi ly ay." Ngai khong phai la th g ang chan ghet hay
Thien s Phap Hoa Vien Hoa Thng: bat tnh e cho cac e t Thien mon lanh xa.
"Quanh ta la nui." Thien s Phong Huyet Hanh gia tu Thien phai can than nh rang cai
Dien Chieu: "Khom truc tai chan nui Tng ma chung ta, cac e t Thien mon, khong
Lam." Thien s ong Sn Thu S: "Ba can thch khong phai la ban than Phat, ma la cai
gai." Thien s Ngu To Phap Dien: "Mieng la c dan tren cai ch oIn Zen, with the
ca hoa" Thien s Thach Sng S Vien (T same question, but different Zen masters give
Minh S Vien): "Nc chay qua cao nguyen." different answers. Here are some answers
Thien s Dng Ky Phng Hoi: "La ba from several Zen masters. Zen master P'ao-
chan i bang mong." Thien s Th Chau Phap yian's answer would be: "One made of clay
Hoa Sn C Hoa Thng: "Mam lau xuyen and decorated with gold." Zen master Hang-
qua au goi." Thien s Ngu To Phap Dien: chou Lung-Hsing T'ung's response: "Even the
"Ngc tran i chan khong." Nhng cau tra li finest artist cannot paint him." Zen master
cho cau hoi "Phat la ai?" ay nhng th khac Chao-chou's response: "The one enshrined in
nhau, tai sao lai nh vay? Trong o co t nhat the Buddha Hall." Nun Zen master Miao-
mot ly do, o la cac thien s muon chung ta t'ao's response: "He is no Buddha." Zen
a tam mnh thoat ra nhng rac roi va vng master Fayan's response to Hui-chao: "Your
vu t canh gii ben ngoai nh ngon t, y name is Hui-chao." Zen master Yun-men's
 3089
response: "The dirt-scraper all dried up," or
"See the eastern mountains moving over the
waves." Zen master Ch'ien-chou's response:
"No nonsense here." Most Venerable Fa-hua's
response: "Surrounded by the mountains are
we here." Zen master Feng-hsueh Yen-chao's
response: "The bamboo grove at the foot of
Chang-lin hill." Zen master Tung-shan Shou-
chu's response: "Three pounds of flax." Zen
master Fayan's response to a monk: "The
mouth is the gate of woe." Zen master Shih-
shuang Ch'u-yuan's response: "The waves are
rolling over the plateau." Zen master Yang-
ch'i-Fang-hui's response: "See the three-
legged donkey go trotting along." Zen master
Fa-hua Shan-chu's response: "A reed has
grown piercing through the leg." Zen master
Fayan's response to another monk: "Here
goes a man with the chest exposed and the
legs all naked." The answers to the question
"Who or what is the Buddha?" are full of
varieties; and why so? One reason at least is
that they thus desire to free our minds from all
possible entanglements and attachments such
as words, ideas, desires, and so forth, which
are put up against us from the outside. With
these answers, we usually accuse the Zen
masters of being mysterious. But in fact, they
were not mysterious at all. What they have
done is to point out our delusions in thinking
of the non-existent as existent, and the
existent as non-existent, and so on. We can
now see why Zen shuns abstractions,
representations, and figures of speech. No
real value is attached to such words as
Buddha, the soul, the infinite, and suchlike
words. They are, after all, only words and
ideas, and as such are not conducive to the
real understanding of Zen. On the contrary,
they often falsify and play at cross purposes.
We are thus compelled always to be on our
guard. According to the Wu-men Kuan, said a
Zen master, "Cleanse the mouth thoroughly
when you utter the word Buddha." While in
the Wudeng Huiyuan, volume V, Zen master
Tan-hsia-T'ien-jan said, "There is one word I
do not like to hear; that is, Buddha." And in
the Wudeng Huiyuan, volume XII, Zen
master Yun-Feng-Wen-Yueh said, "Pass
quickly on where there is no Buddha, nor stay
where he is." Why are the followers of Zen so
antagonistic toward Buddha? Is not Buddha
their "World Honored One"? Is he not the
highest reality of Buddhism? He cannot be
such a hateful or unclean thing as to be
avoided by Zen adherents. Zen practitioners
must carefully remember that what we, Zen
followers, do not like is not the Buddha
himself, but the odium attached to the word.
Phat A Di a: Amitabha Buddha (skt)See A Di
a Phat.
Phat A Di a Va Coi Trang Nghiem Tnh o:
Amitabha Buddha and the adornments of the
Western Pure Land.
Phat A Li Sa: Arista (skt)Arittha (p)See A
Tuc Tra.
Phat A Suc Be: Aksobhya Buddha (skt)See A
Suc Be Phat.
Phat A Suc Ty Hoan Hy Quang: Akshobhya,
Light Of Joy Buddha.
Phat Anh: Buddhachaya (skt)Anh Phat, trc
ay ben An o ch c trng bay ni ma ch co
nhng ngi tam a thanh tnh mi thay c
The shadow of Buddha, formerly exhibit in
various places in India, visible only to those of
pure mind..
Phat Ao: Ten cua mot v danh Tang Trung Hoa
vao thi nha ng (618-907)Name of a
Chinese famous monk who lived in the T'ang
Dynasty in China.
Phat Am: Buddhaghosa (skt)Am thanh cua c
Nh LaiThe Buddhas soundVoice of the
Buddha.
Phat Am Danh Tang: Ten cua mot nha s An o
noi tiengName of a famous Indian monk:
(I) Tieu s cua Phat AmBuddhaghosas
biography: Phat Am, mot hoc gia cua trng
phai Nguyen Thuy, sanh trng trong gia nh
Ba La Mon vao cuoi the ky th 4 tai Ma Kiet
a, gan Bo e ao trang (co ngi cho rang
Phat Am sanh ra tai mien Nam An o va
khong phai trong mot gia nh Ba La Mon).
Vao thi cua ngai Phat Am, ao Phat qua
tieng Pali a khong con c nhieu ngi biet
en tai An o. Tieng Phan a tr nen u the.
Ngay ca cac hoc gia Phat giao cung dung

tieng Phan lam phng tien dien at. Chnh
ton gia Ma Minh, a viet cac thi pham cua
mnh bang tieng Phan vao the ky th nhat sau
Tay Lch. Tng t, cac nha t tng ln nh Tch Lan ve ay. Chung ta khong co c cac
Long Tho, The Than, va Tran Na cung viet
bang tieng Phan. Tham ch cac v vua trieu
ai Gupta cung khong con to s quan tam en
tieng Pali, ma ngc lai bao tr cho tieng
Phan. Do o, thi ay ca tieng Pali va he phai
Phat giao Nguyen Thuy (Theravada) a dan
dan suy thoai en mc khong con ang ke
An o na. Tuy vay, cac Ty Kheo c ngu tai
Bo e ao Trang vi ngi ng au la vien Mahapadhana may nam e hoc giao ly
Mahasthavira Revata, du la trong the ky th
5, khi Phat Am c ket nap vao Tang oan,
van gan bo vi tieng Pali. Trong thi cua Phat
Am, trong nc thng dien ra nhng cuoc
tranh luan ton giao. Buddhaghosa la ngi
thong thuoc kinh Ve a va co biet tai bao ve
luan c cua mnh, nen hay i t ni nay en
ni khac e tm oi thu tranh luan. Mot hom
Hoa Thng Revata nghe ong tung kinh
Patanjali, Hoa Thng rat kham phuc v s
phat am chnh xac cua ong, va v muon thuyet
phuc ong theo ao Phat nen chap nhan cuoc
tranh luan vi ong. Phat Am hoi: Ngai co
hieu c cac bai kinh nay khong? Hoa
Thng ap: Co, ta hieu, cac kinh ay eu
khong ung. Mahasthavira Revata ch trch
cac bai kinh mot cach nghiem khac en noi
Phat Am (Buddhaghosa) phai nn thinh. Sau
o Phat Am yeu cau Hoa Thng cho nghe
giao ly cua ngai. Hoa Thng lien oc mot
oan cua bo luan tang. Phat Am khong hieu
va hoi: Than chu cua ai vay? Hoa Thng
ap: Than chu cua c Phat. Phat Am lai
hoi: Ngai day cho toi c chang? Hoa
Thng tra li: c ch, mien la ong gia that Buddhaghosa was born in Southern India,
nhap giao hoi va tuan theo luat le cua Tang
oan. Sau o Phat Am c truyen gii.
Di s hng dan cua Hoa Thng Revata,
ong nghien cu chanh phap, gii luat, va ve
sau tr thanh nha luan giai xuat chung ve cac
giao ly cua c Phat. Trong khi con song tai
tu vien, ni ong c truyen gii, ong a viet
cuon sach au tien cua mnh ten la Nanodaya.
Sau o ong viet cuon Atthasalini, mot tap bnh
giai cuon Phap Tap Luan (Dhamma-sangani).
3090
Khi ang sap sa viet luan giai cho bo
Parittasuttas th Hoa Thng Revata bao ong:
Ch co mot bo Tam tang goc c mang t
bai luan giai ma cung khong c nhieu ao
s truyen lai. Nhng Lanka co nhng bai
luan giai do ton gia Mahinda e lai roi sau
c dch ra tieng a phng. Ngi hay en
o ma nghien cu e cac luan giai nay co the
hu ch cho tat ca chung ta. Theo li thay
day, Phat Am a len ng i ve Tch Lan,
di trieu vua Mahanama. Ngai a lu lai tu
Nguyen Thuy. Ong a c nghe cac li bnh
giai bang tieng Tch Lan cung nh cac li
truyen giang cua cac trng lao thuoc Thera
Sanghapala, tin tng rang ay la nhng li
day chnh xac va ch thc cua Nh Lai. Sau
o ong trnh trong e ngh vi Tang oan:
Toi muon dch cac bai luan giai t tieng Tch
Lan ra tieng Ma Kiet a. Xin cho toi c t
do tiep can vi tat ca cac bo kinh ay. Khi
nghe ong noi nh the, Tang oan a cho ngai
hai bai ke bang tieng Pali e th sc va yeu
cau ong bnh giai ve cac bai ke nay. Phat Am
a viet mot ban yeu lc cho toan the bo Tam
Tang va at ten cho no la Thanh Tnh ao.
Rat hai long ve kha nang xuat chung cua ong,
Tang oan a giao toan bo sach v cho ong.
Ngu tai Granthakara Parivena e o
Anuradhapura, Phat Am hoan thanh xong
nhiem vu phien dch cac ban luan giai bang
tieng Tch Lan ra tieng Ma Kiet a. Sau o,
ong tr ve co hngA scholar of the
Theravada, born to a Brahmin family at the
end of the 4th century in Magadha, near Bodh-
Gaya (some people, for some reason, believe
and not a Brahmin family). In Buddhaghosas
time, Pali Buddhism in India had lost much of
its popularity. Sanskrit had regained the upper
hand. Even Buddhist scholars had accepted
Sanskrit as the medium of expression.
Asvaghosa, who lived in the first century
A.D., wrote his poetical works in Sanskrit.
Similarly, great thinkers like Nagarjuna,
Vasubandhu and Dinnaga also wrote in
Sanskrit. Even the Gupta kings no longer
 3091

showed any interest in Pali and patronized wise Mahinda and later translated into the
Sanskrit. Thus both Pali and Theraveda language of the island. Go there and study
gradually dwindled into significance in India. them, so that they may be beneficial to all.
However, the bhikshus who then resided at As asked by the master, Buddhaghosa went to
Bodh Gaya under Mahasthavira Revata at Ceylon, and arrived there during the reign of
that time, even in the fifth century when king Mahanama. He stayed at Mahapadhana
Buddhaghosa was intiated into the Order, great vihara to study Theravada teachings for
stood firm in their allegiance to Pali. In several years. He heard all the Simhalese
Buddhaghosas time, religious discussions commentaries and the tradition of the Elders
were very common in the country. from Thera Sanghapala and was convinced
Buddhaghosa, who was eminently versed in that they were the exact and true teachings of
the Vedas and well qualified to hold his own the Tathagata. Then he made a solemn
in arguments, went from place to place in request to the Bhikkhu Sangha: I want to
quest of adversaries. One day the translate the commentaries from Simhalese
Mahasthavira heard Buddhaghosa reciting into Magadhi. I should have free access to all
sutras from Patanjali. He was so impressed by the books. Thereupon, the Sangha gave him
the correctness of Buddhaghosas two stanzas in Pali in order to test his ability
pronunciation that, probably with the intention and asked him to comment upon them.
of converting him to Buddhism, he engaged in Buddhaghosa wrote a compendium of the
a discussion with him. Buddhaghosa asked: whole of the tripitaka and name it
Do you understand these sutras? Revata Visuddhimagga or the Path of Purity. Highly
replied: Yes, I do; they are faulty. satisfied with this performance, the bhikhus
Mahasthavira Revata criticized these sutras so entrusted him with the whole of the literature.
severely that Ghosa was dumb. Then Ghosa Residing in Granthakara Parivena at
requested Mahasthavira Revata to enunciate Anuradhapura, Buddhaghosa completed his
his doctrine, whereupon the latter read an task of rendering Simhalese commentaries
extract from the Abhidharma-pitaka. It was into Magadhi. Thereafter he returned to his
beyond Buddhaghosas comprehension. He mother country and there worshipped the
asked: Whose mantra is this? Mahasthavira Bodhi tree.
replied: It is the Buddhamantra. Ghosa (II) Tac pham cua ngai Phat Am Buddhaghosas
again asked: Would you please teach it to works: Tai e o Anuradhapura, ngoai bo
me? Mahasthavira replied: Yes, I will, Thanh Tnh ao ra, ong con viet 19 bai bnh
provided you enter the Order according to the giai ve nhng ien le Phat giao, trong o co
rules of the Sangha. Ghosa was ordained and Bnh giai Kinh Tang, va Thien Kien Luat
became a disciple of Mahasthavira Revata. (Samanta-pasadika)Besides his principal
While living at the vihara where work is the Abhidharma Visuddhimagga
Buddhaghosa received his ordination, he (Way of Purity), he also wrote 19
compiled his first book, namely, Nanodaya. commentaries to canonical works, the
Then, according to tradition, he wrote the Samanta-pasadika, and many other works,
Atthasalini, a commentary on the Dhamma- either preversed or lost.
sangani. While preparing for a commentary 1) Thanh Tnh ao (Visuddhimagga)The Path
on the Parittasuttas, his master, Mahasthavira or Purity: Thanh Tnh ao la quyen sach au
Revata, instructed him thus: The original tien ma Phat Am viet tai Tch Lan. Trong o
Tripitaka alone has been brought here from co the thay cai g cung co cua van hoc Phat
Ceylon. Here we neither possess giao thi trc. Khap ni trong sach cua Phat
commentaries, nor the tradition coming down Am a trch dan gan nh toan bo van hoc giao
from various teachers. But in Lanka, there are ien va ca hau giao ien. Theo ai S
commentaries originally brought down by the (Mahavamsa) th ay la mot s tom lc ca

ba bo tang cung vi phan luan giaiThe Path
or Purity (Visuddhimagga) was the first work
of Buddhaghosa in Ceylon. In it something of
almost everything in early Buddhist literature
may be found. Throughout the book,
Buddhaghosa quotes freely from almost the
whole of canonical and even post-canonical
literature. As the Mahavamsa states, it is truly
a summary of the three Pitakas together with
the commentary.
2) Cuon Dhammapadatthakatha la mot ban dch
tieng Pali cua bo luan goc tieng Tch Lan.
Mot so nha nghien cu cho rang ay khong
phai la tac pham cua ai luan s Phat Am,
nhng ieu nay rat co the la do s khac biet
ve e taiThe Dhammapadatthakatha is also
a Pali translation of an original Simhalese
commentary. Some scholars suggest that this
is not the work of the great commentator
Buddhaghosa. Their chief argument is the
difference in style, which may well be due to
the difference in the subject matter.
3) Thien Kien Luat la mot cuon luan giai ve gii
luat. Tac pham o so nay c viet theo yeu
cau cua trng lao Buddha-Siri. Trong phan
gii thieu cuon Thien Kien Luat, chnh Phat
Am a mo ta tac pham cua chnh mnh nh
sau: Khi bat au viet bo luan nay, von a
bao gom trong o ca phan Maha-atthakatha,
ma khong lam mat i y ngha chnh xac cua
nhng quyet nh ghi trong Maha-paccari,
cung nh trong cuon Kurundi cung cac luan
th khac, va gom ca y kien cua cac trng
laot nhng luan th nay toi a tien hanh viet
quyen sach, sau khi gan loc ngon t, co ong
nhng oan dai dong, ca cac quyet nh chnh
thc, ma khong i xa phng cach dien at
cua tieng Pali.The Samanta-pasadika is a
commentary on the Vinaya. This voluminous
work was written at the request of Thera
Buddha Siri. According to Prof. Bapat in The
Twenty-Five Hundred Years Of Buddhism, in
the introduction to the Samanta-pasadika,
Buddhaghosa himself describes his work as
follows: In commencing this commentary,
having embodied therein the Mahaatthakatha,
without excluding any proper meaning from
the decisions contained in the Maha-paccari,
3092
as also in the famous Kurundi and other
commentaries and including the opinion of the
Eldersfrom these commentaries, after casting
off the language, condensing detailed
accounts, including the authoritative
decisions, without overstepping any Pali
idiom, I shall proceed to compose my work.
4) Luan Bon Sanh Kinh la mot bo luan ln c
viet theo yeu cau cua ba trng lao
Atthadassi, Buddhamita va Phat Thien
(Buddhadeva). Phat Thien la ngi thuoc Hoa
a Bo, nhng cuon Luan Bon Sanh Kinh th
toan bo c viet theo s tham duyet cua ai
tu vien (Mahavihara). ieu nay cho thay la
khong co t tng oi nghch gia Phat Giao
Nguyen Thuy (Theravada) va Hoa a Bo
(Mahisasaka) vao thi iem nay The
Jatakatthakatha is an extensive commentary
which was written at the request of the
Theras, namely, Atthadassi, Buddhamitta, and
Buddhadeva. Buddhadeva is mentioned as
belonging to the Mahisasaka sect, but the
Jatakatthakatha is wholly based on the
Mahvihara recension. This indicates that there
was no antagonistic feeling between the
Theravada and the Mahisasaka sects, at least
at that time.
5) Luan giai ve Gii Phap (Patimokkha) di
nhan e Kankhavitarani hay Matikatthakatha.
Sach nay can c tren truyen thong cua tu
vien, va c viet theo yeu cau cua trng
lao SonaA commentary on the Patimokkha
known as Kankhavitarani or the
Matikatthakatha. It was based on the
Mahavihara tradition and was written at the
request of a Thera named Sona.
6) Cac bai luan giai ve bay oan trong Luan
Tang, da tren ban goc bang tieng Tch Lan,
va c chap thuan tren truyen thong ai tu
vienThe commentaries on the seven texts
of the Abhidharma-pitaka, based on the
original Simhalese commentaries as well as
on the accepted tradition of Mahavihara.
7) Luan giai ve bon bo kinh Nikaya): Cuon
Sumangalavilasini ve Trng Bo Kinh
(Digha-Nikaya), c viet theo yeu cau cua
trng lao Dathanaga thuoc Sumangala
Parivena. Cuon Papan-casudani ve Trung Bo
 3093

Kinh (Majjhima-Nikaya), c viet theo yeu Phat Ba Ty e Ha: Purvavideha (skt).

cau cua trng lao Buddhamitta, ong nay la Phat Ban Hanh Tap Kinh: Abhiniskramana-sutra
ban cua Phat Am gap tai Mayura-pattana (skt)Abhinikkhamana-sutta (p)See Phat Bon
mien nam An o. Cuon Saratthappakasini ve Hanh Tap Kinh.
Tng ng Bo Kinh (Samyutta-Nikaya), c Phat Ban Hanh Tap Kinh D Ban: Mahavastu
viet theo yeu cau cua trng lao Jotipala. Va (skt)See ai S Kinh.
cuon Manorathapurini ve Tang Chi Bo Kinh Phat Bao: Buddha-ratna (skt)Bao th nhat
(Anguttara-Nikaya) vi phan tieu s cua hau trong Tam BaoBuddha-Treasure, the first of the
het cac e t cua c Phat, ngoai ra con co Triratna.
bang liet ke a danh tat ca cac ni c Phat Phat Bao Cai Chieu Khong T Tai Lc Vng:
a an c kiet haCommentaries on the four Self-Mastery Power Like A Jwelled Canopy
principal Nikayas. The Sumangalavilasini on Shinning in Space Buddha.
the Digha-Nikaya, written at the request of Phat Bao Hoa Du Bo: Precious Flower Traveling
Thera Dathanaga of the Sumangala Parivena; Buddha.
the Papancasudani on the Majjhima-Nikaya, Phat Bao Hoa c: Jewelled-Flower-Virtue
written at the request of Thera Buddhamitta; Buddha.
the Saratthappakasini on the Samyutta- Phat Bao Hoa: Precious Fire Buddha.
Nikaya, written at the request of Thera Phat Bao Lien Hoa Thien Tru Ta La Tho
Jotipala; and the Manorathapurani on the Vng: King Precious Lotus Skillful Dwelling
Anguttara. Among thse, special mention may Beneath The Sala Tree Buddha
be made of the Manorathapurani, the
Phat Bao Nguyet: Precious Moon Buddha.
commentary on the Anguttara-Nikaya. It
Phat Bao Nguyet Quang: Precious Moonlight
contains biographical notes on almost all the
Buddha.
chief disciples of the Lord Buddha, besides an
Phat Bao Phap Bao Tang Bao: Buddha, Dharma
enumeration of the names of all places where
and SanghaThe Buddhist TrinityThe three
the Buddha went during the rainy season (see
JewelsThe three Precious Ones.
Bon Mi Sau Mua An C Kiet Ha Cua
Phat Bao Quang: Precious Light Buddha.
Phat).
Phat Bao T: Ten mot ngoi chua thuoc He phai
Phat An: Grace of the BuddhaAn PhatNgh
Nam Tong, toa lac trong quan Tan Bnh, thanh
en n Phat v c Thch Ton, khi mi phat tam,
pho Sai Gon, Nam Viet NamName of a pagoda
v o chung ta, tu Bo Tat ao trai qua vo lng
located in Tan Bnh district, Saigon City, South
kiep, chu u cac s khoTake our Sakyamuni
Vietnam.
Buddha as an example, from the time He first
Phat Bao Tng: Jewelled-Appearance Buddha.
developed the mind to cultivate for the Ultimate
Phat Bat Ne Hoan Kinh: The nirvana or
Bodhi Mind or Buddhahood, to aid and rescue
Mahaparinirvana.
sentient beings, he had endured endless
Phat Bat The La: Purvasailah (skt).
sufferings.
1) ong Sn Bo, ten cua mot t vien. Ten cua
Phat An: Thc tng cua ch phap va ao ln cua
mot trong nam he phai cua ai Chung Bo.
ch Phat no quyet nh va bat bienBuddha-seal,
Trng pha nay chu trng Phap Khong
the sign of assuranceSee Phat Tam An.
trong kinh Lokanuvartana cua mnh. Thuat
Phat An Thien S: Name of a famous Zen master
ng Phap khong hay tnh trong rong cua van
in the Sung dynastyTen cua mot Thien s noi
hu c dung e ch cung giong nh cac vat
tieng i nha TongSee Bat Phong Suy Bat
the thong thng trong the gii phai c xem
ong, Nhat Thi a Qua Giang.
la nhng vat vo nga (svabhavasunya), th cac
Phat Ba e Ha: Purvavideha (skt)ong Thang
phap c phan tch trong A Ty at Ma Luan
Than Chau, mot trong bon luc a ln quanh nui
cung phai c coi nh the. V the ma cac
Tu DiOne of the four great continents around
phap khong the nao c coi nh la nhng
Mount Sumeru.
 3094

hien the toi hau c. Hoc thuyet Phap Garbhadhatu and Vajradhatu respectively.
Khong cung xuat hien trong tac pham Thanh Phat Bo Tam Muoi Da: Samaya of the groups of
Thc Luan cua trng phai ai Chung Bo cua BuddhaTam muoi da cua cac v ch ton Man
Harivarman vao the ky th 3Name of one o laSamaya of the groups in which Buddha
of the five subdivisions of the Mahasanghika appears in the Garbhadhatu and Vajradhatu
school. The school adopted what is called a respectively.
Dharmasunyata stance in its Phat Bon Hanh Tap Kinh: Buddhacarita (skt)
Lokanuvartana Sutra. The term Mahavastu-sutra (skt)Phat Ban Hanh Tan
Dharmasunyata or Empty of dharmas is TruyenNhng bai ke van tan than hanh trang ca
used to indicate that, just as conventional cuoc i c Phat, do Hien Thanh An o soan va
objects in the world are to be seen as Bao Van dch sang Hoa ng vao khoang nam 587
Svabhavasunya or empty of selfhood, so sau Tay LchA life of Sakyamuni, translated
too are the dharmas of the Abhidharma into Chinese by Jnanagupta around 587 A.D.
analysis. Since this is the case, they cannot be Phat Bong Chi Tranh: Nhng cuoc tranh luan
regarded as ultimately existent. gia nhng Tang s Phat giao va Bong giaoThe
Dharmasunyata teachings also appear in the arguments between Buddhist monks and Bon
Mahasanghika Satyasiddhi-Sastra of priestsSee Bong Giao.
Harivarman in the third century: Phat Ba The Phat Canh: Buddha-domainsBuddha-sphere
La Tang Gia Lam (Purvasaila-Sangharama). Canh gii Phat co hai loai: chng canh va hoa
2) Purvasailah, ten mot t vien toa lac ve pha canh. Trong th gi cho Ly Hien Than, Thien s
ong DhanakatakaA monastery east of Tong Cao ai Hue viet: "c Phat noi: 'Mot
Dhanakataka. ngi muon biet canh gii Phat, phai tnh cai y
Phat Bat The La Bo: Pubhaseliya (skt) mnh nh h khong.' Ngi ay phai biet vien ly
Purvasailah (skt)See Phat Bat The La (1). vong tng va cac ieu chap trc, khien cho cac
Phat Bat ong Tr Quang: Light Of Unmoving cho ma tam hng ve eu vo ngai. Canh gii Phat
Wisdom BuddhaBuddha of Unshakable Insight. khong phai la canh gii ben ngoai va co tng
Phat Bat Hoa o Vo Duyen, Bat Hoa o nh Phat, o la cai canh gii t giac-thanh tr vay.
Nghiep: The Buddha could save neither non- Muon biet canh gii nay, khong nh trang nghiem
condition nor the fixed karma. tu chng ma c. Phai tnh cai nhiem cua khach
Phat Bat Kha ac: Buddha is ungraspable. tran phien nao trong y can t thi vo thuy en gi.
Phat Bnh ang Gii: The Buddha-law by which Cai tam phai bao la nh h khong, la xa cac chap
all may attain to Buddhahood. thu cua y thc. Tat ca cac vong tng h nguy
Phat Bo e: The enlightenment of BuddhasBo cung nh h khong. Tu tap nh vay at cai dieu tam
e hay giac ngo ma Phat at c. Phat Bo e la vo dung cong t nhien phan ng vi tat ca cac
mot trong ba loai bo e, hai loai kia la thanh van ieu kien ma khong b tre ngai."The spiritual
bo e va oc giac bo eThe enlightenment of region of Buddhas, which has two kinds: domain
Buddhas is one of the three kinds of bodhi. The or state of absolute enlightenment, and domain
other two are the enlightenment of sravakas and that the Buddha is transforming. In a letter to Li
that of Pratyeka-buddhas. Hsien Shen, Zen Master Tsung Kao Ta Hui wrote:
Phat Bo Tat Hoa Sanh: Phat va Bo tat co the hoa "The Buddha says: 'He who wants to know the
sanh tuy y, khong ngan ngai, khong ieu kien Realm of Buddha, should purify his own mind like
The transformation of a Buddha or Bodhisattva, in the void space.' You must know that this Realm is
any form at will, without gestation, or not gained through any exalted religious practice.
intermediary conditions. What he should do is to cleanse the defilments of
Phat Bo: Mot trong (3 bo) thuoc Thai Tang Gii passion and delusion that have hidden in the roots
hay (5 bo) thuoc Kim Cang Gii. Nhng bo co of his own mind from the time of no-beginning.
hnh tng Phat trong cac v ch ton Man o la His mind should be vast and expansive like space
The groups in which Buddha appears in the itself, far away from mere psychic notions. All
 3095

wild and distracting thoughts are illusory, unreal, were kept. Such towers (stupas) have become
and void-like. Practicing in this manner, the symbols of Buddhism.
wonder of the effortless mind will then naturally Phat Ch Than: Phat ch than, v ong mot than
and spontaneously react to all conditions without vi tam the PhatThe omnipresent body, being
any obstacle." the same one body of all Buddhas of all times.
Phat Cao Nht Xch: Phat Cao Nht Xch, Ma Phat Chien an Cong c: Chandana Merit And
Cao Nht Trng, Phat Cao Nht Trng, Ma Qua Virtue Buddha.
au Thng, Phat Qua au Thng, Ma Quy Phat Chien an Khot Trang Nghiem Thang:
Hang Phat. Li day nay co ngha la neu Phat Adornment And Victory In Chandana Cave
khong cao hn ma th Phat se b ma tran ap; ngi BuddhaBuddha of Gloriously Adorned
tu cung vay, phai gi cho ong Phat ni chnh mnh Excellence of the Sandalwood Cave.
luon cao hn ma du trong bat c trang huong nao, Phat Chien an Quang: Buddha of Sandalwood
neu khong se b ma chng anh o. Ngi tu ma LightChandana Light Buddha.
thoi chuyen la do t ni mnh, ch nen o tha cho Phat Chieu Quang Hoa Thng Ng Luc: Ng
hoan canh, cung khong nen o tha cho ai, ch tai luc c soan bi Chuyet Am c Quang Thien
mnh tray li giai ai nen thua ma. Neu mnh S (1121-1203), mot v Thien s Trung Hoa, thuoc
kien tam tr ch, th ma chng se tieu tanIf the tong Lam Te, song vao thi nha Tong (960-1279).
Buddha is one foot tall, the demons will make Tuy nhien, mai en ngay nay, chung ta van cha
themselves ten feet tall; if the Buddha is ten feet biet ay la ng luc cua aiRecords of Teachings
tall, the demons stands just above the Buddhas composed by Zen master Cho-An Te-Kuang, a
head. Nevertheless, if the Buddha grows taller still Chinese Zen master of the Lin-chi Sect, who lived
and exceeds the demons in heigth, the demons during the Sung dynasty. However, to this day, we
will surrender to the Buddha. This teaching means still don't know whose lectures in this work.
if the Buddha is not taller than the demonds, he Phat Chieu Thien S Ng Luc: Tofukuji-ha
will be subverted. In the same manner, cultivatos Goroku (jap)See Bach Van Hue Hieu Thien S
should always ensure that his own Buddha is taller Ng Luc.
than that of the demons under any circumstances; Phat Chung: Hat giong sanh ra qua v Phat, chung
otherwise, he will be subverted and vanquished. t Phat hay Bo Tat, mot khi c gieo vao tam
Therefore, cultivators who fail and retrogress ngi, se tro qua v Phat hay Giac ngo (nhng viec
should not blame external circumstances or ma v Bo Tat lam goi la hat giong Phat)The
anyone. They should only blame themselves, for seed of BuddhahoodBodhisattva seeds which
being weaker than the demon. If they persist in sown in the heart of man, produce the Buddha
holding fast to their vows and determination, fruit or enlightenment.
demonic obstacles will disappear. Phat Chung Tanh: e t noi truyen hoang hoa
Phat Chanh Phap Nhan Tang: Buddha's Correct Phat phapBuddhists.
Law Eye-TreasuryBuddha's Treasury of the eye Phat Chung Tanh Chu S: Buddha-vamsa-
of the true dharmaSee Chanh Phap Nhan Tang. tthakatha-tika (skt)Explanation of the treatise
Phat Chau Tien Anh Thien S: Butsuchyu Senei on the nature of Buddha-seed.
(jap)Ten cua mot Thien s Nhat Ban trong thi Phat Chung Thng: Born of the Family of
can aiName of a Japanese Zen master in Buddhas.
modern days. Phat Chung Toc: Ngi cung mot ho hay chung
Phat Chau Trap Trang Nghiem Cong c: toc vi PhatThe Buddha-clans.
Encompassing Adornments And Merit And Virtue Phat Cong c Hoa: Flower Of Merit And
Buddha. Virtue Buddha.
Phat Chi e: Thap th xa li Phat. Nhng thap Phat Cot: Xa li xng cot cua PhatA bone of
nay tr thanh nhng bieu tng cua Phat Giao the Buddha (as relics).
Buddhas Caitya, or StupaA Buddhist reliquary, Phat Cu: Nhng o vat trang tr tren ban th
or pagoda, where relics of the Buddha (sarira) Articles used on an altar in worship of Buddha.

Phat Cu Thap Than: Mi than toan thien cua
PhatThe ten perfect bodies or characteristics of
BuddhaPhat Cu Thap Than:
1) Bo e than: Chanh Giac Phat hay Vo Trc
Phat. V thanh tu chanh giac nen khong dnh
mac vao sanh t; tuy nhien v tru the gian
nen khong dnh mac vao Niet BanBodhi-
body in possession of
enlightenment.
2) Nguyen than: Nguyen PhatThan Phat
nguyen sanh vao coi tri au SuatVow-
body, i.e. the vow to be born in and from the
Tusita heaven.
3) Hoa than: Nirmanakaya (skt)Phat la hoa
than sanh lam ngi (lam thai t ni cung
vua)Buddha incarnate as a man in the royal
palace.
4) Tru tr than: Tru tr Phat va than sau khi th
tch ch con lai xa li than ma tru tr vao Phat
phapThe Buddha who still occupies his
relics or what he has left behind on earth and
thus upholds the dharmas.
5) Nghiep bao Phat: Sambhogakaya (skt)
Tng hao trang nghiem thano la than
Phat co vo bien tng hao trang nghiem, la
cong c bao ap van hanh nghiep nhan
Endowed with an idealized body with all
Buddha marks and merits.
6) The lc than: Tam PhatLay cai tam t bi
cua Phat e nhiep phuc tat caPower-body,
embracing all with his heart of mercy.
7) Nh Y than: Y sinh thanNh Y PhatThan
Phat oi vi ch v Bo Tat th hien tuy theo y
muon va nhu cau cua chung sanhAt will
body, appearing according to wish and need.
8) Phuc c than: Tam muoi thanThan thng
tru tam muoi hay than cua phuc c cao
nhatSamadhi body, or body of blessed
virtue.
9) Tr than (Tnh Phat): ai vien tr von co ni
ch PhatWisdom-body, whose nature
embraces all wisdom.
10) Phap than: Dharmakaya (skt)Than Phat
tuyet oi (cuoi cung)The absolute Buddha or
essence of all life.
Phat Cung: Cung dng mot v PhatAn
offering to Buddha.
Phat Cu o Chung Sanh Bang Bon Phng
3096
Phap: Theo ao Xc (562-645), mot trong nhng
tn o loi lac cua Tnh o Tong, tac gia bo sach
An Lac Tap, mot trong nhng nguon tai lieu chnh
cua giao phap Tnh oTao-Cho (562-645), one
of the foremost devotees of the Pure Land school,
author of the Book of Peace and Happiness, one
of the principal sources of the Pure Land doctrine.
complete Phat Cu Nao: Chn lan gian nan cua c Phat
Buddha's nine difficultiesSee Cu Nao.
Phat Cu Tuc Duyen: Chn lan gian nan cua c
Phat v nhng nghiep tien kiepBuddha's nine
difficulties due to karmas in the past livesSee
Cu Nao.
Phat Danh Kinh: Sutra on the All Buddhas'
names.
Phat Danh Quang: Famous-Light Buddha.
Phat Danh Van: Well-Known Buddha.
Phat Danh Van Quang: Well-Known-Light
Buddha.
Phat Di Lac: Mirokou (jap)Maitreya, ngi cua
yeu thng, v Phat cua tng lai. Ngai la v Phat
noi tiep Phat Thch CaMetteya, Loving One, the
future Buddha or the Buddha-to-come.
Phat Di Lac Tien Quang: Buddha of Sagely
Light of Loving KindnessMaitreiya Immortal
Light Buddha.
Phat Diem Kien: Blazing-Shoulders Buddha.
Phat Dien Thng Quat Kim: Cao lay lp vang
ma tren tng Phat, y ch trch hang ngi lam
viec ac va nhng ngi hanh ong bat chap hau
quaTo scrape a thin coat (layer) of plating gold
on the Buddha statue. The term is used to criticize
those who do unwholesome deeds and those who
act without thinking of the results.
Phat Diet o: Phat Niet Ban, s cham dt kho
au phien nao, va vt qua be kho sanh t
Buddhas nirvanaThe extinction of suffering or
delusion, and as transport across the bitter sea of
mortality.
Phat Dieu Am: Wonderful Sound Buddha.
Phat Dieu Am Thang: Buddha of Sublime
SoundWonderful Voice And Victory Buddha.
Phat Dong Th: Courageous Giving Buddha.
Phat Duyen: Nhan a ti Phat quaBuddha-
causeSee Phat Nhan.
Phat Dc S Lu Ly Quang: Medicine Master
Crystal Light Buddha.
 3097

Phat Dc Vng (Dc S): Bhaisajya Long Tho, va la ngi sang lap ra tong phai
BuddhaNgi thay ieu tr hay v cu tinh. Ngai Trung Luan Tnh GiaoA monk named
ang ng tr ni Thien ng ong o, trong khi Buddhapalita, a disciple of Nagarjuna and
Phat A Di a ben Tay Phng Cc Lac founder of the Madhyamika school.
Medicine teacher, frequently referred to as the Phat a Bat a La:
Medicine Buddha. He reigns over an Eastern 1) (359-429): Buddhabadra (Giac Hien Sa
Paradise, while Amitabha reigns over the Western Mon)Mot v Tang thuoc hau due cua dong
Paradise. doi cua mot ngi bac cua Phat, ngi a dch
Phat a Bao: a Bao Nh Lai, mot trong nhng Kinh Hoa Nghiem vao nam 418 sau Tay lch.
hnh anh trong kinh Dieu Phap Lien Hoa. V co Ngai t Ca Ty La Ve en Trung Quoc, ni
Phat troi len t trong long at co ten la a Bao ay ngai sang tac mot so tac pham Phat
Nh Lai, du a nhap diet nhng phap cua Ngai GiaoA descendant of Buddhas uncle, who
van con ang c tuyen lu. Y noi chan ly la translated the Avatamsaka Sutra in 418 AD.
thng hangPrabhutaratna BuddhaAn He came to China from Kapilavastu in around
important image in the Wonder Lotus SutraAn 408 A.D., her he composed several Buddhist
ancient monument emerges from the ground, works.
opens up, and reveals an Extinct Buddha named 2) Ten cua mot v e t cua Dharmakosa, ngi
Prabhutaratna, who although extinct is still alive ma Ngai Huyen Trang a c gap ben An
and teaching. This symbolizes the idea the truth is o vao khoang nhng nam t 630 en 640
eternal. sau Tay LchName of a disciple of
Phat a Ma La Bat Chien an Hng Phat: Dharmakosa, whom Hsuan-Tsang met in
Buddha of Tamala Leaves and SandalWoodTen India, 630-640 A.D.
cua mot trong 53 v co Phat c noi en trong Phat a Bat a La Ton Gia: Great Venerable
kinh Dc S Bon Nguyen Cong c BuddhabhadraSee Phat a Bat a
Tamalapattra and Chandana Fragrance Buddha, La.
name of one of fifty-three ancient Buddhas Phat a Co Sa: See Phat Am.
mentioned in the Medicine Buddha Sutra. Phat a Cu Hy Da: Buddha-guhya (skt)Ten
Phat a: cua mot v s ngi An vao the ky th VIII
1) Butsuda (jap)Xuat phat t ong t goc Phan Name of an Indian monk in the eighth century.
ng Budh co ngha la hieu ro, thay biet hay Phat a Cuc a: Buddhagupta (skt)Theo Eitel
tnh thc. Phat la ngi a giac ngo, khong trong Trung Anh Phat Hoc T ien, Phat a Cuc
con b sanh t luan hoi, va hoan toan giai a la mot v quan vng Phat t cua x Ma Kiet
thoatDerived from the Sanskrit verb root a, la con va ngi ke v cua vua Sakraditya
Budh meaning to understand, to be aware According to Eitel, Buddhagupta was a Buddhist
of, or to awake. It describes a person who has king of Magadha, son and successor of Sakraditya.
achieved the enlightenment that leads to Phat a Da Xa: Buddhayasas (skt)Tang s Phat
release from the cycle of birth and death and a Da Xa, con c biet nh la Vibhasa rau o, t
has thereby attained complete liberation. thanh Kashmir a en Trung Hoa vao nhng nam
2) Ten cua mot v danh Tang An o, en Trung t 403 en 413 e dch kinh t Phan ra Hoa ng
Hoa vao thi Bac Nguy (386-534)Name of Buddhayasas of Kashmir or Kabul, known as red-
an Indian famous monk who came to China in beard Vibhasa, who arrived in China from 403 to
the Northern Wei Dynasty in China. 413 to translate Sutras from Sanskrit to Chinese.
Phat a Ba Li: Buddhapala (skt). Phat a Da Xa Ton Gia: Great Venerable
1) V Tang ten Phat a Ba Li en Trung Quoc BuddhayasasSee Phat a Da Xa.
t Kabul vao khoang nam 676 sau Tay Lch Phat a a La: Buddhatrata (skt)Ten cua v
A monk named Buddhapala, who arrived in Tam Tang Phap S Giac Cu, dch gia cua nhieu
China from Kabul in around 676 A.D. bo luan vao khoang nam 650 sau Tay Lch
2) V Tang ten Phat a Ba Li, e t cua Ngai Buddhatrata, a monk from Kashmir or Kabul, was

a translator of many sastras, around 650 A.D.
Phat a e Ba: Buddhadeva (skt)Mot trong
bon nha bnh luan noi tieng Phat GiaoOne of
the four most famous Buddhist commentators.
Phat a Mat a: See Phat a Mat a La.
Phat a Mat a La: Buddhamitra (skt)Ten
cua v To th chn ben An oName of the Ninth
patriarch in IndiaSee Hai Mi Tam To An o.
Phat a Nan e: Buddhanandi (skt)Dong doi
Thch Ca va la to th tam ben An o A
descendant of the Gautama family and eighth
patriarch in IndiaSee Hai Mi Tam To An o.
Phat a Phat Na Sn: Buddhavanagiri (skt)
Theo Eitel trong Trung Anh Phat Hoc T ien cua
Giao S Soothill, ay la ngon nui gan thanh
Vng Xa, noi tieng vi nhng hang a, ma c
Phat a co mot thi tru ngu tai oAccording to
Eitel in the Dictionary of Chinese-English
Buddhist Terms composed by Professor Soothill,
this is a moutain near Rajagrha, famous for its
rock caverns, in one of which Sakyamuni lived for
a time.
Phat a Phien a: Buddhasanta (skt)Giac
nhPhat a Phien a la mot v s mien Trung
An, la dch gia cua khoang mi tac pham Phat
Giao t khoang nhng nam 529-539 sau Tay
LchA monk from Central India, translator of
some ten works from 529 to 539 A.D.
Phat a Tang Ha: Buddhasimha (skt)Mot e
t cua Ngai Vo Trc, vao khoang the ky th nam
sau Tay Lch, noi tieng ve mat tu va tai nang xuat
chungA disciple of Asanga, probably fifth
century A.D. He was famous for his esoteric
practices and lofty talents.
Phat a Thap: Buddhajiva (skt)Giac Tho
Mot v Tang en Trung Quoc t Kashmir hay
Kabul vao khoang nam 423 sau Tay Lch
Buddhajiva, a monk who arrived in China from
Kashmir or Kabul in around 423 A.D.
Phat a T: Buddaji (jap)Ten cua mot ngoi t
vien noi tieng Nhat BanName of a famous
temple in Japan.
Phat ai Bi Quang: Buddha of Great Compassion
LightTen cua mot trong 53 v co Phat c noi
en trong kinh Dc S Bon Nguyen Cong c
Greatly Compassionate Light Buddha, name of
one of fifty-three ancient Buddhas mentioned in
the Medicine Buddha Sutra.
3098
Phat ai Cng Tinh Tan Dong Manh: Great
Firm Vigor and Courage BuddhaTen cua mot
trong 53 v co Phat c noi en trong kinh Dc
S Bon Nguyen Cong cBuddha of Great
Strength in Striving and Courage, name of one of
fifty-three ancient Buddhas mentioned in the
Medicine Buddha Sutra.
Phat ai Diem Kien: Great-Blazing-Shoulder
Buddha.
Phat ai Hue Lc Vng: Buddha of King with
Great Wisdom ForceGreat Wisdom-Power
Buddha.
Phat ai Minh: Great-Brightness Buddha.
Phat ai Quang: Great-Light Buddha.
Phat ai Thong Quang: Buddha of Great
Universal LightLight Of Great Penetrations
Buddha.
Phat ai Tien:
1) Buddhasena (skt)Ten cua mot c Nh
LaiName of a Tathagata.
2) Ten cua mot v danh Tang x Ke Tan vao the
ky th V. Vng quoc co Ke Tan, bay gi la
Kashmir, nam ve pha tay bac An o Name
of a Kashmir famous monk in the fifth
century. Kashmir was an ancient kingdom,
situated in the north-east of India
Phat ai Tu Di: Great Sumeru Buddha.
Phat an: Buddha-dana (skt)Butsu-dan (jap)
S bo th nh hanh ch Phat, oi lai vi s bo th
cua ma. Phat an la bo th mot cach trong sach,
thanh tnh giong nh Phat thuyet phap o chung
sanhBuddha-giving, in contrast with Mara-
giving or preaching. Buddha-charity as the motive
of giving, or preaching, and of self-sacrifice, or
self-immolation.
Phat an: Vesakha (p)Vesak (skt)Ngay Phat
an sanh, co le vao ngay mong 4 thang 8. Van
con nhieu ban cai ve nam sanh chnh xac cua c
Phat; tuy nhien y kien cua phan ong chon nam
623 trc Tay Lch. Ngay Phat an sanh la ngay
trang tron thang 5Buddhas Birth Day, perhaps
on the 4th month, 8Th day. There are still some
discussions over the exact year of the Buddhas
birth; however, the majority of opinions favor 623
B.C. The Buddhas birthday was the day of the
full moon in May.
Phat anh: Unhisa (p)Usnisa (skt)Buddha
Crownc Phat Thch Ca Mau Ni trong e tam

toa Thai Tang Gii c coi nh la Phat anh Ton
Thien nh Pho Tr T TaiSakyamuni in the
third court of the Garbhadhatu is represented as
the Foremost Honoured One in meditation as
Universal Wise Sovereign.
Phat anh An: Unhisa (p)Usnisa (skt)Dau
an tren nh au cua c Phat nh mot chum
tocThe characteristic sign on a Buddhas head
(short curls, topknot, etc).
Phat anh Chu: Thu Lang Nghiem Chu
Sitatapatrosnisa-dharani (skt)Bach Tan Cai Phat
anh a La Ni ChuThe white-umbrella
dharani.
Phat anh Cot: Buddhosnisa (skt)Cho u len
tren nh au cua Phat, mot trong nhng tng
haoThe skull or cranial protuberance on the the
Buddhas head; one of his characteristic marks.
Phat anh Ton Thang a La Ni: The Unisha
Vijaja Dharani SutraTheo Phap s Thch Thien
Tam trong Kinh Phat anh Ton Thang a La Ni,
trong tat ca cac than chu ve Phat anh, mon a
La Ni nay rat la toi ton toi thang, hay tr het tat ca
nhng kho nao trong sau neo luan hoi cua tat ca
chung sanhAccording to Dharma Master Thich
Thien Tam in the Unisha Vijaja Dharani Sutra, in
all the greatest Dharani of the Buddha, this mantra
is the best, unequaled, often eliminating suffering
for all sentient beings in all the six realms of
existence.
Phat ao: Buddha-marga (skt)Con ng tu
theo PhatCon ng dan ti giac ngo hay Phat
quaBuddha-wayBuddhist pathThe way of
BuddhaThe way which leads to Buddhahood or
enlightenmentThe Buddhist doctrine.
Phat ao Chi Tranh: Nhng cuoc tranh chap
gia nhng Tang s Phat giao va nhng ngi theo
Lao giaoThe disputes between Buddhist monks
and Taoist followers.
Phat ao Nhan Nhan Cc Ha: Phat ao di
got chan moi ngi. Y ch con ng tu theo Phat
hay con ng dan ti giac ngo hay Phat qua
ngay trong i song hang ngayBuddha-way is
under everybody's feet. The term implies the
Buddhist path, the way of Buddha, or the way
which leads to Buddhahood or enlightenment is
right here in daily life activities.
Phat ao Vo Thng The Nguyen Thanh:
Nguyen th t trong t hoang the nguyen, nguyen
3099
chng thanh Phat ao vo thngThe fourth vow
of the the four great vows, the Buddha-Way
(Truth) is supreme (unsurpassed), I vow to
complete (realize) itSee T Hoang The
Nguyen.
Phat at Ma: Dharma Buddha.
Phat ang Thu Tuan Thien S: Thien s Phat
ang Thu Tuan (1079-1134), ngi Trung Hoa.
Ngai khi s theo hoc Thien vi Quang Giam
Anh. Sau o en Thai Bnh, ni Phat Giam c ngu,
nhng khong biet lam cach nao e nam c
Thien. S quan chan lai the rang: i nay ma
khong thau suot le Thien, se khong bao gi gi
chan ra ma nam ngh. Ngay ngoi thien, em ng
day, s doc ch tinh nghien Thien can man c ho
nh mat cha mat me. C bay ngay, roi bay ngay
nh the troi quaZen master Fo-Teng-Shou-
Hsun, a famous Chinese Zen master, was born in
1079. He began to study Zen under Kuang-Chien-
Ying. He came later to Tai-Ping, where Fo-Chien
resided, but was at a loss how to take hold of Zen.
He put a seal on his bedding and made this vow:
If I do not attain the experience of Zen in this
life, this will never be spread to rest my body in.
He sat in meditation during the day, but the night
was passed standing up. He applied himself to the
monastery Zen most assiduously as if he had lost
his parents. Seven weeks thus elapsed.
Nhan luc Phat Giam thng ng thuyet
phap, rang: Sum la van tng c an thanh
Nhat phap. Nh o ma Thu Tuan sang mat
ra. Phat Giam bao: Tiec thay mot hat minh
chau b ga phong ien lm c. Roi Phat
Giam bao Thu Tuan: Linh Nguyen noi rang
nhat kien ao hau, trc ch nh kim bat canh
nghi (mot lan t thay hoa ao o, cho en
bang nay het ca ng). Cai cho ngi ta khong
con om ap moi ng ay la g?When Fo-
Chien gave a sermon saying, A world of
multiplicities is all stamped with the One. Tis
opened the eye of Shou-Hsun. Fo-Chien said:
What a pity that the lustrous gem has been
carried away by this lunatic! He then said to
Shou-Hsun: According to Ling-Yun, Since I
once saw the peach bloom, I have never again
cherrished a doubt. What is this when no
doubts are ever cherrished by anybody?
Thu Tuan ap: ng noi Linh Nguyen khong
 3100

he om ap mot moi ng; thc tnh chnh nay Phat Qua hoi tiep: Ve sau th sao? Thu
chang the co moi ng b om ap au ca. Tuan ap: Cay cao vi gio. Phat Qua lai
Shou-Hsun answered, Dont say that Ling- hoi: Khi thay va cha thay th sao? Thu
Yun never cherrishes a doubt; it is in fact Tuan ap: Chan co chan duoi. Cuoc th
impossible for any doubt to be cherrished thach hoan toan va y Phat Qua, va do o,
anywhere even now. Phat Qua a la ba phu cua Thu Tuan ve mat
Phat Giam noi: Huyen Sa qu Linh Nguyen chanh tnYuen-Wu-Fo-Kuo who heard of
rang ung th ung ay, nhng cha that this had some misgiving about Shou-Hsuns
thau triet. Gi hay bao cho ta biet cai cho attainment he would give it a test and see for
thau triet nay au?Fo-Chien said: himself how genuine Shou-Hsun was. He
Hsuan-Sha criticized Ling-Yun, saying: You called him in and had a walk with him in the
are all right as far as you go, but you have not mountain. When they came to a deep pool,
yet really penetrated. Now tell me where is Fo-Kuo rudely pushed his companion into the
this unpenetrated spot. water. No sooner he did this than he asked:
Thu Tuan ap: Con cam kch sau am tam How about Niu-Tou before he saw the
long thiet tha nh ba me cua thay.Shou- Fourth Patriarch? Shou-Hsun replied: Deep
Hsun replied: Most deeply I appreciate your is the pool, many are the fish. Fo-Kuo asked
grand-motherly kindness. agai: How afterwards? Shou-Hsun replied:
Phat Giam ong y li giai bay nay. Roi th The high trees invite a breeze. Fo-Kuo
Thu Tuan lam mot bai ke: asked: How when he is seen and not seen?
"Tron ngay nhn tri ma khong ngang au Sho-Hsun replied: The legs stretched are the
Khi thay hoa ao ram rap mi nhng mi legs bent. The test fully satisfied Fo-Kuo,
Gia s cho ngai co li trum tri at who was by the way Shou-Hsuns uncle in
Qua khoi quan ai roi hay ngh i." faith.
(Chung nhat khan thien bat c au Phat au Chien Thang: Victorious In Battle
ao hoa lan man thuy ai mau Buddha.
Nhieu quan canh hu gia thien vong Phat au Trc Phan: Bird's excrements (guano)
Thau ac lao quan tc tien hu). are on the head of Buddha statueau tng
Fo-Chien gave his approval to this remark. Phat dnh phan chim. Trong thien, t nay co ngha
Thereupon, Shou-Hsun produced the la ban chat thien nhng hanh ong lai bat thien.
following stanza: Cong an noi ve c duyen van ap gia Thien s
"All day he has been looking at the sky Nh Hoi va quan Tng Quoc Thoi ve viec au
yet without lifting his head, tng Phat dnh phan chim. Theo Canh c
Seeing the peach in full bloom he has Truyen ang Luc, quyen VII, khi quan Th S
for the first time raised his eyebrows: Thoi bc vao trong mot ngoi chua va thay mot
Mind you, however, con chim se a tren au mot pho tng Phat. Ong
theres still a world-enveloping net hoi Thien s Nh Hoi (744-823): "Chim se co Phat
Only when the last barrier-gate is broken tanh khong?" Thien s Nh Hue ap: "Co, chim
through, there is complete rest." se co Phat tanh." Quan Tng Quoc Thoi lai hoi:
Vien Ngo Phat Qua, nghe chuyen nay, hi "Nh the, tai sao no lai vai tren au Phat nh
ng cho chng cua Thu Tuan. Ngai ngh, phai the?" Thien s tra li: "Vay tai sao no khong a
e t mnh chng kien thc tnh Thu Tuan la len au mot con chim cat?"Bird's excrements
nh the nao. Ngai cho goi s en va cung i (guano) are on the head of Buddha statue. In Zen,
dao nui vi s. Khi ho en mot am nc sau, the term means the nature is wholesome, but
Phat Qua ay manh ong hanh cua mnh actions are unwholesome. The koan about the
xuong nc. Khong i lau, ngai hoi ngay: potentiality and conditions of questions and
Trc khi Ngu au cha thay T To th answers between Zen Master Ru Hui and Chief
sao? Thu Tuan tra li: am sau, nhieu ca. Minister Ts'ui concerning bird's excrements
 3101

(guano) are on the head of Buddha statue. Thanh ang con hoc Thien vi ngai, ngay no, Phat
According to The Records of the Transmission of nh en tham Ba Tieu va hoi: "Luc nay con ra
the Lamp (Chuan-Teng-Lu), Volume VII, when sao roi?" Ba Tieu ap: "Sau cn ma va qua,
Chief Minister Ts'ui entered the temple, he saw a rong reu xanh hn trc." Phat nh lai hoi: "Vay
sparrow evacuate on the head of the Buddha ch trc khi reu xanh th Phat phap la g?" Ba
statue. He asked, "Does a sparrow have the Tieu tra li: "Con ech nhay vao nc, hay nghe
Buddha-nature?" Zen Master Ju-Hui (eighth tieng ong ka!" Nh c thay mnh hoi ve chan
century) answered, "Yes, it has." Minister Ts'ui ly rot rao cua moi vat trc khi co the gii sai biet
asked, "Then why does it make droppings on the nay, a thay con ech nhay xuong gieng can, tieng
head of the Buddha?" The master replied, "Why ong rung len gia mot vung tnh lang, t o bat
does it not do it upon the head of a sparrow- c mach nguon cua i song, va thien s Ba
hawk?" Tieu ngoi o ngam nhn coi long mnh ang xuoi
Phat e T: BuddhistsDisciples of Buddha. theo dong sinh hoa trien mien cua the gii One
Phat a: Phat oGround of the Buddhahood of the most outstanding Zen masters in the end of
Buddha-bhumiBuddha-landGiai oan th the ninth century and the early tenth century.
mi trong thap a, ni ma Bo Tat at ti giac When Hui-Qing-Ba-Jiao was still studying Zen
ngo cao nhat va sap sa thanh PhatThe Buddha under his master Fo-ting, the latter one day came
stage, being the tenth stage where the Bodhisattva to visit him and asked, "How are you getting along
has arrived at the point of highest enlightenment these days?" Ba-Jiao said, "After a recent rain the
and is just about to become a Buddha. moss has grown greener than ever." Fo-ting asked,
Phat a Kinh Luan: Buddhabhumisutra-sastra "What Buddhism is there prior to the greenness of
(skt)Bo Luan chu giai ve Kinh Phat a, c moss?" Ba-Jiao said, "A frog jumps into the water,
Ngai Than Quang ang soan va Ngai Huyen hear the sound!" Owing to the opportunity of
Trang dch sang Hoa ngThe sastra explained being questioned by the master about the ultimate
the Buddhabhumi Sutra, composed by truth of things which existed even prior to this
Bandhuprabha. It was translated into Chinese by world of particulars, saw a frog leaping into an old
Hsuan-Tsang. pond, its sound making a break into the serenity of
Phat ien: Ni vun trong cong c Phat e chac the whole situation, the source of life has been
chan gat c Phat qua, ac biet Phat la mot oi grasped and Ba-Jiao, sitting there watches every
tng th phung va cung dngThe Buddha mood of his mind as it comes in contact with a
field, in which the planting and cultivation of the world of constant becoming.
Buddhist virtues ensure a rich harvest, especially Phat nh Quang: Samadhi Light Buddha.
the Buddha as an object of worship and the Order Phat o Trang: Buddha-cinga (skt)
for almsgiving. Buddhasimha (skt)Phat a Tang Ha
Phat ien: Buddhist scriptures. Buddhochinga (skt)See Phat o Trng.
Phat ien: Butsuden (jap)Buddha HallShrine Phat o Trng (232-348): Buddhasimha (skt)
of the Buddhaien th hay be th c tm Buddhacinga or Buddhochinga (skt)
thay trong cac chua vien Phat giao, hay di hnh Buddhajanga (skt)Phat a Tang HaPhat o
thc thu nho tai nhieu gia nh ngi Nhat angPhat o Chanh (Fo-Tu-Cheng)Nha s
Shrine or altar as found in a Buddhist temple or Thien Truc, en Lac Dng vao khoang nam 310
monastery, or, in miniaturized form, in many sau Tay Lch. Ong con c biet en qua danh
Japanese homes. hieu Thien Truc Phat o Trng, tu hoc t be va
Phat nh: Buccho (jap)Unhisa (p)Phat ac phap than thongAn Indian monk who came
nhSee Phat anh. to Lo-Yang about 310 A.D., also known as Indian
Phat nh Quoc S: Buccho (jap)National Fo-Tu-Cheng, noted for his magic.
Teacher Fo-tingPhat nh Quoc S, mot trong Phat o: Buddhaksetra (skt)Coi cua ch Phat
nhng thien s noi tieng vao cuoi the ky th IX Buddha land.
au the ky th X. Luc thien s Ba Tieu Hue 1) Bao o cua Phat trong o chung sanh nhan va
 3102

tuan gi theo chan ly cua Ngai: The country Phat Gia B Bien Tai: Bien tai Phat gia b ni tat
of Buddhas birth, land or realm of a Buddha. ca cac phapIntellectual power of receiving
Reward land of a Buddha or Buddhaksetra, in support from Buddha in all things.
which all beings receive and obey his truth. Phat Gia a: Bodhimanda (skt)Place of
2) Danh t Phat Sat, Phat o hay Phat Quoc EnlightenmentBo e ao TrangBo e Man
khong co trong Phat Giao Tieu Tha. Theo a LaBodhi SeatTruth Plot, holy siteBo
ai Tha, th ay la quoc o a t en cua v e ao Trang la ni c Phat a at c ai
a hoan toan giac ngo, ni o Phat hng dan giacThe place where the Buddha attained
giup chung sanh chuan b giac ngo: The term Enlightenment.
is absent from Hinayana. In Mahayana it is Phat Giam Hue Can Thien S: Taihei Egon
spiritual realm acquired by one who reaches (jap)T'ai P'ing Hui-Chin-Fo-ChienSee Hue
perfect enlightenment, where he instructs all Can Phat Giam Thien S.
beings born there, preparing them for Phat Giao: Bukkyo (jap)Buddhagama (skt)
enlightenment: Phat Hot Sai am La (Buddha BuddhismBuddhas teaching.
realm, land or country). (I) Tong quan ve Phat giaoAn overview on
3) Coi Phat: Phat o ay co ngha la mot ai Buddhism:
thien the gii ma o co mot c Phat hoa 1) Ton giao cua ang Giac Ngo, mot trong ba
o, mot c Phat va hien hu va giao phap ton giao ln tren the gii do Phat Thch Ca
cua ngai van con c cac e t hanh trA sang lap cach nay tren 25 the ky. c Phat e
Buddha Land is a whole great galaxy of xng t dieu e nh can ban hoc thuyet nh
worlds that are all taken care by one Buddha, chung a hien ra khi Ngai ai ngo. Ngai a
where that Buddha has recently existed and ch cho moi ngi lam cach nao e song mot
whose teachings continue to be practiced by cach khon ngoan va hanh phuc va giao phap
his disciples. cua Ngai a lan rong t x An o ra khap cac
Phat oc Giac: Prayetka-Buddha (skt)Mot mien chau A, va xa hn the na Buddhism
chung hu tnh ma mc o giac ngo gap mot ngan is a philosophy, a way of life or a religion.
lan mot v A-la-han, nhng cha ln bang mot v The religion of the awakened one. One of the
Bo Tat. Tuy nhien, noi chung, ca ba eu a giai three great world religions. If was founded by
thoat khoi luan hoi sanh tAn enlightened being the historical Buddha Sakyamuni over 25
whose level of enlightenment is one thousand centuries ago. Sakyamuni expounded the four
times greater than that of a Arhat, but not as great Noble Truths as the core of his teaching,
as that of a Bodhisattva. However, generally which he had recognized in the moment of his
speaking, three of them are equal because they enlightenment. He had shown people how to
have attained liberation from the cycle of life and live wisely and happily and his teachings soon
deathSee oc Giac Phat. spread from India throughout Asia, and
Phat c: Buddha-guna (skt)Buddha-virtue beyond.
Phat c vi toan sanh, toan qua, toan bi, cu kho 2) Danh t Phat giao phat xuat t ch Phan
chung sanhBuddhas perfect life, perfect fruit, Budhi, co ngha la giac ngo, tnh thc,
and perfect mercy in releasing all beings from va nh vay Phat giao la ton giao cua giac ngo
suffering. va tnh thc. Chnh v the ma nh ngha tha t
Phat c Niem: Virtue And Mindfulness Buddha. s cua Phat giao la Dieu e. c Phat
Phat c Ty: Jnanagupta (skt)See Kheo Xa Na khong day t ly thuyet, ma Ngai luon day t
Quat a. quan iem thc tien qua s hieu biet, giac ngo
Phat ng: Buddha-hallPagoda. va thc chng ve chan ly cua Ngai. Triet ly
Phat Gia: Buddha-kula (skt)Gia nh Phat giao. nay xuat phat t kinh nghiem cua mo t ngi
Tat ca Phat t t Tu a Hoan tr len The family ten la S at a Co am, c biet nh la
of BuddhismAll Buddhists from Srota-apanna Phat, t mnh giac ngo vao luc 36 tuoi. Tnh
(Tu a hoan) upwards. en nay th Phat giao a ton tai tren 2.500
 3103

nam va co tren 800 trieu tn o tren khap the more than 800 million followers world wide
gii (ke ca nhng tn o ben Trung Hoa Luc (including Chinese followers in Mainland
a). Ngi Tay phng cung a nghe c China). People in the West had heard of the
li Phat day t the ky th 13 khi Marco Polo Buddha and his teaching as early as the
(1254-1324), mot nha du hanh ngi Y, tham thirteenth century when Marco Polo (1254-
hiem chau A, a viet cac truyen ve Phat giao 1324), the Italian traveler who explored Asia,
trong quyen Cuoc Du Hanh cua Marco wrote accounts on Buddhism in his book,
Polo. T the ky th 18 tr i, kinh ien Phat Travels of Marco Polo. From the eighteenth
giao a c mang en Au chau va c century onwards, Buddhist text were brought
phien dch ra Anh, Phap va c ng. Cho en to Europe and translated into English, French
cach nay 100 nam th Phat giao ch la mot and German. Until a hundred years ago,
triet ly chanh yeu cho ngi A ong, nhng Buddhism was mainly an Asian philosophy
roi dan dan co them nhieu ngi Au My lu but increasingly it is gaining adherents in
tam gan bo en. Vao au the ky th 20, Alan Europe and America. At the beginning of the
Bennett, mot ngi Anh, a en Mien ien twentieth century, Alan Bennett, an
xuat gia lam Tang s di Phap danh la Englishman, went to Burma to become a
Ananda Metteya. Ong tr ve Anh vao nam Buddhist monk. He was renamed Ananda
1908. Ong la ngi Anh au tien tr thanh Metteya. He returned to Britain in 1908. He
Tang s Phat giao. Ong day Phat phap tai Anh. was the first British person to become a
T luc o, Tang Ni t cac quoc gia nh Tch Buddhist monk. He taught Dharma in Britain.
Lan, Thai, Nhat, Trung Hoa va cac quoc gia Since then, Buddhist monks and nuns from Sri
theo Phat giao khac tai A chau a i en Lanka, Thailand, Japan, China and other
phng Tay, ac biet la trong khoang thi Buddhist countries in Asia have come to the
gian 70 nam tr lai ay. Nhieu v thay van gi West, particularly over the last seventy years.
truyen thong nguyen thuy, nhieu v tuy khe c Many of these teachers have kept to their
khe ly ti mot mc o nao o nham thoa man original customs while others have adapted to
c nhu cau Phat phap trong xa hoi phng some extent to meet the demands of living in
Tay. Trong nhng nam gan ay, nhu cau Phat a western society. In recent years, there has
giao ln manh ang ke tai Au chau. Hoi vien been a marked growth of interest in Buddhism
cua cac hiep hoi Phat giao tang nhanh va in Europe. The membership of existing
nhieu trung tam mi c thanh lap. Hoi vien societies has increased and many new
cua nhng trung tam nay bao gom phan ln la Buddhist centers have been established. Their
nhng nha tr thc va nhng nha chuyen mon. members include large numbers of
Ngay nay ch Anh thoi a co tren 40 trung professionals and scholars. Today, Britain
tam Phat giao tai cac thanh pho lnThe alone has over 140 Buddhist centers found in
name Buddhism comes from the word budhi most major cities.
which means to wake up and thus Buddhism 3) Danh t philosophy, ngha la triet hoc, co
is the philosophy of awakening. Therefore, hai phan: philo co ngha la a thch yeu
the real definition of Buddhism is Noble chuong, va sophia co ngha la tr tue. Nh
Truth. The Buddha did not teach from vay, philosophy la s yeu chuong tr tue, hoac
theories. He always taught from a practical tnh yeu thng va tr tue. Ca hai y ngha nay
standpoint based on His understanding, His mo ta Phat giao mot cach hoan hao. Phat giao
enlightenment, and His realization of the day ta nen co gang phat trien tron ven kha
Truth. This philosophy has its origins in the nang tr thc e co the thong suot ro rang.
experience of the man named Siddhartha Phat giao cung day chung ta phat trien long t
Gotama, known as the Buddha, who was bi e co the tr thanh mot ngi ban that s
himself awakened at the age of 36. Buddhism cua tat ca moi chung sanh. Nh vay Phat giao
is now older than 2,500 years old and has la mot triet hoc nhng khong ch n thuan la
 3104

mot triet hoc suong. No la mot triet hoc toi He resolved to find the key to human
thngThe word philosophy comes from happiness. When he was 29 he left his wife
two words philo which means love and and child and his Royal Palace and set off to
sophia which means wisdom. So sit at the feet of the great religious teachers of
philosophy is the love of wisdom or love and the day to learn from them. They taught him
wisdom, both meanings describing Buddhism much but none really knew the cause of
perfectly. Buddhism teaches that we should human sufferings and afflictions and how it
try to develop our intellectual capacity to the could be overcome. Eventually, after six
fullest so that we can understand clearly. It years study and meditation he had an
also teaches us to develop loving kindness experience in which all ignorance fell away
and compassion so that we can become (be and he suddenly understood. From that day
like) a true friend to all beings. So Buddhism onwards, he was called the Buddha, the
is a philosophy but not just a philosophy. It is Awakened One. He lived for another 45 years
the supreme philosophy. in which time he traveled all over northern
4) Vao nam 563 trc Tay lch, mot cau be c India teaching others what he had discovered.
sanh ra trong mot hoang toc tai mien Bac An His compassion and patience were legendary
o. Hoang t nay trng thanh trong giau and he made hundreds of thousands of
sang xa x, nhng sm nhan ra tien nghi vat followers. In his eightieth year, old and sick,
chat va s an toan tren the gian khong em lai but still happy and at peace, he finally passed
hanh phuc that s. Ngai ong long trac an sau away into nirvana.
xa trc hoan canh kho au quanh Ngai, chnh 5) La bo gia nh khong phai la chuyen de dang
v vay ma Ngai nhat nh tm cho ra cha khoa cho c Phat. Sau mot thi gian dai an o
a en hanh phuc cho nhan loai. Vao nam suy ngh Ngai a quyet nh la bo gia nh.
29 tuoi Ngai ri bo v ep con ngoan va cung Co hai s la chon, mot la hien than Ngai cho
vang ien ngoc e cat bc len ng hoc gia nh, hai la cho toan the the gian. Sau
ao vi nhng bac thay noi tieng ng thi. cung, long t bi vo lng cua Ngai a khien
Nhng v thay nay day Ngai rat nhieu nhng Ngai t cong hien i mnh cho the gian. Va
khong v nao that s hieu biet nguon coi cua mai cho en nay ca the gii van con tho
kho au phien nao cua nhan loai va lam cach hng nhng li ch t s hy sinh cua Ngai.
nao e vt thoat khoi nhng th o. Cuoi ay co le la s hy sinh co nhieu y ngha hn
cung sau sau nam tu hoc va hanh thien, Ngai bao gi hetIt couldnt have been an easy
lieu ngo va kinh qua kinh nghiem tan diet vo thing for the Buddha to leave his family. He
minh va thanh at giac ngo. T ngay o ngi must have worried and hesitated for a long
ta goi Ngai la Phat, bac Chanh ang Chanh time before he finally left. There were two
Giac. Trong 45 nam sau o Ngai chu du khap choices, dedicating himself to his family or
mien Bac An e day ngi nhng g ma Ngai dedicating himself to the whole world. In the
a chng ngo. Long t bi va hanh nhan nhuc end, his great compassion made him give
cua Ngai qua that ky dieu va hang van ngi himself to the whole world. And the whole
a theo Ngai, tr thanh tn o Phat giao. en world still benefits from his sacrifice. This
nam Ngai 80 tuoi, du xac than gia yeu benh was perhaps the most significant sacrifice
hoan, nhng luc nao Ngai cung hanh phuc va ever made.
an vui, cuoi cung Ngai nhap Niet Ban vao 6) Du c Phat a nhap diet, nhng tren 2.500
nam 80 tuoiIn the year 563 B.C. a baby was nam sau nhng giao thuyet cua Ngai van con
born into a royal family in northern India. He te o rat nhieu ngi, gng hanh cua Ngai
grew up in wealth and luxury but soon found van con la nguon gi cam cho nhieu ngi, va
that worldly comfort and security do not nhng li day do cua Ngai van con tiep tuc
guarantee real happiness. He was deeply bien oi nhieu cuoc song. Ch co c Phat
moved by the suffering he saw all around, so mi co c oai lc hung manh ton tai sau

nhieu the ky nh the ay. c Phat khong bao
gi t xng rang Ngai la mot than linh, la con
cua than linh, hay la s gia cua than linh.
Ngai ch la mot con ngi a t cai thien e
tr nen toan hao, va Ngai day rang neu chung
ta noi theo gng lanh ay chnh ta cung co the
tr nen toan hao nh Ngai. Ngai khong bao
gi bao e t cua Ngai th phng Ngai nh
mot than linh. Ky that Ngai cam ch e t
Ngai lam nh vay. Ngai bao e t la Ngai
khong ban phc cho nhng ai th phng
Ngai hay giang hoa cho ai khong th phng
Ngai. Ngai bao Phat t nen knh trong Ngai
nh mot v Thay. Ngai con nhac nh e t ve
sau nay khi th phng le bai tng Phat la t
nhac nh chnh mnh phai co gang tu tap e
phat trien long yeu thng va s an lac vi
chnh mnh. Hng cua nhang nhac nh chung
ta vt thang nhng thoi h tat xau e at en
tr hue, en ot len khi le bai nham nhac nh
chung ta uoc tue e thay ro rang than nay roi
se hoai diet theo luat vo thng. Khi chung ta
le lay c Phat la chung ta le lay nhng giao
phap cao thng ma Ngai a ban bo cho
chung ta. o la cot tuy cua s th phng le
bai trong Phat giao. Nhieu ngi a lam hieu
ve s th phng le bai trong Phat giao, ngay
ca nhng Phat t thuan thanh. Ngi Phat t
khong bao gi tin rang c Phat la mot v
than linh, th khong co cach chi ma ho co the
tin rang khoi go hay khoi kim loai kia la than
linh. Trong Phat giao, tng Phat c dung
e tng trng cho s toan thien toan my cua
nhan loai. Tng Phat cung nhac nh chung ta
ve tam mc cao ca cua con ngi trong giao
ly nha Phat, rang Phat giao lay con ngi lam
nong cot, ch khong phai la than linh, rang
chung ta phai t phan quang t ky, phai quay
cai nhn vao ben trong e tm trang thai toan
hao tr tue, ch khong phai chay ong chay
tay ben ngoai. Nh vay, khong cach chi ma
ngi ta co the noi rang Phat t th phng
ngau tng cho c. Ky that, t xa xa lam,
con ngi nguyen thuy t thay mnh song
trong mot the gii ay thu nghch va hiem
hoa. Ho lo s thu d, lo s khong u thc an,
lo s benh hoan va nhng tai ng hay hien
tng thien nhien nh giong gio, bao to, nui
3105
la, sam set, van van. Ho khong cam thay an
toan vi hoan canh xung quanh va ho khong
co kha nang giai thch c nhng hien tng
ay, nen ho tao ra y tng than linh, nham giup
ho cam thay thoai mai tien nghi hn khi s
viec troi chay thuan li, cung nh co u can
am vt qua nhng luc lam nguy, hoac an ui
khi lam vao canh bat hanh, lai cho rang
thng e a sap at an bai nh vay. T the
he nay qua the he khac, ngi ta tiep tuc
niem tin ni thng e t cha anh mnh ma
khong can phai an o suy ngh. Co ngi cho
rang ho tin ni thng e v thng e ap
ng nhng thnh nguyen cua ho moi khi ho lo
au s hai. Co ngi cho rang ho tin ni thng
e v cha me ong ba ho tin ni thng e. Lai
co ngi cho rang ho thch i nha th hn i
chua v nhng ngi i nha th co ve sang
trong hn nhng ngi i chua Even though
the Buddha is dead but 2,500 years later his
teachings still help and save a lot of people,
his example still inspires people, his words
still continue to change lives. Only a Buddha
could have such power centuries after his
death. The Buddha did not claim that he was a
god, the child of god or even the messenger
from a god. He was simply a man who
perfected himself and taught that if we
followed his example, we could perfect
ourselves also. He never asked his followers
to worship him as a god. In fact, He prohibited
his followers to praise him as a god. He told
his followers that he could not give favors to
those who worship him with personal
expectations or calamities to those who dont
worship him. He asked his followers to
respect him as students respect their teacher.
He also reminded his followers to worship a
statue of the Buddha to remind ourselves to
try to develop peace and love within
ourselves. The perfume of incense reminds us
of the pervading influence of virtue, the lamp
reminds us of the light of knowledge and the
followers which soon fade and die, remind us
of impermanence. When we bow, we express
our gratitude to the Buddha for what his
teachings have given us. This is the core
nature of Buddhist worship. A lot of people

have misunderstood the meaning of worship
in Buddhism, even sincere Buddhists.
Buddhists do not believe that the Buddha is a
god, so in no way they could possibly believe
that a piece of wood or metal is a god. In
Buddhism, the statue of the Buddha is used to
symbolize human perfection. The statue of
the Buddha also reminds us of the human
dimension in Buddhist teaching, the fact that
Buddhism is man-centered, not god-centered,
that we must look within not without to find
perfection and understanding. So in no way
one can say that Buddhists worship god or
idols. In fact, a long time ago, when primitive
man found himself in a dangerous and hostile
situations, the fear of wild animals, of not
being able to find enough food, of diseases,
and of natural calamities or phenomena such
as storms, hurricanes, volcanoes, thunder, and
lightning, etc. He found no security in his
surroundings and he had no ability to explain
those phenomena, therefore, he created the
idea of gods in order to give him comfort in
good times, courage in times of danger and
consolation when things went wrong. They
believed that god arranged everything.
Generations after generations, man continues
to follow his ancestors in a so-called faith in
god without any further thinkings. Some says
they in believe in god because god responds
to their prayers when they feel fear or
frustration. Some say they believe in god
because their parents and grandparents
believed in god. Some others say that they
prefer to go to church than to temple because
those who go to churches seem richer and
more honorable than those who go to temples.
7) c Phat day chung ta nen co gang nhan biet
chan ly, t o chung ta mi co kha nang thong
hieu s s hai cua chung ta, tm cach giam
thieu long ham muon cua ta, tm cach triet
tieu long t ky cua chnh mnh, cung nh tram
tnh chap nhan nhng g ma chung ta khong
the thay oi c. c Phat thay the noi lo s because there does not seem to be any
khong phai bang mot niem tin mu quang va
khong thuan ly ni than linh, ma bang s hieu
biet thuan ly va hp vi chan ly. Hn na,
Phat t khong tin ni than linh v khong co
3106
bang chng cu the nao lam nen tang cho s
tin tng nh vay. Ai co the tra li nhng cau
hoi ve than linh? Than linh la ai? Than linh la
ngi nam hay ngi n hay khong nam
khong n? Ai co the a ra bang chng ro
rang cu the ve s hien hu cua than linh? en
nay cha ai co the lam c chuyen nay.
Ngi Phat t danh s phan oan ve mot than
linh en khi nao co c bang chng ro rang
nh vay. Ben canh o, niem tin ni than linh
khong can thiet cho cuoc song co y ngha va
hanh phuc. Neu ban tin rang than linh lam cho
cuoc song cua ban co y ngha va hanh phuc
hn th ban c viec tin nh vay. Nhng nh
rang, hn hai phan ba dan chung tren the gii
nay khong tin ni than linh, va ai dam noi
rang ho khong co cuoc song co y ngha va
hanh phuc? Va ai dam ca quyet rang toan the
nhng ngi tin ni than linh eu co cuoc
song co y ngha va hanh phuc het au? Neu
ban tin rang than linh giup ban vt qua
nhng kho khan va khuyet tat th ban c tin
nh vay i. Nhng ngi Phat t khong chap
nhan quan niem cu o than thanh nh vay.
Ngc lai, can c vao kinh nghiem cua c
Phat, Ngai a ch bay cho chung ta la moi
ngi eu co kha nang t thanh tnh than tam,
phat trien long t bi vo han va s hieu biet
toan hao. Ngai chuyen hng than tri sang t
tam va khuyen khch chung ta t tm cach giai
quyet nhng van e bang s hieu biet chan
chanh cua chnh mnh. Rot roi, than thoai ve
than linh a b khoa hoc tran ap. Khoa hoc a
chng minh s thanh lap cua vu tru hoan toan
khong lien he g en y niem than linhThe
Buddha taught us to try to recognize truth, so
we can understand our fear, to lessen our
desires, to eliminate our selfishness, and to
calmly and courageously accept things we
cannot change. He replaced fear, not with
blindly and irrational belief but with rational
understanding which corresponds to the truth.
Furthermore, Buddhists do not believe in god
concrete evidence to support this idea. Who
can answer questions on god? Who is god? Is
god masculine or feminine or neuter? Who
can provide ample evidence with real,
 3107

concrete, substantial or irrefutable facts to i. Lai co ngi cho rang moi ca nhan vao
prove the existence of god? So far, no one i luc tho thai do nhng nguyen nhan thien
can. Buddhists suspend judgment until such nhien, song i cua mnh roi chet, cham dt
evidence is forthcoming. Besides, such belief s hien hu, the thoi. Phat giao khong chap
in god is not necessary for a really meaningful nhan ca hai quan niem tren. Theo giai thch
and happy life. If you believe that god make th nhat, th neu co mot v than linh toan thien
your life meaningful and happy, so be it. But toan my nao o, t bi thng xot het thay
remember, more than two-thirds of the world chung sanh moi loai th tai sao lai co ngi
do not believe in god and who can say that sanh ra vi hnh tng xau xa khung khiep, co
they dont have a meaningful and happy life? ngi sanh ra trong ngheo kho c han. That la
And who dare to say that those who believe in vo ly va bat cong khi co ngi phai vao a
god, all have a meaningful and happy life? If nguc vnh cu ch v ngi ay khong tin tng
you believe that god help you overcome va vang phuc than linh. S giai thch th hai
disabilities and difficulties, so be it. But hp ly hn, nhng van con e lai nhieu thac
Buddhists do not accept the theological mac cha c giai ap. Tho thai theo nhng
concept of salvation. In the contrary, based on nguyen nhan thien nhien la ro rang, nhng
the Buddhas own experience, he showed us lam the nao mot hien tng vo cung phc tap
that each human being had the capacity to nh cai tam lai c phat trien, m mang, ch
purify the body and the mind, develop gian d t hai te bao nho la trng va tinh
infinitive love and compassion and perfect trung? Phat giao ong y vi s giai thch ve
understanding. He shifted the gods and nhng nguyen nhan t nhien; tuy nhien, Phat
heavens to the self-heart and encouraged us giao a ra s giai thch thoa ang hn ve van
to find solution to our problems through self- e con ngi t au en va sau khi chet th
understanding. Finally, such myths of god and con ngi i ve au. Khi chet, tam chung ta
creation concept has been superseded by vi khuynh hng, s thch, kha nang va tam
scientific facts. Science has explained the tanh a c tao duyen va khai trien trong i
origin of the universe completely without song, t cau hp trong buong trng san sang
recourse to the god-idea. tho thai. Nh the ay, mot ca nhan sanh ra,
8) Phat giao la mot triet ly day cho con ngi co trng thanh va phat trien nhan cach t nhng
cuoc song hanh phuc. No cung day cho ngi yeu to tinh than c mang theo t nhng
ta cach cham dt luan hoi sanh t. Giao ly kiep qua kh va moi trng vat chat hien tai.
chnh cua c Phat tap trung vao Bon Chan Nhan cach ay se bien oi va thay oi do
Ly Cao Thng hay T Dieu e va Bat nhng co gang tinh than va nhng yeu to tao
Thanh ao. Goi la cao thng v no phu duyen nh nen giao duc va anh hng cua cha
hp vi chan ly va no lam cho ngi hieu biet me cung nh xa hoi ben ngoai, luc lam chung,
va tu tap no tr thanh cao thng. Ngi Phat tai sanh, t cau hp tr lai trong buong trng
t khong tin ni nhng ieu tieu cc hay san sang tho thai. Tien trnh chet va tai sanh
nhng ieu bi quan, huong la tin ni nhng tr lai nay se tiep tuc dien tien en chng nao
th d oan phu phiem. Ngc lai, ngi Phat nhng ieu kien tao nguyen nhan cho no nh
t tin ni s that, s that khong the choi cai ai duc va vo minh cham dt. Chng ay, thay
c, s that ma ai cung biet, s that ma moi v mot chung sanh tai sanh, th tam ay vt
ngi hng ti e kinh nghiem va at c. en mot trang thai goi la Niet Ban, o la muc
Nhng ngi tin tng ni than linh th cho tieu cung tot cua Phat giaoBuddhism is a
rang trc khi c lam ngi khong co s phiosophy that teaches people to live a happy
hien hu, roi c tao nen do y cua than linh. life. Its also a religion that teaches people to
Ngi ay song cuoc i cua mnh, roi tuy theo end the cycle of birth and death. The main
nhng g ho tin tng trong khi song ma c teachings of the Buddha focus on the Four
len nc tri vnh cu hay xuong a nguc i Noble Truths and the Eightfold Noble Path.

They are called Noble because they enoble
one who understand them and they are called
Truths because they correspond with
reality. Buddhists neither believe in negative
thoughts nor do they believe in pessimistic
ideas. In the contrary, Buddhists believe in
facts, irrefutable facts, facts that all know, that mind attains a state called Nirvana and this is
all have aimed to experience and that all are
striving to reach. Those who believe in god or 9) ao Phat khong chap nhan nhng viec boc so
gods usually claim that before an individual is
created, he does not exist, then he comes into
being through the will of a god. He lives his
life and then according to what he believes
during his life, he either goes to eternal
heaven or eternal hell. Some believe that
they come into being at conception due to
natural causes, live and then die or cease to
exist, thats it! Buddhism does not accept
either of these concepts. According to the first
explanation, if there exists a so-called
almighty god who creates all beings with all
his loving kindness and compassion, it is
difficult to explain why so many people are
born with the most dreadful deformities, or
why so many people are born in poverty and
hunger. It is nonsense and unjust for those
who must fall into eternal hells because they
do not believe and submit themselves to such
a so-called almighty god. The second
explanation is more reasonable, but it still
leaves several unanswered questions. Yes,
conception due to natural causes, but how can
a phenomenon so amazingly complex as
consciousness develop from the simple
meeting of two cells, the egg and the sperm?
Buddhism agrees on natural causes; however,
it offers more satisfactory explanation of
where man came from and where he is going
after his death. When we die, the mind, with
all the tendencies, preferences, abilities and
characteristics that have been developed and
conditioned in this life, re-establishes itself in noble teachings of the Buddha, it is honesty,
a fertilized egg. Thus the individual grows, is
reborn and develops a personality conditioned
by the mental characteristics that have been
carried over by the new environment. The
personality will change and be modified by 10) Mot ton giao, nhat la ton giao tien bo nh
conscious effort and conditioning factors like
3108
education, parential influence and society and
once again at death, re-establish itself in a
new fertilized egg. This process of dying and
being reborn will continue until the conditions
that cause it, craving and ignorance, cease.
When they do, instead of being reborn, the
the ultimate goal of Buddhism.
boi que, eo bua ho mang, xem a ly, coi
ngay, van van. Tat ca nhng viec nay eu la
nhng me tn vo ch trong ao Phat. Tuy
nhien, v tham lam, s hai va me muoi ma
mot so Phat t van con bam vu vao nhng
viec me muoi d oan nay. Chng nao ma
ngi ta thau hieu nhng li day cua c
Phat, chng o ngi ta se nhan thc rang mot
cai tam thanh tnh co the bao ve mnh vng
chac hn nhng li boi toan trong rong, nhng
mieng bua vo ngha hay nhng li tan tung
mu m, chng o ngi ta se khong con le
thuoc vao nhng th vo ngha ay na. Trong
giao huan cao thng cua c Phat, long
chan that, t man, hieu biet, nhan nhuc, quang
ai bao dung, va nhng c tnh cao ep khac
that s bao ve va mang lai cho chung ta hanh
phuc va thnh vng that s Buddhism does
not accept such practices as fortune telling,
wearing magic charms for protection, fixing
lucky sites for building, prophessing and
fixing lucky days, etc. All these practices are
considered useless superstitions in Buddhism.
However, because of greed, fear and
ignorance, some Buddhists still try to stick to
these superstituous practices. As soon as
people understand the Buddhas teachings,
they realize that a pure heart can protect them
much better than empty words of fortune
telling, or wearing nonsense charms, or
ambiguous chanted words and they are no
longer rely on such meaningless things. In the
kindness, understanding, patience, generosity,
forgiveness, loyalty and other good qualities
that truly protect us and give us true happiness
and prosperity.
Phat giao, bao gom tat ca triet hoc, luan ly va
 3109

ao c hoc. That vay, chung ta co the noi c Phat, tam gng cua c Phat va nhng
hau nh toan bo Phat giao gom giao ly triet e t gan gui nhat cua Ngai at ra, o la ky
hoc va ao c. Tuy nhien, khi ta nghien cu cong quang vinh cua mot ngi, mot ngi
sau vao giao ly, chung ta nhan thay co cai g ng trc cong chung tuyen bo con ng
vt ra ngoai ieu nay, no xuc cham trc tiep giai thoatTo someone it can be only life of
vao long ta. Giong nh anh sang bao trum the Buddha; the example that the Buddha and
chung ta mot cach am ap va rc chieu rang r, his immediate disciples set, that glorious feat
soi sang con ng cua chung ta. No la cai g of a man, who stood before men as a man and
khien chung ta phat trien ay u theo ung declared a path of deliverance.
kha nang cua chung ta. Noi tom lai, Phat giao 2) Vi so ngi khac, Phat giao co ngha la hoc
la mot ton giao tam linh cho tat ca chung thuyet quan chung nh a ghi trong van hoc
sanh. Chung ta co the goi tat ca nhng g Phat giao gom Tam Tang kinh ien. Va trong
thuoc ve chan ly la giao ly nha Phat, hay co o mieu ta mot triet ly cao quy, sau sac, phc
the goi khong la giao ly g ca, v chung la tap va uyen bac ve cuoc iTo others,
chan ly, chung vt ra ngoai tat ca ngon ng Buddhism would mean the massive doctrine
van t cua loai ngi. Tuy nhien, Phat t as recorded in the Buddhist Tripitaka
thuan thanh nen luon nh rang, tam, Phat, va (literature), and it is described a very lofty,
chung sanh khong sai khac. V vay, khong can abstruse, complex and learned philosophy of
biet ban thuoc ton giao nao, mien ban la mot life.
sinh vat, th Phat giao coi ban nh la mot phan 3) ao Phat, mot triet ly, mot phng cach song
cua no, v vi Phat giao moi chung sanh eu hay la mot ton giao. ieu nay khong quan
co Phat tnh nh nhauA religion, especially trong. Phat giao la giao phap cua c Phat
an advanced religion like Buddhism, includes thuyet giang, mot nen giao ly hoan toan xay
philosophy, morality, and ethics. Indeed, dng tren tr tue cua con ngi. ao Phat rat
Buddhism can be said to consist almost ton trong ly tr. Nham mat tin suong la trai vi
entirely of the teaching of philosophy and giao ly nha Phat. Chnh c Phat a day:
morality. However, when we make a Khong nen tin mot cach mu quang nhng li
profound study of the teaching, we find there ta day, ma trc tien hay th no nh em la
is something beyond this that touches our th vang e biet vang that vang gia. ao
hearts directly. It is like a light that envelops Phat khong phai la mot ton giao chuyen th
us warmly and shines brightly, illuminating cung hay cau xin cac v than linh. ao Phat
our way. It is something that enlivens us and khong cam Phat t tm hieu giao ly cua nhng
allows us to develop fully according to our ton giao khac. c Phat day neu co nhng
true potential. In other words, Buddhism is the ieu phai va hp ly th Phat t co quyen t do
teaching within the minds of all living beings. thu nhan cho du ieu ay la giao ly cua mot
We can call all the truth, the Buddhas ton giao khac. ao Phat khac vi cac ton giao
teaching or it can be called no teaching at all va cac chu ngha khac cho ton trong quyen
because its the truth, it goes beyond human nhan xet cua ca nhan, t do t tng va phat
words. However, sincere Buddhists should trien ly tr. Chnh v vay ma c Phat day
always remember that the mind, the Buddha, rang giao ly cua Ngai khong co g dau diem
and living beings are one and trong tay ao ca. Ngai con noi them rang giao
undifferentiated. Thus, no matter what ly tuy thuoc vao s thau hieu chan ly cua con
religion you belong to, as long as you are a ngi, ch khong phai tuy thuoc vao an hue
living being, Buddhism counts you as part of it cua mot v than linh hay bat c quyen nang
for all living beings have the Buddha-nature. nao khac. c Phat con nhan manh ve s t
(II) Y ngha cua ao PhatThe meanings of do do xet khi Ngai bao cac e t rang neu can
Buddhism: phai xet oan ngay ca c Nh Lai na, e
1) Co ngi cho rang ay ch la i song cua co the hoan toan tin chac gia tr cua v Thay

ma mnh ang theo. Phat day rang chung ta
phai hoc, hieu, hanh roi mi tin. Ngai nhac
nh rang neu cha hieu hoac con hoai nghi
ma me muoi tin theo la ph bang Phat. Hoai
nghi khong phai la mot cai toi, v Phat giao
khong co nhng tn ieu buoc phai tin theo.
Hoai nghi t nhien mat khi con ngi hieu ro,
thay ro s that, thay ro chan lyBuddhism is
a philosophy, a way of life or a religion. The
teaching of Buddha. This is not important.
Buddhism is what the Buddha taught. His
teaching was based on human inner wisdom.
Buddhism always values reason. Blindly
believing in everything is contrary to
Buddhas teaching. The Buddha taught: Do
not believe blindly in my teachings. Always
test them like using fire to test gold to
determine whether it is authentic or
counterfeit. Buddhism is not a religion
versed in worshipping and imploring favors
from deities. It is different from other
religions and doctrines in that it respects
personal opinions, beliefs, and intellectual
development. Buddhism does not prevent its
disciples from learning other religious
teachings. The Buddha said that if there were
reasonable and rational teachings in other
religions, His followers were free to respect
such things. From that basic principle, the
Buddha declared that there was nothing
hidden in the sleeve of His saffron robe when
referring to His teachings. He also added that
His doctrine was consistent with how people
understood the Truth. It did not depend on the
favors bestowed by any deity or any other
spiritual power. The Buddha emphasized the
concept of free inquiry when He asked His
disciples to judge even the Tathagata in order
to have an utter trustfulness in Him. He asked
them to study, understand, and believe latter
on. Whoever has not yet understood or still
has doubt but blindly believes has thus
defamed the Buddha. Doubt is not a sin
because Buddhism has no creed to be
believed. Doubt will automatically dissipate
when people fully understand or perceive the
Truth.
4) Theo Hoa Thng Piyadassi trong quyen
3110
Con ng Co Xa, mot so ngi thch goi
nhng li day cua c Phat la mot ton giao,
so khac goi la mot triet ly, cung co ngi ngh
nhng li day cua c Phat va mang tnh
chat ton giao, va mang tnh triet ly. Tuy
nhien, chnh xac hn co the goi o la mot loi
song. Nhng goi nh vay khong co ngha
rang ao Phat khong co g khac ngoa i luan ly.
Trai lai, ao Phat la mot ng loi tu tap vi
ay u ba phng dien: Gii, nh, va Hue
(gii hanh, tinh than va tri thc) nham dan
en tam giai thoat vien man. Chnh c Phat
a goi nhng li day cua Ngai la Phap va
Luat. The nhng ao Phat, trong y ngha
nghiem tuc nhat cua t ng, khong the c
goi la mot ton giao, v neu ton giao ham y
hanh ong hay t cach ao c bieu th long
tin ni s ton knh oi vi c muon lam va
long mot ang quyen nang thieng lieng nao
o; la viec thc hanh hay the hien nhng le
nghi, s vang gi nhng ieu ran, van van, la
s nhn nhan cua con ngi ve mot ang
quyen nang vo hnh va cao ca na o o nh co
quyen kiem soat van mang cua ho va xng
ang c ton sung, knh trong va ton th.
Th Phat giao chac chan khong phai la th ton
giao nh vay. Trong t tng Phat giao, Phat
giao khong chap nhan hay tin tng co s
hien hu cua mot ang sang tao, du bang bat
c hnh thc nao, nam quyen thng phat
nhng viec lam thien ac cua cac chung sanh
do v ay tao ra. Ngi Phat t nng ta ni
c Phat, nhng khong hy vong rang ho se
c Ngai cu o. Hoan toan khong co s bao
am nh vay. c Phat ch la ngi Thay
khai th con ng va hng dan nhng ngi
i theo mnh i en s giai thoat cua rieng
hoAccording to Most Venerable Piyadassi
in The Buddhas Ancient Path, some prefer
to call the teaching of the Buddha a religion,
others call it a philosophy, still others think of
it as both religion and philosophy. It may,
however, be more correct to call it a Way of
Life. But that does not mean that Buddhism
is nothing more than an ethical code. Far from
it, it is a way of moral, spiritual and
intellectual training leading to a complete
freedom of mind. The Buddha himself called
 3111

his teaching Dhamma-Vinaya, the Doctrine cho cuoc i mnh tot hn hoac xau hn. Con
and the Discipline. But Buddhism, in the ngi neu tan sc tu tap eu co the thanh
strictest sense of the word, can not be called a Phat.To the Buddha, man is a supreme
religion, for if by religion is meant action of being, thus, he taught: Be your own torch and
conduct indicating belief in, reverence for, your own refuge. Do not seek refuge in any
and desire to please, a divine ruling power; other person. This was the Buddhas truthful
the exercise or practice of rites or word. He also said: All realizations come
observances implying this...; recognition on from effort and intelligence that derive from
the part of man of some higher unseen power ones own experience. Man is the master of
as having control of his destiny, and as being his destiny, since he can make his life better
entitled to obedience, reverence, and or worse. If he tries his best to cultivate, he
worship. Buddhism certainly is not such a can become a Buddha
religion. In Buddhist thought, there is no (III) Nguon goc phat sinh Phat giaoThe
awareness or conviction of the existence of a origination of Buddhism: Khoang 25 the ky ve
Creator of any form who rewards and trc, mot con ngi v ai a t bo cuoc song
punishes the good and ill deeds of the trong cung vang ien ngoc e lam mot du
creatures of his creation. A Buddhist takes Tang khat s kho hanh vung ma ngay nay la
refuge in the Buddha, but not in the hope that mien Bac An o. ieu nay t no khong lay g
he will be saved by the Master. There is no lam oc ao: nhieu ngi khac cung i tm
such guarantee, the Buddha is only a teacher giai thoat tam linh trong rng sau nui tham.
who points out the way and guides the Tuy nhien, trong qua trnh s tm kiem cua
followers to their individual deliverance. ngi an ong nay a em lai nhng cau tra
5) Du rang chung ta goi nhng li day cua c li c truyen lai het t the he nay sang the
Phat la Phat Giao, nh vay chung ta a bao he khac va c giai thch t m, lam sang to,
gom nhng li day ay vao trong so cac chu va c giai thch tr lai e thanh hnh mot
thuyet va hoc thuyet, thc ra chung ta co trong nhng truyen thong tn ngng ng
gan cho no la g cung khong thanh van e. thi tuyet vi nhat. Trong thc te, Phat giao
Goi o la ton giao, la triet ly, la Phat Giao, con vt xa hn mot ton giao bnh thng: tac
hay bang bat c ten goi nao khac ma chung ta ong ton giao va nen van hoa cua no qua
thch. Nhng nhan hieu nay khong quan trong hang the ky a vang doi khap vung Nam va
lam oi vi mot ngi i tm chan ly giai ong Nam Chau A va gan ay la Tay
thoatThough we call the teaching of the phng, truyen thong nay tr nen that rong
Buddha Buddhism, thus including it among ln va bien oi en noi khien cho nhng
the isms and ologies, it does not really ngi co cai nhn thoang qua hi ht dng
matter what we label it. Call it religion, nh cho no co ve ri rac hn la lien tuc. Tuy
philosophy, Buddhism, or by any other name vay, pha sau nhieu s thieu hp ly la mot
you like. These labels are of little significance dong lien ket quen thuoc ma ngi ta co the
to one who goes in search of truth and nhan ra. Tat ca nhng hnh thc cua Phat giao
deliverance. eu co chung nhng coi re va tat ca eu c
6) Vi c Phat, con ngi la toi thng, nen thuc ay bi s tm kiem e at c mot
Ngai a day: Hay la ngon uoc va la ni trang thai man nguyen ben vng lau dai nh
nng ta cua chnh ban, ch ng tm ni s phat trien tam linh va ao c. Tat ca eu
nng ta vao bat c ni nao khac. o la li lien quan en mot con ng nao o i en s
noi chan that cua c Phat. Ngai a tng noi: chng nghiem giac ngo cua mot con ngi,
Tat ca nhng g thc hien c eu hoan con ngi ay c goi la Phat. ao Phat xuat
toan do no lc va tr tue rut ra t kinh nghiem hien An o vao the ky th 5 trc Tay lch
ban than cua con ngi. Con ngi lam chu va tat ca nhng hnh thc bien oi cua no co
van menh cua mnh. Con ngi co the lam the lan ra t coi nguon nay. Theo lch s thi

co ai cua An o, s khi au mang tnh lch
s chnh xac cua truyen thong co mot chut g
khong ro rang lam, v vao thi o khap x An
o co qua nhieu vng quoc nho. Tuy nhien,
khong con nghi van g ve chuyen vao khoang
the ky th 5 trc Tay lch, co mot v thay vi
kha nang ac biet e thu hut mon e, co the
la thanh vien cua dong toc Thch Ca trong
thanh Ca Ty La Ve, ngay nay thuoc vng
quoc Nepal, bat au thuyet giang mot phng
cach giai quyet mi ve van e cu o a co t Phat giao rat anh hng va tr thanh mot
lau trc o. Ngi ta cho rang giao ly cua
Ngai la phan ng oi vi nen van hoa thong
tr Ba La Mon vao thi ai cua Ngai, c tap
trung vao he thong giao ly Ve a va nhng
tuc le te than c giai cap giao s Ba La Mon
tien hanh. Tuy vay, Phat giao cung tac ong
en i song tn ngng va tri thc cua An o
hn 16 the ky. No co mot vai tro c ban trong
viec xac nh ro nen van hoa An Giao, va mot
trong nhng the ky au cua no no that s la m
cho ngi ta boi roi trong xa hoi An o (cung
vi nhng giao ly tam linh khac trong tieu luc
a An o) chnh ieu nay dan en s suy
ngh lech lac cua ngi ta ve no nh la mot
phong trao cai cach ve y thc ban tha n. Phat
giao tr thanh mot ton giao co c s tu vien,
hng c s bao tr cua hoang gia, nhng
vao khoang the ky th 8 no ganh chu sc ep
cua An o giao ang phuc hng. S suy tan
cua no xuong nhanh do bi s xam lang cua
Hoi giao t phng Bac vao the ky th 7 va
sc ep nay tiep tuc gia tang trong suot 8 the
ky sau o. Vi s cp pha tan nhan nhng
trng ai hoc ln cua Phat giao vao cuoi the
ky th 12, t o Phat giao hoan toan bien mat
An o. Giao ly cua c Phat cha bao gi
danh rieng cho mot giai cap hay mot khu vc
a ly nao. c Phat va nhng mon e cua
Ngai i khap vung Bac An trong suot mua
kho, rat lau trc khi ao Phat bien mat An
o, cac nha s Phat giao va khach l hanh a
mang Phat giao i en khap cac mien A
Chau, t Sri Lanka, Mien ien, Cao Mien,
Lao, Trung quoc, Nhat Ban, Trieu Tien, Thai
Lan va Viet Nam, nhng mot so t cua cac ni
co truyen thong nay bam re vng chac. Phat
giao ac biet de ap ng e m rong do bi
3112
tnh cach pho bien cua giao phap cua c
Phat. Chan ly cua Ngai c danh cho moi
ngi, bat ke a v xa hoi hoac tang lp thu
hut ho i theo con ng dan en giac ngo va
s diet kho. Khong co moi lien ket mot ni
ac biet cung khong thuoc mot tang lp
thng lu oc quyen, ao Phat thng xuyen
tm cach ket hp chat che vi phong tuc a
phng va nhng c tin o c ket hp vi
i song xa hoi. Chnh ieu nay a lam cho
truyen thong vo cung a dang, tuy the no van
tm cach gi gn cot loi giao phap cua mnh
Some twenty-five centuries ago a great man
took up the life of a wandering ascetic in what
is today Northern India. This in itself was not
a unique event: many others also sought
spiritual liberation walking in the deep forests
and high mountains. However, this mans
quest resulted in answer that have been
handed down to successive generations and,
in the process, have been elaborated,
interpreted and reinterpreted to form one of
the greatest living religious traditions. In fact,
Buddhism is much more than a religion: its
cultural and philosophical impact has for
centuries reverberated throughout South and
Southeast Asia and, more recently, in the
West. The tradition has become so vast and
diverse that a superficial glance seems to
reveal more disparity than continuity.
Nevertheless, behind the many incongruities
there is a recognizable common thread. All
forms of Buddhism share the same roots and
all are motivated by the quest to attain a long-
lasting state of contentment through mental,
spiritual and moral development. All relate in
some way to the enlightenment experience of
one man, who is known as the Buddha.
Buddhism began in India in the 5th century
B.C. and all its variants can be traced to these
origins. According to ancient Indian history,
the precise historical beginning of the
tradition is somewhat obscure, for at that time
there were so many small kingdoms all over
India. However, there is no question that
around the 5th century B.C., an exceptionally
charismatic teacher, probably a member of

the Sakya clan in Kapilavastu, in present day
Nepal, began to preach a new approach to the
age-old problem of salvation. It has been
suggested that his teaching was a reaction to
the dominant Brahmanical culture of his
time, which centered on the Vedas and on the
sacrificial practices that were carried out by (IV) Niem tin can ban trong ao PhatBasic
the priestly class. However, Buddhism
exerted an enormous influence on the 1) Niem tin can ban trong Phat giao la the gii
intellectual, religious and cultural life of India vi ay day nhng kho au phien nao gay ra
for more than sixteen centuries. It played a
formative part in defining Hindu culture and,
during its first centuries, was so enmeshed in
Indian society (together with other spiritual
teachings of the subcontinent) that it is
misleading to think of it as a self-conscious
reformist movement. Buddhism became
established as a monastic religion, enjoying
th
spells of royal patronage, but around the 8
century it came under pressure from a
resurgent Hinduism. Its decline was
precipitated by Muslim invasions from the
th
North, which began in the 7 century and
gradually intensify during the following eight
centuries. With the ruthless sacking of the
great Buddhist universities at the end of the
12th century, Buddhism all but disappeared
from India. The teachings of Buddhism have
never been exclusive to one class or limited
to one geographical area. The Buddha and his
monks spent the dry months wandering in
what is today northern India and, long before
Buddhisms disappearance from India, their
beliefs were carried by monks and travelers
all over Asia, to Sri Lanka, Burma, Cambodia,
Laos, China, Japan, Korea, Thailand, Tibet
and Vietnam, to name but few of the places
where the tradition has taken root. Buddhism
is particularly amenable to expansion because
of the universality of the Buddhas teaching.
His Dharma (Truth) is designed to appeal to
every individual, regardless of rank or class,
inviting him or her to follow the path leading
to enlightenment and the cessation of
suffering. Being linked to neither a specific
place nor a single society, Buddhism has
generally managed to incorporate the local
customs and beliefs that it has encountered in
3113
its expansion, especially that are traditionally
associated with the social life. This has
opened up Buddhism to a host of influence
and has resulted in a greatly varied tradition,
which nevertheless manages to preserve the
core of its teaching.
belief in Buddhism:
bi tham, san, si, man, nghi, ta kien. Neu
chung ta co the buong bo nhng th va ke
tren th kho au phien nao se t nhien cham
dt. Tuy nhien, buong bo nhng th va ke
tren khong co ngha la chay theo duc lac tran
the, cung khong co ngha la bi quan yem the.
Theo c Phat, nguyen nhan cua tat ca nhng
kho khan trong cuoc song hang ngay la luyen
ai. Chung ta nong gian, lo lang, tham duc, oan
trach, ang cay, van van, eu do luyen ai ma
ra. Tat ca nhng nguyen nhan cua bat hanh,
tinh than cang thang, co chap va phien nao
eu do luyen ai ma ra. Nh vay neu chung ta
muon cham dt kho au phien nao, theo Phat
giao, phai cham dt luyen ai, khong co ngoai
le. Tuy nhien, dt bo luyen ai khong phai la
chuyen de v muon cham dt luyen ai, chung
ta phai t chien thang chnh mnh. Chnh v
the ma c Phat day trong Kinh Phap Cu:
Chien thang v ai nhat cua con ngi khong
phai la chinh phuc c ngi khac ma la t
chien thang lay mnh. Du co chinh phuc hang
muon ngi chien trng nhng chinh phuc
chnh mnh mi la chien thang cao qu nhat.
That vay, muc tieu toi thng cua ngi Phat
t la hng ve ben trong e tm lai ong Phat
ni chnh mnh ch khong phai hng ngoai
cau hnh. V vay muc ch tu tap cua ngi
Phat t la phai phat trien s t tin vao kha
nang cua chnh mnh, kha nang t mnh co the
at c tr tue giai thoat khoi moi he luy cua
kho au phien nao. ao Phat cc lc chong
lai mot niem tin mu quang vao s cu o cua
tha lc, khong co can c. c Phat thng
nhac nh t chung: Cac ngi phai t bo
niem tin mu quang. ng xet oan theo tin
on, theo truyen thong, theo nhng li oan
chac vo can c, theo Thanh th, theo be

ngoai, hoac ng voi tin vao bat c th g ma o cung la me tn hay tn ngng khong chan
mot bac tu hanh hay mot v thay a noi nh
vay ma khong co kiem chngA basic belief
in Buddhism is that the world is filled with
sufferings and afflictions that are caused by
the desires, angers and ignorance, pride,
doubt, and wrong views. If the above
mentioned troubles could be removed, then
the sufferings and afflictions would naturally
end. However, removing the above
mentioned troubles does not mean that we
chase after worldly pleasures, nor does it
means pessimism. According to the Buddha,
most of daily lifes troubles are caused by
attachment. We get angry, we worry, we
become greedy and complain bitterly. All
these causes of unhappiness, tension,
stubbornness and sadness are due to
attachment. Thus if we want to end sufferings
and afflictions, we must end attachment, no
exception. However, to end attachment is not
easy for in order to end attachment we must
conquest ourselves. Thus the Buddha taught
in the Dharmapada Sutra: The greates of
conquests is not the subjugation of others but
of the self. Even though a man conquers
thousands of men in battle, he who conquers
himself is the greatest of conquerors. In fact,
the ultimate goal of a Buddhist is to look
inward to find his own Buddha and not
outward. Thus, the goal of a Buddhist is the
development of self-dependency, the ability
to set oneself free of sufferings and
afflictions. Buddhism is strongly against a
blind belief on other forces of salvation with
no basic factors. The Buddha always
reminded his disciples: You should reject
blind belief. Do not judge by hearsay, not on
mere assertion, not on authority of so-called
sacred scriptures. Do not hurrily judge
according to appearances, not believe
anything because an ascetic or a teacher has
said it.
2) Vi Phat giao, tin tng ton giao ma khong
hieu biet tng tan ve ton giao o tc la mu bat au ngh rang ho cung phai ap at s cu
quang, khong khac g me tn d oan. Dau co
hieu biet ma khong chu nhan ra chan nguy
hay hieu biet sai, khong hp vi le t nhien,
3114
chanh. Tin rang neu ban gieo hot t th ban se
co cay t va cuoi cung la ban se co nhng trai
t. Tuy nhien, neu ban sm nhan chan ra rang
t cay, la loai trai ma ban khong muon, du a
l gieo, ban co the khong bon phan ti nc,
le ng nhien cay t se eo ot, se khong sanh
trai. Tng t nh vay, neu biet hanh ong
nh vay la ac, la bat thien, ban khong hanh
ong th d nhien la ban khong phai ganh lay
hau qua xau ac. c Phat hoan toan phu nhan
viec tin tng rang bat c ieu g xay ra cho
mot ngi, hoac tot hoac xau, la do c hoi, so
menh hay van may rui. Moi viec xay ra eu
co nguyen nhan cua no va co moi lien he chat
che nao o gia nhan va qua. Ngi muon tin
Phat cung ng voi vang en vi Phat giao
bang s hieu lam hay s mu quang. Ban nen
t t tm toi, hoc hoi trc khi quyet nh sau
cung. Nhng ton giao th than linh th luon
xem ly tr va tr tue nh la ke thu cua niem tin
va long trung thanh vi giao ieu v vi ho ch
co tin hay khong tin ma thoi, ch khong co
ieu g khac na e ly luan. Ky that, neu
chung ta chap nhan co cai goi la than linh vo
song th chung ta khong the chap nhan bat c
s kham pha c ban nao cua khoa hoc hien
ai, cung khong the chap nhan thuyet tien hoa
cua Darwin hay s tien hoa cua vu tru do
khoa hoc hien ai mang en. V theo nhng
ngi tin tng than linh th cai goi la than
linh vo song hay thng e a sang tao ra loai
ngi va vu tru cung mot luc va ca ba th,
than linh, con ngi va vu tru eu rieng re
nhau. Tuy nhien, khoa hoc hien ai ong y
vi nhng g ma c Phat a day hn hai
mi sau the ky ve trc, va khoa hoc a
chng minh c vu tru nh la mot tien trnh
thay oi vo tan. Hn na, s tin tng vao
than linh cu roi a gay nen mot moi nguy
hiem ang s cho nhan loai, ac biet t the ky
th nhat en mai cuoi the ky th mi chn,
v nhng ngi tin tng s cu roi c than
linh hay thng e ban cho ho roi th ho lai
roi cho ngi khac. Chnh v ly do o ma cac
x theo C oc giao a gi binh lnh va co
ao cua ho i khap the gii e cu roi nhng

dan toc khac bang vu lc. Va ket qua la ngi
ta a nhan danh Chua Tri e tan sat va
chinh phuc hang trieu trieu ngi. Phat giao
th ngc lai vi cac ton giao tin tng than
linh. Phat giao day rang con ngi phai phat
trien tr tue. Tuy nhien, tr tue trong Phat giao
khong phai la loai tr tue c bao hay c
day. Chan tr tue hay tr tue thc s la nhn
thay trc tiep va t mnh hieu. Vi loai tr tue
nay, con ngi co tam lng ci m hn, con
ngi chu lang nghe quan iem tng phan
cua ngi khac hn la tin tng mot cach mu
quang. Phat t thuan thanh khong bao gi tin
vao luat trng cu. c Phat cong nhan luat
vo thng va hoan toan phu nhan s hien hu
trng cu cua s vat. Vat chat va tinh than
eu la nhng y niem tru tng khong that,
that s ch la nhng yeu to luon thay oi hay
ch phap, lien he lan nhau, sanh khi tuy
thuoc lan nhau. Nh vay niem tin trong Phat
giao co ngha la tin tng vao c Phat nh
mot v ao s, tin giao phap cua Ngai nh
ngon uoc soi ng va tin Tang chung la
nhng gng hanh ve loi song theo Phat giao.
Theo quan iem Phat giao ve niem tin, moi
ngi co toan quyen la chon cho mnh mot
niem tin, khong ai co quyen can d vao niem
tin cua ai. c Phat day trong Kinh Kalama:
Khong nen chap nhan ieu g ch v ly do
truyen thong, quyen the cua v thay, hay v no
la quan iem cua nhieu ngi, hay cua mot
nhom ac biet, hay ngc lai. Moi th eu
phai c can nhac, quan sat va phan xet xem
ung hay sai di anh sang nhan thc ve li
ch cua chnh mnh. Neu la sai khong nen bac
bo ngay ma nen e lai xet them na. Nh vay
chung ta thay ro rang Phat giao at can ban
kinh nghiem ca nhan, hp ly, thc hanh ao
c noi tam. Khong can phai vang phuc than
thanh, cung khong can phai lay long mot v
thay nao. Vi ngi Phat t, khong co chuyen
gan bo vi mot niem tin mu quang hay vi
cac tn ieu cng nhac, nhng nghi le, nhng
Thanh th hay huyen thoai. c Phat thng
khang nh vi t chung rang cu roi co at
c bi con ngi va ch do con ngi ma
khong can bat c mot tr lc nho nao cua cai
goi la thng e hay than linhWith
3115
Buddhism, to believe religion without
understanding it thoroughly, its a blind faith,
or its not different from superstition. Even
though understanding but understanding
without finding to see if its right or wrong, in
accordance or not in accordance with truth,
with reality, its also a form of superstition or
wrong belief. Believe that when you sow a
seed of hot-pepper, you will have a hot-
pepper tree and eventually you will reap hot-
pepper fruit. However, even though you have
already sown the seed of hot-pepper, but you
realize that you dont like to eat fruit that is
hot, you stop fertilizing and watering the hot-
pepper tree, the tree will wither and die, and
will not produce any fruit. Similarly, if you
know an action is bad and unwholesome, you
refuse to act, of course you will not receive
any bad or unwholesome consequence. The
Buddha refuses to believe that whatever
happens to a person, either good or bad, is
due to chance, fate or fortune. Everything that
happens has a specific cause or causes and
there must be some tight relationships
between the cause and the effect. Those who
want to believe in Buddhism should not rush
to become a Buddhist with the wrong
understanding or blind belief in Buddhism.
You should take your time to do more
researches, to ask questions, and to consider
carefully before making your final decision.
Religions that worship god have always
considered reason and wisdom as the enemy
of faith and dogma for them there exist only
believe or not believe and nothing else.
In fact, if we accept that there exists a so-
called almighty god, we cannot accept any of
the findings of modern science; neither
Darwins science of biological evolution nor
the theories of the nature and evolution of the
universe coming from modern physics. They
believe that a so-called creator god invented
humankind and the universe all at once and
that these three realms of god, man and
universe, all are separate. However, modern
science agrees with what the Buddha taught
almost twenty-six centuries ago, and proves
that the universe as one infinite process of
 3116
change. Furthermore, the belief of salvation
by god caused a serious danger to the whole
world, especially from the first century to the
end of the nineteenth century, for those who
believe in the salvation of god believe that
they must impose salvation on others. For this
reason, Catholic countries sent their troops
and priests all over the world to save others
by force. And as a result, millions of people
got killed or slaughtered and subjugated in the
name of god. Buddhism is in contrast with 3) ao Phat lay viec giai thoat cua con ngi la
other religions that believe in god. Buddhism
teaches that one must develop wisdom.
However, wisdom in Buddhism is not simply
believing in what we are told or taught. True
wisdom is to directly see and understand for
ourselves. With this wisdom, people will have
an open mind that listens to others points of
view rather than being closed-minded; people
will also carefully examine fatcs that
contradicts their belief rather than blindly
believing. Sincere Buddhists never believe in
the law of eternity. The Buddha accepts the
law of impermanence or change and denies
the existence of eternal substances. Matter
and spirit are false abstractions that, in reality, biet mui ten ban toi b thng lam bang chat
are only changing factors or dharmas which
are connected and which arise in functional
dependence on each other. Thus, Buddhist
faith means that the devotee accepts the
Buddha as a Teacher and a Guide, His
doctrine as way of life, and the Sangha
community as the examplars of this way of
life. According to Buddhist point of view in
faith, everyone is completely free to make his
own choice in faith, no one has the right to
interfere with other peoples choice. Lets
take a close look in the Buddhas teaching in
the Kalama Sutra: Nothing should be
accepted merely on the ground of tradition or
the authority of the teacher, or because it is
the view of a large number of people,
distinguished or otherwise. Everything should
be weighed, examined and judged according
to whether it is true or false in the light of
ones own true benefits. If considered wrong,
they should not be rejected but left for further
considerations. Therefore, we see clearly
that Buddhism is based on personal
experience, rationalism, practice, morality,
and insight. There is no need to propitiate
gods or masters. There is no blind adherence
to a faith, rigid dogmas, rituals, holy
scriptures, or myths. The Buddha always
confirmed his disciples that a salvation can
only be gained by man and by man only
during his life without the least help from a
so-called god or gods.
quan trong. Co mot lan mot v Ty Kheo ten
Malunkyaputta hoi c Phat, rang vu tru nay
trng ton hay khong trng ton, the gii hu
bien hay vo bien, linh hon va the xac la mot
hay la hai, mot v Phat trng ton sau khi
nhap diet hay khong, van van va van van.
c Phat cng quyet t choi khong ban luan
nhng van e tru tng nh vay va thay vao
o Ngai noi cho v Ty Kheo ay mot th du.
Neu mot ngi b trung ten tam thuoc oc,
ma ngi ay van lam nham Toi nht nh
khong chu nho mui ten ra cho ti chng nao
toi biet ai ban toi, hoac gia Toi nht nh
khong nho mui ten ra cho ti chng nao toi
g. Nh mot ngi thc tien d nhien ngi
ay se e cho y s tr thng tc thi, ch
khong oi biet nhng chi tiet khong can thiet
khong giup ch g ca. ay la thai o cua c
Phat oi vi nhng suy ngh tru tng khong
thc te va khong giup ch g cho cuoc tu hanh
cua chung ta. c Phat se noi, ng ly luan
hay bien luan. Ngoai ra, ao Phat khong
chap nhan nhng viec boc so boi que, eo bua
ho mang, xem a ly, coi ngay, van van. Tat
ca nhng viec nay eu la nhng me tn vo ch
trong ao Phat. Tuy nhien, v tham lam, s hai
va me muoi ma mot so Phat t van con bam
vu vao nhng viec me muoi d oan nay.
Chng nao ma ngi ta thau hieu nhng li
day cua c Phat, chng o ngi ta se nhan
thc rang mot cai tam thanh tnh co the bao
ve mnh vng chac hn nhng li boi toan
trong rong, nhng mieng bua vo ngha hay
nhng li tan tung mu m, chng o ngi ta
se khong con le thuoc vao nhng th vo ngha
ay na. Trong ao Phat, giai thoat la phng

cham e e cao tinh than t tai ngoai tat ca
cac vong kiem toa, bo buoc hay ap bc mot
cach vo ly, trong o niem tin cua moi ca nhan
cung phai t mnh la chon, ch khong phai ai
khac. Tuy nhien, c Phat thng nhan manh:
Phai co gang tm hieu can ke trc khi tin,
ngay ca nhng li ta noi, v hanh ong ma
khong hieu ro ban chat that cua nhng viec
mnh lam oi khi vo tnh pha v nhng truyen
thong cao ep cua chnh mnh, giong nh
mnh em nem vien kim cng vao bun nh
khong khac. c Phat lai khuyen tiep:
Pham lam viec g cung phai ngh ti hau qua
cua no. Ngay nay, sau hn 2.500 sau thi
c Phat, tat ca khoa hoc gia eu tin rang
moi canh tng xay ra tren the gian nay eu
chu s chi phoi cua luat nhan qua. Noi cach
khac, nhan tc la tac dung cua hanh ong va
hieu qua tc la ket qua cua hanh ong. c
Phat mieu ta the gii nh mot dong bat tan
cua s tai sanh. Moi th eu thay oi, chuyen
hoa lien tuc, ot bien khong ngng va nh
mot dong suoi tuon chay. Moi th luc co luc
khong. Moi th tuan hoan hien hu roi lai
bien mat khoi cuoc song. Moi th eu chuyen
ong t luc sanh en luc diet. S song la mot
s chuyen ong lien tuc cua s thay oi tien
en cai chet. Vat chat lai cung nh vay, cung
la mot chuyen ong khong ngng cua s thay
oi e i en hoai diet. Mot cai ban t luc
mi tinh nguyen cho en luc mut ra, ch la
van e thi gian, khong co ngoai le. Giao ly
ve tnh chat vo thng cua moi van hu la
mot trong iem quan yeu cua ao Phat.
Khong co th g tren the gii nay co the c
coi la tuyet oi. Ngha la khong the co cai g
sanh ma khong co diet. Bat c th g cung eu
phai le thuoc vao s duyen hp th cung phai
le thuoc vao s tan ra do het duyen. Thay oi
chnh no la thanh phan cua moi thc the.
Trong i song hang ngay, s viec tien trien
va thay oi gia nhng cc oan va tng
phan, ty nh thang tram, thanh bai, c thua,
vinh nhuc, khen che, van van va van van.
Khong ai trong chung ta co the oan chac
rang thang khong theo sau bi tram, thanh
khong theo sau bi bai, c theo sau bi
thua, vinh theo sau bi nhuc, va khen theo sau
3117
bi che. Hieu c luat vo thng nay, ngi
Phat t se khong con b khong che bi nhng
vui, buon, thch, chan, hy vong, that vong, t
tin hay s hai naBuddhism considers
humans liberation the priority. Once the
Buddha was asked by a monk named
Malunkyaputta, whether the world was
eternal or not eternal, whether the world was
finite or infinite, whether the soul was one
thing and the body another, whether a Buddha
existed after death or did not exist after death,
and so on, and so on. The Buddha flatly
refused to discuss such metaphysics, and
instead gave him a parable. It is as if a man
had been wounded by an arrow thickly
smeared with poison, and yet he were to say,
I will not have this arrow pulled out until I
know by what man I was wounded, or I will
not have this arrow pulled out until I know of
what the arrow with which I was wounded
was made. As a practical man he should of
course get himself treated by the physician at
once, without demanding these unnecessary
details which would not help him in the least.
This was the attitude of the Buddha toward
the metaphysical speculation which do not in
any way help improve ourselves in our
cultivation. The Buddha would say, Do not
go by reasoning, nor by argument. Besides,
Buddhism does not accept such practices as
fortune telling, wearing magic charms for
protection, fixing lucky sites for building,
prophessing and fixing lucky days, etc. All
these practices are considered useless
superstitions in Buddhism. However, because
of greed, fear and ignorance, some Buddhists
still try to stick to these superstitious
practices. As soon as people understand the
Buddhas teachings, they realize that a pure
heart can protect them much better than
empty words of fortune telling, or wearing
nonsense charms, or ambiguous chanted
words and they are no longer rely on such
meaningless things. In Buddhism, liberation is
a motto which heightens (elevates) the
unfettered spirit beyond the irrational wall of
conventional restriction in which the faith of
each individual must be chosen by that

individual and by no one else. However, the (V) Cot Loi cua ao PhatCores of Buddhism:
Buddha always emphasized Try to
understand thoroughly before believing, even
with my teachings, for acting freely and
without knowing the real meaning of
whatever you act sometimes you phien nao, Ngai khong ngu y i ang bi
unintentionally destroy valuable traditions of
yourselves. This is the same as a diamond
being thrown into the dirt. The Buddha
continued to advise: When you do anything
you should think of its consequence.
Nowadays, more than 2,500 years after the
Buddhas time, all scientists believe that
every event that takes place in the world is
subject to the law of cause and effect. In other chat that cua chung va ay la chanh kien.
words, cause is the activity and effect is the
result of the activity. The Buddha described
the world as an unending flux of becoming.
All is changeable, continuous transformation,
ceaseless mutation, and a moving stream.
Everything exists from moment to moment.
Everything is recurring rotation of coming into
being and then passing out of existence.
Everything is moving from formation to
destruction, from birth to death. The matter of
material forms are also a continuous
movement or change towards decay. This
teaching of the impermanent nature of
everything is one of the most important points
of view of Buddhism. Nothing on earth
partakes of the character of absolute reality.
That is to say there will be no destruction of
what is formed is impossible. Whatever is
subject to origination is subject to destruction. phai bien mat khi vang hong lo dang. Trong
Change is the very constituent of reality. In
daily life, things move and change between
extremes and contrasts, i.e., rise and fall,
success and failure, gain and loss, honor and
contempt, praise and blame, and so on. No
one can be sure that a rise does not follow
with a fall, a success does not follow with a
failure, a gain with a loss, an honor with a
contempt, and a praise with a blame. To
thoroughly understand this rule of change or
impermanence, Buddhists are no longer
dominated by happiness, sorrow, delight,
despair, disappointment, satisfaction, self-
confidence and fear.
3118
That la sai lam khi cho rang ao Phat bi quan
yem the. ieu nay khong ung ngay vi s
hieu biet s lc ve can ban Phat giao. Khi
c Phat cho rang cuoc i ay kho au
quan. Theo cach nay, c Phat nhn nhan s
hien dien cua kho au phien nao trong cuoc
song nhan loai, va cach phan tch Ngai a neu
ro cho chung e t cua Ngai thay c luyen
ai moi vat ma khong co chanh kien ve thc
chat cua chung la nguyen nhan cua kho au
phien nao. Tnh vo thng va bien oi von co
san trong ban chat cua van hu. ay la ban
Ngai ket luan: Chng nao chung ta van cha
chap nhan s that nay, chng o chung ta van
con gap phai nhng xung ot. Chung ta khong
the thay oi hay chi phoi ban chat that cua
moi vat va ket qua la niem hy vong xa dan
lam cho con tim au n. Vay giai phap duy
nhat la cho ieu chnh quan iem cua chnh
mnh. That vay, long khat ai moi vat gay nen
kho au phien nao. Ky that, chnh long khat ai
a gay nen thng au sau muon. Khi ta yeu
thch ngi nao hay vat nao th ta muon ho
thuoc ve ta va ben ta mai mai. Chung ta
khong bao gi chu suy ngh ve ban chat that
cua chung, hay chung ta t choi ngh suy ve
ban chat that nay. Chung ta ao c nhng th
nay se ton tai mai mai, nhng thi gian lai
huy hoai moi vat. Tuoi xuan phai nhng cho
cho tuoi gia, va ve ti mat cua sng mai
Kinh Niet Ban, khi ai c A Nan va nhng
e t khac than khoc buon tham khi c Phat
ang nam tren ging benh ch chet, c
Phat day: Nay Ananda! ng buon kho,
ng than khoc, Nh Lai chang tng bao ong
rang sm muon g th chung ta cung phai xa
la tat ca nhng th tot ep ma ta yeu thng
qu bau o sao? Chung se bien oi va hoa i
diet. Vay lam sao Nh Lai co the song mai
c? S ay khong the nao xay ra c! ay
la nen tang cho li day ve Ba Dau An (vo
thng, kho va vo nga) trong ao Phat ve i
song hay nhan sinh quan va vu tru quan Phat
Giao. Moi gia tr cua ao Phat eu da tren

giao ly nay. c Phat mong muon cac e t
cua Ngai, tai gia cung nh xuat gia, thay eu
song theo chanh hanh va cac tieu chuan cao
thng trong cuoc song ve moi mat. oi vi
Ngai, cuoc song bnh d khong co ngha la
cuoc i con ngi phai chu suy tan kho ai.
c Phat khuyen e t cua Ngai i theo con
ng Trung ao ngha la khong luyen ai
cung khong choi bo van hu. c Phat khong
chu trng choi bo ve ep cua van hu, tuy
nhien, neu con ngi khong thau triet c
thc chat cua nhng vat mang ve ep o, th
chnh cai ve ep kia co the a en kho au
phien nao hay au buon va that vong cho
chnh mnh. Trong Thi Ke Trng Lao, c
Phat co neu ra mot cau chuyen ve ton gia
Pakka. Mot hom ton gia vao lang khat thc,
ton gia ngoi di goc cay. Roi mot con dieu
hau gan o chup c mot mieng tht, voi vut
bay len khong. Nhng con khac thay vay lien
tan cong con dieu nay, lam cho no nha mieng
tht xuong. Mot con dieu hau khac bay ti p
mieng tht, nhng cung b nhng con khac tan
cong cp mat i mieng tht. Ton gia suy
ngh: Duc lac chang khac chi mieng tht kia,
that thong thng gia the gian ay kho au
va thu nghch nay. Khi quan sat canh tren,
ton gia thay ro van hu vo thng cung nh
cac s viec xay ra kia, nen ton gia tiep tuc
quan tng cho en khi at c qua v A La
Han. c Phat khuyen e t khong lang tranh
cai ep, khong t bo cai ep ma cung khong
luyen ai cai ep. Ch co lam sao cho cai ep
khong tr thanh oi tng yeu ghet cua rieng
mnh, v bat c vat g kha lac kha o trong the
gian nay thng lam cho chung ta luyen chap,
roi sinh long luyen ai hay ghet bo, chnh v
the ma chung ta phai tiep tuc kinh qua nhng
kho au phien nao. ngi Phat t nhn nhan
cai ep ni nao giac quan nhan thc c,
nhng cung phai thay luon ca tnh vo thng
va bien hoai trong cai ep ay. Va ngi Phat
t nen luon nh li Phat day ve moi phap hu
hnh nh sau: Chung co sinh khi, th chung
phai chu hoai diet. Nh vay, ngi Phat t
nhn va chiem ngng ve ep ma khong pha
lan long tham muon chiem hu Its trully
wrong to believe that Buddhism a religion of
3119
pessimism. This is not true even with a slight
understanding of basic Buddhism. When the
Buddha said that human life was full of
sufferings and afflictions, he did not mean that
life was pessimistic. In this manner, the
Buddha admitted the presence of sufferings
and afflictions in human life, and by a method
of analysis he pointed out to his disciples that
attachment to things without a correct view as
to their nature is the cause of sufferings and
afflictions. Impermanence and change are
inherent in the nature of all things. This is
their true nature and this is the correct view.
He concluded: As long as we are at variance
with this truth, we are bound to run into
conflicts. We cannot alter or control the
nature of things. The result is hope deferred
made the heart sick. The only solution lies in
correcting our point of view. In fact, the thirst
for things begets sorrow. When we like
someone or something, we wish that they
belonged to us and were with us forever. We
never think about their true nature, in other
words, or we refuse to think about their true
nature. We expect them to survive forever,
but time devours everything. Eventually we
must yield to old age and freshness of the
morning dew disappears before the rising sun.
In the Nirvana Sutra, when Ananda and other
disciples were so sad and cried when the
Buddha lay on his death-bed, the Buddha
taught: Ananda! Lament not. Have I not
already told you that from all good things we
love and cherish we would be separated,
sooner or later... that they would change their
nature and perish. How then can Tathagata
survive? This is not possible! This is the
philosophy which underlies the doctrine of the
Three Marks (impermanence, suffering and
no-self) of existence of the Buddhist view of
life and the world. All Buddhist values are
based on this. The Buddha expected of his
disciples, both laity and clergy, good conduct
and good behavior and decent standard of
living in every way. With him, a simple living
did not amount to degenerate human
existence or to suffer oneself. The Buddha
advised his disciples to follow the Middle
 3120

Path. It is to say not to attach to things nor to tai, ong thi con tao cho than mnh co mot
abandon them. The Buddha does not deny the i song chan chanh, li ch va thien my; cai
beauty, however, if one does not tao hoan canh v neu ai cung tu bat chanh ao
understand the true nature of the objects of th canh the gian se an lanh tnh lac, khong
beauty, one may end up with sufferings and con canh kho au bat hanh gay nen bi han
afflictions or grief and disappoinment. In the thu, tranh chap hay chien tranh gia ngi vi
Theragatha, the Buddha brought up the ngi, gia nc nay vi nc kia, hay chung
story of the Venerable Pakka. One day, going toc nay vi chung toc khac, ngc lai luc o
to the village for alms, Venerable Pakka sat thanh bnh se vnh vien ng tr tren qua at
down beneath a tree. Then a hawk, seizing nay; tu bat chanh ao con la can ban au tien
some flesh flew up into the sky. Other hawks cho s giac ngo, la nen tang chanh giac, la
saw that attacked it, making it drop the piece can ban giai thoat, ngay nay tu bat chanh ao
of meat. Another hawk grabbed the fallen la gieo trong cho mnh nhng hat giong Bo e
flesh, and was flundered by other hawks. And e ngay sau gat hai qua Niet Ban Vo
Pakka thought: Just like that meat are ThngThe noble Eightfold Path or the
worldly desires, common to all, full of pain eight right (correct) ways. The path leading to
and woe. And reflecting hereon, and how release from suffering, the goal of the third in
they were impermanent and so on, he the four noble truths. These are eight in the
continued to contemplate and eventually won 37 bodhi ways to enlightenment. Practicing
Arahanship. The Buddha advised his disciples the Noble Eight-fold Path can bring about real
not to avoid or deny or attach to objects of advantages such as improvement of personal
beauty. Try not to make objects of beauty our conditions. It is due to the elimination of all
objects of like or dislike. Whatever there is in evil thoughts, words, and actions that we may
the world, pleasant or unpleasant, we all have commit in our daily life, and to the continuing
a tendency to attach to them, and we develop practice of charitable work; improvement of
a like or dislike to them. Thus we continue to living conditions. If everyone practiced this
experience sufferings and afflictions. noble path, the world we are living now
Buddhists recognize beauty where the sense would be devoid of all miseries and sufferings
can perceive it, but in beauty we should also caused by hatred, struggle, and war between
see its own change and destruction. And men and men, countries and countries, or
Buddhist should always remember the peoples and peoples. Peace would reign
Buddhas teaching regarding to all component forever on earth; attainment of enlightenment
things: Things that come into being, undergo or Bodhi Awareness. The Noble Eight-fold
change and are eventually destroyed. Path is the first basic condition for attaining
Therefore, Buddhists admire beauty but have Bodhi Consciousness that is untarnished while
no greed for acquisition and possession. Alaya Consciousness is still defiled.
(VI)Nhng Chan Ly trong ao PhatTruths in 2) Chan ly ve T Dieu e trong ao Phat The
Buddhism: Truth of the Four Noble Truths in Buddhism:
1) Chan ly ve Bat Thanh ao trong ao Phat Bon chan ly nhiem mau trong giao ly nha
The Truth of the Eightfold Noble Path in Phat, noi ro v au co kho va con ng giai
Buddhism: Bat Thanh ao hay tam con ng thoat. Ngi ta noi c Phat Thch Ca Mau
ung, tam con ng dan ti s cham dt au Ni a giang bai phap au tien ve T Dieu
kho, muc ch cua dieu e th ba trong t e trong vn Loc Uyen, sau khi Ngai giac
dieu e (ao e). Bat Chanh ao la tam neo ngo thanh Phat. Trong o c Phat a trnh
trong 37 neo bo e. Tu tap Bat Chanh ao se bay: Cuoc song cha ay au kho, nhng
a en nhng li ch thc s nh t cai tao t kho au o eu co nguyen nhan, nguyen nhan
than, v tu bat chanh ao la sa oi moi bat cua nhng kho au nay co the b huy diet
chnh, sa oi moi toi loi trong i song hien bang con ng diet kho.The Four Noble
 3121

Truths, A fundamental doctrine of Buddhism va ngi bnh thng. Hnh thc cao nht cua
which clarifies the cause of suffering and the mot chung sanh la Phat. Tat ca moi ngi eu
way to emancipation. Sakyamuni Buddha is co kha nang thanh Phat neu ho chu theo tu
said to have expounded the Four Noble Truths tap theo nhng li ch day cua c Phat Thch
in the Deer Park in Sarnath during his first Ca Mau Ni. Bang cach tuan theo nhng giao
sermon after attaining Buddhahood. The thuyet cua c Phat va nhng phap thc hanh
Buddha organized these ideas into the ve Phat giao, ai cung co the tr thanh mot v
Fourfold Truth as follows: Life consists Phat. Mot v Phat cung la mot chung sanh con
entirely of suffering; suffering has causes; the ngi, nhng chung sanh ay a chng ngo va
causes of suffering can be extinguished; and thong hieu tat ca nhng tac dung va y ngha
there exists a way to extinguish the cause. cua i song va vu tru. Khi mot con ngi
3) Chan ly ve T Vo Lng Tam trong ao chng ngo va that s thong hieu ve mnh va
PhatThe Truth of Four Boundless Minds in van hu, ngi ta goi ngi o la Phat, hay la
Buddhism: Tam vo lng la tam rong ln bac giac ngoIn Buddhism, there is no
khong the tnh lng c. Tam vo lng distinction between a divine or supreme being
khong nhng lam li ch cho vo lng chung and common mortals. The highest form of
sanh, dan sinh vo lng phuc c va tao thanh being is the Buddha. All people have the
vo lng qua v tot ep trong the gii i song inherent ability and potential to become
trong mot i, ma con lan rong en vo lng Buddhas if they follow and cultivate the
the gii trong vo lng kiep sau nay, va tao teachings set forth by Shakyamuni Buddha.
thanh vo lng ch Phat. Bon tam vo lng, By following the Buddhas teachings and
con goi la T ang hay T Pham Hanh, hay Buddhist practices, anyone can eventually
bon trang thai tam cao thng. c goi la vo become Buddhas. A Buddha is also a human
lng v chung chieu khap phap gii chung being, but one who comes to a realization and
sanh khong gii han khong ngan ngai. Cung thoroughly understands the workings and
con c goi la Pham Tru v ay la ni tru meaning of life and the universe. When one
ngu cua Pham Chung Thien tren coi Tri comes to that realization and truly knows and
Pham ThienThe mind is immeasurable. It understands oneself and everything, he is
not only benefit immeasurable living beings, called Buddha or he is said to have attained
bringing immeasurable blessings to them, and enlightenment. He is also called the
producing immeasurable highly spiritual Enlightened One.
attainments in a world, in one life, but also (VIII)V tr cua Con Ngi trong ao Phat
spreads all over immeasurable worlds, in Position of Human Beings in Buddhism: Hau
immeasurable future lives, shaping up het ai trong chung ta eu cung phai on g y
immeasurable Buddha. The four rang trong tat ca cac loai sinh vat, con ngi
immeasurables or infinite Buddha-states of la nhng sinh vat oc nhat trong hoan vu co
mind. The four kinds of boundless mind, or the hieu c chung ta ang lam cai g va se
four divine abodes. These states are called lam cai g. So sanh vi cac loai khac th con
illimitables because they are to be radiated ngi co phan thu thang va hoan hao hn
towards all living beings without limit or chang nhng ve mat tinh than, t tng, ma
obstruction. They are also called con ve phng dien kha nang to chc xa hoi
brahmaviharas or divine abodes, or sublime va i song na. i song cua con ngi
states, because they are the mental dwellings khong the nao b thay the, lap lai hay quyet
of the brahma divinities in the Brahma-world. nh bi bat c mot ai. Mot khi chung ta c
(VII)Khai niem ve than linh trong ao Phat sanh ra trong the gii nay, chung ta phai song
Concept so a divine or supreme being in mot cuoc song cua chnh mnh sao cho that co
Buddhism: Trong Phat giao, khong co s phan y ngha va ang song. Chnh v the ma co c
biet gia than linh hay chung sanh sieu viet co day: Con ngi la mot sinh vat toi linh

hay con ngi c xep vao hang u tu hn
cac loai khac. Va c Phat day trong kinh u
Ba Tac: Trong moi loai, con ngi co nhng
can va tr tue can thiet. Ngoai ra, ieu kien
hoan canh cua con ngi khong qua kho s
nh nhng chung sanh trong a nguc, khong
qua vui sng nh nhng chung sanh trong coi
tri. Va tren het, con ngi khong ngu si nh
loai suc sanh. Nh vay con ngi c xep
vao loai chung sanh co nhieu u iem. Con
ngi co kha nang xay dng va cai tien cho
mnh mot cuoc song toan thien toan my
Most of us are agreed to the fact that among
all living beings, human beings are unique
beings who can understand what we are and
what we should be. Compared to other beings,
man is most complete and superior not only in
the mentality and thinking, but also in the
ability of organization of social life. Human
beings life cannot be substituted nor repeated
nor determined by someone else. Once we
are born in this world, we have to live our
own life, a meaningful and worth living life.
Thus the ancient said: Man is the most
sacred and superior animal. And the Buddha
taught in the Upasaka Sutra: In all beings,
man is endowed with all necessary faculties,
intelligence. Besides mans conditions are not
too miserable as those beings in hell, not too
much pleasure as those beings in heaven. And
above all, mans mind is not so ignorant as
that of the animals. So man has the ability to
build and improve his own life to the degree
of perfection.
(IX)ao Phat, ton giao cua Chan LyBuddhism,
a religion of Truth: Du c Phat a nhap
diet, nhng tren 2.500 nam sau nhng giao
thuyet cua Ngai van con te o rat nhieu
ngi, gng hanh cua Ngai van con la nguon
gi cam cho nhieu ngi, va nhng li day do
cua Ngai van con tiep tuc bien oi nhieu cuoc
song. Ch co c Phat mi co c oai lc nhng tai ng hay hien tng thien nhien
hung manh ton tai sau nhieu the ky nh the
ay. c Phat khong bao gi t xng rang Ngai
la mot than linh, la con cua than linh, hay la
s gia cua than linh. Ngai ch la mot con
ngi a t cai thien e tr nen toan hao, va tao ra y tng than linh, nham giup ho cam
Ngai day rang neu chung ta noi theo gng
3122
lanh ay chnh ta cung co the tr nen toan hao
nh Ngai. Ngai khong bao gi bao e t cua
Ngai th phng Ngai nh mot than linh. Ky
that Ngai cam ch e t Ngai lam nh vay.
Ngai bao e t la Ngai khong ban phc cho
nhng ai th phng Ngai hay giang hoa cho
ai khong th phng Ngai. Ngai bao Phat t
nen knh trong Ngai nh mot v Thay. Ngai
con nhac nh e t ve sau nay khi th phng
le bai tng Phat la t nhac nh chnh mnh
phai co gang tu tap e phat trien long yeu
thng va s an lac vi chnh mnh. Hng
cua nhang nhac nh chung ta vt thang
nhng thoi h tat xau e at en tr hue, en
ot len khi le bai nham nhac nh chung ta
uoc tue e thay ro rang than nay roi se hoai
diet theo luat vo thng. Khi chung ta le lay
c Phat la chung ta le lay nhng giao phap
cao thng ma Ngai a ban bo cho chung ta.
o la cot tuy cua s th phng le bai trong
Phat giao. Nhieu ngi a lam hieu ve s th
phng le bai trong Phat giao, ngay ca nhng
Phat t thuan thanh. Ngi Phat t khong bao
gi tin rang c Phat la mot v than linh, th
khong co cach chi ma ho co the tin rang khoi
go hay khoi kim loai kia la than linh. Trong
Phat giao, tng Phat c dung e tng
trng cho s toan thien toan my cua nhan loai.
Tng Phat cung nhac nh chung ta ve tam
mc cao ca cua con ngi trong giao ly nha
Phat, rang Phat giao lay con ngi lam nong
cot, ch khong phai la than linh, rang chung ta
phai t phan quang t ky, phai quay cai nhn
vao ben trong e tm trang thai toan hao tr
tue, ch khong phai chay ong chay tay ben
ngoai. Nh vay, khong cach chi ma ngi ta
co the noi rang Phat t th phng ngau tng
cho c. Ky that, t xa xa lam, con ngi
nguyen thuy t thay mnh song trong mot the
gii ay thu nghch va hiem hoa. Ho lo s thu
d, lo s khong u thc an, lo s benh hoan va
nh giong gio, bao to, nui la, sam set, van
van. Ho khong cam thay an toan vi hoan
canh xung quanh va ho khong co kha nang
giai thch c nhng hien tng ay, nen ho
thay thoai mai tien nghi hn khi s viec troi
 3123

chay thuan li, cung nh co u can am vt that a piece of wood or metal (statue) is a god.
qua nhng luc lam nguy, hoac an ui khi lam In Buddhism, the statue of the Buddha is used
vao canh bat hanh, rang th la thng e a to symbolize human perfection. The statue of
sap at an bai nh vay. T the he nay qua the the Buddha also reminds us of the human
he khac, ngi ta tiep tuc niem tin ni dimension in Buddhist teaching, the fact that
thng e t cha anh mnh ma khong can Buddhism is man-centered, not god-centered,
phai an o suy ngh. Co ngi cho rang ho that we must look inward (within) not outward
tin ni thng e v thng e ap ng nhng (without) to find perfection and
thnh nguyen cua ho moi khi ho lo au s hai. understanding. So in no way one can say that
Co ngi cho rang ho tin ni thng e v cha Buddhists worship god or idols. In fact, a long
me ong ba ho tin ni thng e. Lai co ngi long time ago, when primitive man found
cho rang ho thch i nha th hn i chua v himself in a dangerous and hostile situations,
nhng ngi i nha th co ve sang trong hn the fear of wild animals, of not being able to
nhng ngi i chua, van van va van van to find enough food, of diseases, and of
Even though the Buddha is dead but 2,500 natural calamities or phenomena such as
years later his teachings still help and save a storms, hurricanes, volcanoes, thunder, and
lot of people, his example still inspires lightning, etc. He found no security in his
people, his words still continue to change surroundings and he had no ability to explain
lives. Only a Buddha could have such power those phenomena, therefore, he created the
centuries after his death. The Buddha did not idea of gods in order to give him comfort in
claim that he was a god, the child of god or good times, and courage him in times of
even the messenger from a god. He was danger and consolation when things went
simply a man who perfected himself and wrong. They believed that god arranged
taught that if we followed his example, we everything. Generations after generations,
could perfect ourselves also. He never asked man continues to follow his ancestors in a so-
his followers to worship him as a god. In fact, called faith in god without any further
He prohibited his followers to praise him as a thinkings. Some says they believe in god
god. He told his followers that he could not because god responds to their prayers when
give favours or blessings to those who they feel fear or frustration. Some say they
worship him with personal expectations or or believe in god because their parents and
calamities to those who dont worship him. He grandparents believed in god. Some others
asked his followers to respect him as students say that they prefer to go to church than to
respect their teacher. He also reminded his temple because those who go to churches
followers to worship a statue of the Buddha seem richer and more honorable than those
means to remind ourselves to try to develop who go to temples, and so on, and so on.
peace and love within ourselves. The perfume (X) ao Phat, mot triet ly song ongBuddhism,
of incense reminds us of the pervading a living philisophy: c Phat day chung ta
influence of virtue, the lamp reminds us of the nen co gang tm hieu s s hai cua chung ta,
light of knowledge and the followers which tm cach giam thieu long ham muon cua ta,
soon fade and die, remind us of cung nh tram tnh chap nhan nhng g ma
impermanence. When we bow, we express chung ta khong the thay oi c. c Phat
our gratitude to the Buddha for what his thay the noi lo s khong phai bang mot niem
teachings have given us. This is the core tin mu quang va khong thuan ly ni than linh,
nature of Buddhist worship. A lot of people ma bang s hieu biet thuan ly va hp vi chan
have misunderstood the meaning of worship ly. Hn na, Phat t khong tin ni than linh v
in Buddhism, even devout Buddhists. khong co bang chng cu the nao lam nen tang
Buddhists do not believe that the Buddha is a cho s tin tng nh vay. Ai co the tra li
god, so in no way they could possibly believe nhng cau hoi ve than linh? Than linh la ai?

Than linh la ngi nam hay ngi n hay
khong nam khong n? Ai co the a ra bang
chng ro rang cu the ve s hien h u cua than
linh? en nay cha ai co the lam c chuyen
nay. Ngi Phat t danh s phan oan ve mot
than linh en khi nao co c bang chng ro
rang nh vay. Ben canh o, niem tin ni than
linh khong can thiet cho cuoc song co y ngha
va hanh phuc. Neu ban tin rang than linh lam
cho cuoc song cua ban co y ngha va hanh
phuc hn th ban c viec tin nh vay. Nhng
nh rang, hn hai phan ba dan chung tren the
gii nay khong tin ni than linh, va ai dam noi
rang ho khong co cuoc song co y ngha va
hanh phuc? Va ai dam ca quyet rang toan the
nhng ngi tin ni than linh eu co cuoc
song co y ngha va hanh phuc het au? Neu
ban tin rang than linh giup ban vt qua
nhng kho khan va khuyet tat th ban c tin
nh vay i. Nhng ngi Phat t khong chap
nhan quan niem cu o than thanh nh vay.
Ngc lai, can c vao kinh nghiem cua c
Phat, Ngai a ch bay cho chung ta la moi
ngi eu co kha nang t thanh tnh than tam,
phat trien long t bi vo han va s hieu biet
toan hao. Ngai chuyen hng than tri sang t
tam va khuyen khch chung ta t tm cach giai
quyet nhng van e bang s hieu biet chan
chanh cua chnh mnh. Rot roi, than thoai ve
than linh a b khoa hoc tran ap. Khoa hoc a
chng minh s thanh lap cua vu tru hoan toan
khong lien he g en y niem than linh. Trong
ao Phat, tin tng vao sieu nhien ch la mot
nhu cau e an ui con ngi khi ho ang tuyet
vong kho au. Trong nhng hoan canh cc ky
tuyet vong, ngi ta thng quay sang niem
tin hay en vi ngoai lc mong nh s ho tr,
an ui hay ban an. Phat giao, ngc lai, hng
h vi van e tru tng va sieu nhien v Phat nhng th goi la phi thng. Ngai cung nhac
giao e cao kha nang va ly tr cua con ngi.
Vi Phat giao, con ngi khong vo nang thu
ong ch nh va vao cac the lc ben ngoai.
Vi Phat giao, trach nhiem cua moi con ngi
la phai t giai phong lay mnh. Chnh v the
ma c Phat day trong kinh Niet Ban: Cac
ngi nen t thap uoc len ma i. Ta ch co
trach nhiem ch dan ng i nc bc a quang. Vi c Phat, phep la cua s chng
en s giai thoat. Cu canh giai thoat phai do
3124
cac ngi phai t nh oat, ch khong phai ai
khac. Ngi Phat t khong tin vao mot niem
tin khong c at tren s kien hay tren ly tr
ma ch la s ket hp cua cac y tng tng
hay phep la. Neu ban co the ch ro cho mot
ngi Phat t thay t nhng cuoc nghien cu
nghiem chnh va than trong ve s hien hu
cua than linh, c cac nha khoa hoc ghi chep
th ngi Phat t ay se tha nhan rang tin vao
than linh khong phai la hoang ng. Nhng
chung ta cha bao gi nghe thay bat c mot
cuoc nghien cu nao ve than linh, n gian la
cac nha khoa hoc khong ban tam nghien cu
nhng viec khong the co nh vay, nen chung
toi noi khong co bang chng nao chng to co
s hien hu cua than linh. Vao thu xa xa
khi con ngi cha co c kien thc ve khoa
hoc, con ngi khong the nao giai thch c
ve nguon goc cua vu tru, nen ho a quay vao
than linh nh la mot ang sang the, nhng
vao the ky 21 nay th cac khoa hoc gia a giai
thch qua ro rang ve nguon goc cua vu tru ma
khong phai nh en y niem thng e. Nh
vay chung ta phai thay rang s thieu kha nang
giai thch ve nguon goc vu tru khong chng
minh c ve s hien hu cua than linh. Trc
khi y hoc tien bo, ngi ta tin rang than linh
tao ra benh tat e trng phat con ngi. Ngay
nay ai trong chung ta cung eu biet nguyen do
gay ra benh. Chnh v vay ma c Phat a an
can dan do chung e t la khoan han voi tin
bat c ieu g neu cha suy xet ky cang, ngay
ca nhng li Phat noi. Ngoai ra, c Phat
con khuyen cac e t cua Ngai khong nen
dung than thong phep la e quy nap nhng
ngi co niem tin mu quang. Ngai nhac en
nhng phep than thong nh i tren mat nc,
phu phep lam ngi chet ng day va thi trien
en nhng cach tien oan nh tha tam thong,
tien tri, boi toan, van van. Khi nhng ngi co
niem tin mu quang thay nhng phep la ay, th
ho cho rang that nen niem tin cua ho cang sau
am hn; tuy nhien, ay khong phai la niem
tin chan that v no khong en t s chng ngo
chan ly cua ho ma la do s tin tng mu
nghiem mi ung la phep la. Khi mot ngi

biet mnh tham, san, si, man, nghi va day ay
ta kien, nen san sang cham dt nhng hanh
ong ta vay va bat thien ay, o mi chnh la
phep la trong cuoc i cua ngi ay. Khi mot
ke giet ngi, mot ten trom cap, khung bo,
say ru hay gian dam, nhan thc c viec
lam cua mnh la sai quay, ke o thay oi, t
bo loi song xau xa, vo luan va gay tai hai cho
ngi khac, s thay oi nay mi that la phep
la. Theo Phat giao, phep la that s la chung ta
thay ro coi i nay ch la mot tien trnh t
sanh, tru, d, diet vi day ay kho au phien
nao. V vay khong cach chi chung ta co the
tron chay tien trnh ay c. Cang co gang
tron chay nhng kho khan, chung ta cang chat
cha kho au phien nao nhieu hn ben
trong chung ta. Chng nao chung ta hieu ro
ban chat that cua kho au phien nao, chng
o chung ta mi co c may giai quyet c
chung. Theo Phat giao, tat ca nguyen nhan
cua kho au phien nao eu phat sanh bi vo
minh, san han va tham lam. ay la tam oc
cua tam, va ch co phat trien tr hue chung ta
mi co kha nang loai tr c si me, va khi
tam at c trang thai thanh tnh, no mi
giup chung ta thay ro c au la chan nguy,
chanh ta, tot xau... cung nh nhng san han co
hai cho cuoc song hang ngay cua chung ta. Le
d nhien, ai trong chung ta cung eu mong
muon thoat khoi kho au phien nao, v o la
nhng nhan to au tien cua cuoc song hanh
phuc. Tuy nhien, chng nao chung ta van con
tin rang ai o co the cu o chung ta bang
cach loai tr kho au phien nao trong cuoc
song hang ngay cua chnh mnh, chng o
chung ta van con luon cam thay s hai, lan
tranh va khong chu oi mat vi chung va v
the kho au phien nao khong bao gi chu ri
bo chung ta mot cach t nhien. Theo Phat
giao, kho au phien nao khong t nhien ma
co, rat co the chung la san pham cua tien
nghiep cua chung ta. Hieu ro khai niem nay
chung ta se khong o loi cho ngi khac.
Khong co g phai qua kho chu vi chnh
mnh, a la con ngi, chung ta ai cung bat
toan. Moi ngi chung ta eu a co t nhat
mot lan lam ieu g o sai trai. ieu quan
trong la chung ta co nhan biet nhng sai trai
3125
o hay khong ma thoi. Neu chung ta chap
nhan nhng viec lam sai trai th chung ta se
co cho cho chnh mnh sa saiThe Buddha
taught us to try to understand our fear, to
lessen our desires and to calmly and
courageously accept things we cannot change.
He replaced fear, not with blindly and
irrational belief but with rational
understanding which corresponds to the truth.
Furthermore, Buddhists do not believe in god
because there does not seem to be any
concrete evidence to support this idea. Who
can answer questions on god? Who is god? Is
god masculine or feminine or neuter? Who
can provide ample evidence with real,
concrete, substantial or irrefutable facts to
prove the existence of god? So far, no one
can. Buddhists suspend judgment until such
evidence is forthcoming. Besides, such belief
in god is not necessary for a really meaningful
and happy life. If you believe that god make
your life meaningful and happy, so be it. But
remember, more than two-thirds of the world
do not believe in god and who can say that
they dont have a meaningful and happy life?
And who dare to say that those who believe in
god, all have a meaningful and happy life? If
you believe that god help you overcome
disabilities and difficulties, so be it. But
Buddhists do not accept the theological
concept of salvation. In the contrary, based on
the Buddhas own experience, he showed us
that each human being had the capacity to
purify the body and the mind, develop
infinitive love and compassion and perfect
understanding. He shifted the gods and
heavens to the self-heart and encouraged us
to find solution to our problems through self-
understanding. Finally, such myths of god and
creation concept has been superseded by
scientific facts. Science has explained the
origin of the universe completely without
recourse to the god-idea. In Buddhism, faith
in supernatural power is only a need to sooth
the people in distressed situations. In
extremely distressed situations, people have a
tendency to turn to faith, or exterior power for
support, consolation and blessing. Buddhism,
 3126
on the contrary, is indifferent metaphysical
and supernatural questions for Buddhism
maintains and upholds the ability and
intellectual capacity of man. In Buddhism,
man must not be passive and dependent on
others. In Buddhism, man has his own
responsibility to free himself. Thus the
Buddha taught in the Nirvana Sutra: You
must light the torch for yourselves. The
Buddha is one who leads the way. The goal of
liberation can be reached only by you
yourselves and nobody else. Buddhists never
believe in the belief which is not based on
reason or fact but on association of
imaginations or magics. If you can show us
(Buddhists) a careful study of the existence of
a god written by a scientist, we will concede
that belief in god is not fabulous. But we
(Buddhists) have never heard of any research
on god, and scientists simply wouldnt bother
to study such impossible things, so I say there
is no evidence for the existence of god. A
long long time ago, when people had no
knowledge of science, people were unable to
explain the origin of the universe, so they
turned to god as a creator of the universe, but
in the twenty first century, scientists have
explained very clearly on the origin of the
universe without recourse to the god-idea.
Thus we must see that our inability to explain
the origin of the universe does not prove the
existence of god or gods. Thus the Buddha
always reminded his disciples: Do not rush to
believe in anything without examining
carefully, even my teachings. Besides, the
Buddha advised his disciples not to exercise
psychic power in order to convert people with
blind faith. He was referring to the miraculous
power to walk on water, to exercise spirits,
raise the dead and perform the so-called
supernatural practices. He was also referring
to the miracles of prophesy such as thought-
reading, sooth-saying, fortune-telling, and so
on. When people with blind faith see the
performance of such powers, their faith
deepens; however, this belief is not true
belief because it does not come from their
own realization of the truth, but due to the
blind faith.With the Buddha, the miracle of
realization is a real miracle. When a person
knows that he is greedy, angry, ignorant, pride
of his own self, and full of wrong views, etc,
and he is willing to end these wrong and
unwholesome actions, he really realizes a
miracle for his own life. When a murderer, a
thief, a terrorist, a drunkard or an adulterer is
made to realize that what he had been doing
is wrong and gives up his bad, immoral and
harmful way of life, this change can be
regarded as a real miracle. According to
Buddhism, there exists a real miracle when
we clearly see life is no more than a process
from coming into being, to formation,
changing and destruction with full of
sufferings and afflictions. Therefore, in no
way we can avoid both the process formation
and destruction and sufferings and afflictions.
The more we try to avoid our problems or the
more we try not to think about our problems,
the more we accumulate problems inside
ourselves. When we clearly understand the
true nature of sufferings and afflictions, well
be able to deal with them more effectively.
Also according to Buddhist points of view, all
the causes of sufferings and afflictions are
ignorance, craving and hatred. These are the
three poisons of the mind. Only by
generating insight into the true nature of
reality, we may be able to eliminate
ignorance, able to achieve a completely
purified state of mind, able to see right from
wrong, good from bad, as well as other
harmful anger and hatred in our daily life. Of
course, each one of us wishes to be free from
sufferings and afflictions, for these are the
first factors for a happy life. However, as long
as we still rely on someone else to save us by
eliminating the problems for us, we still fear ,
avoid and try not to engage to confront our
own problems, and therefore, problems never
voluntarily leave us. According to Buddhist
points of view, sufferings and afflictions may
be arisen as a result of our past karma.
Understand this concept, we will never try to
blame our problems on others. There is no
reason for us to be too strick on ourselves, as

human beings, we are all imperfect. Every
one of us has at least once done some thing
wrong. The important thing is whether or not
we recognize and admit our wrong-doings that
we have done in the past. If we admit that
were mistaken, there will be room for
correction.
(XI) Chan ly giao thuyet cua ao Phat luon ong
ieu vi i song va Khoa hocThe Truth in
Buddhist Teachings is always in accord with
Life and Science at all times: Giao ly chnh
cua c Phat tap trung vao Bon Chan Ly Cao
Thng hay T Dieu e va Bat Thanh ao.
Goi la cao thng v no phu hp vi chan ly
va no lam cho ngi hieu biet va tu tap no tr
thanh cao thng. Ngi Phat t khong tin ni
nhng ieu tieu cc hay nhng ieu bi quan,
huong la tin ni nhng th d oan phu phiem.
Ngc lai, ngi Phat t tin ni s that, s that
khong the choi cai c, s that ma ai cung
biet, s that ma moi ngi hng ti e kinh
nghiem va at c. Nhng ngi tin tng
ni than linh th cho rang trc khi c lam
ngi khong co s hien hu, roi c tao nen
do y cua than linh. Ngi ay song cuoc i
cua mnh, roi tuy theo nhng g ho tin tng
trong khi song ma c len nc tri vnh cu
hay xuong a nguc i i. Lai co ngi cho
rang moi ca nhan vao i luc tho thai do
nhng nguyen nhan thien nhien, song i cua
mnh roi chet, cham dt s hien hu, the thoi.
Phat giao khong chap nhan ca hai quan niem
tren. Theo giai thch th nhat, th neu co mot
v than linh toan thien toan my nao o, t bi
thng xot het thay chung sanh moi loai th
tai sao lai co ngi sanh ra vi hnh tng xau
xa khung khiep, co ngi sanh ra trong ngheo
kho c han. That la vo ly va bat cong khi co
ngi phai vao a nguc vnh cu ch v ngi
ay khong tin tng va vang phuc than linh. S
giai thch th hai hp ly hn, nhng van con
e lai nhieu thac mac cha c giai ap. Tho
thai theo nhng nguyen nhan thien nhien la ro
rang, nhng lam the nao mot hien tng vo
cung phc tap nh cai tam lai c phat trien,
m mang, ch gian d t hai te bao nho la
trng va tinh trung? Phat giao ong y vi s
giai thch ve nhng nguyen nhan t nhien; tuy
3127
nhien, Phat giao a ra s giai thch thoa ang
hn ve van e con ngi t au en va sau
khi chet th con ngi i ve au. Khi chet, tam
chung ta vi khuynh hng, s thch, kha nang
va tam tanh a c tao duyen va khai trien
trong i song, t cau hp trong buong trng
san sang tho thai. Nh the ay, mot ca nhan
sanh ra, trng thanh va phat trien nhan cach
t nhng yeu to tinh than c mang theo t
nhng kiep qua kh va moi trng vat chat
hien tai. Nhan cach ay se bien oi va thay oi
do nhng co gang tinh than va nhng yeu to
tao duyen nh nen giao duc va anh hng cua
cha me cung nh xa hoi ben ngoai, luc lam
chung, tai sanh, t cau hp tr lai trong buong
trng san sang tho thai. Tien trnh chet va tai
sanh tr lai nay se tiep tuc dien tien en
chng nao nhng ieu kien tao nguyen nhan
cho no nh ai duc va vo minh cham dt.
Chng ay, thay v mot chung sanh tai sanh, th
tam ay vt en mot trang thai goi la Niet
Ban, o la muc tieu cung tot cua Phat giao
The main teachings of the Buddha focus on
the Four Noble Truths and the Eightfold
Noble Path. They are called Noble because
they enoble one who understand them and
they are called Truths because they
correspond with reality. Buddhists neither
believe in negative thoughts nor do they
believe in pessimistic ideas. In the contrary,
Buddhists believe in facts, irrefutable facts,
facts that all know, that all have aimed to
experience and that all are striving to reach.
Those who believe in god or gods usually
claim that before an individual is created, he
does not exist, then he comes into being
through the will of a god. He lives his life and
then according to what he believes during his
life, he either goes to eternal heaven or
eternal hell. Some believe that they come into
being at conception due to natural causes, live
and then die or cease to exist, thats it!
Buddhism does not accept either of these
concepts. According to the first explanation, if
there exists a so-called almighty god who
creates all beings with all his loving kindness
and compassion, it is difficult to explain why
so many people are born with the most
 3128

dreadful deformities, or why so many people luat can ban trong Phat giao chi phoi moi
are born in poverty and hunger. It is nonsense hoan canh. Luat ay day rang ngi lam viec
and unjust for those who must fall into eternal lanh, d hoac vo ky se nhan lay hau qua
hells because they do not believe and submit tng ng. Ngi lanh c phc, ngi
themselves to such a so-called almighty god. d b kho. Nhng thng thng ngi ta
The second explanation is more reasonable, khong hieu ch phc theo ngha tam linh, ma
but it still leaves several unanswered hieu theo ngha giau co, a v xa hoi, hoac uy
questions. Yes, conception due to natural quyen chanh tr. Chang han nh ngi ta bao
causes, but how can a phenomenon so rang c lam vua la do qua cua mi nhan
amazingly complex as consciousness develop thien a gieo trc, con ngi chet bat ac ky
from the simple meeting of two cells, the egg t la do tra qua xau kiep nao, dau kiep nay
and the sperm? Buddhism agrees on natural ngi ay khong lam g ang trachLaw of
causes; however, it offers more satisfactory cause and effect or the relation between
explanation of where man came from and cause and effect in the sense of the Buddhist
where he is going after his death. When we law of Karma. The law of causation (reality
die, the mind, with all the tendencies, itself as cause and effect in momentary
preferences, abilities and characteristics that operation). Every action which is a cause will
have been developed and conditioned in this have a result or an effect. Likewise every
life, re-establishes itself in a fertilized egg. resultant action or effect has its cause. The
Thus the individual grows, is reborn and law of cause and effect is a fundamental
develops a personality conditioned by the concept within Buddhism governing all
mental characteristics that have been carried situations. The Moral Causation in Buddhism
over by the new environment. The personality means that a deed, good or bad, or indifferent,
will change and be modified by conscious brings its own result on the doer. Good people
effort and conditioning factors like education, are happy and bad ones unhappy. But in most
parential influence and society and once cases happiness is understood not in its
again at death, re-establish itself in a new moral or spiritual sense but in the sense of
fertilized egg. This process of dying and being material prosperity, social position, or
reborn will continue until the conditions that political influence. For instance, kingship is
cause it, craving and ignorance, cease. When considered the reward of ones having
they do, instead of being reborn, the mind faithfully practiced the ten deeds of goodness.
attains a state called Nirvana and this is the If one meets a tragic death, he is thought to
ultimate goal of Buddhism. have committed something bad in his past
(XII)ao Phat, Chan Ly Nhan QuaBuddhism, lives even when he might have spent a
the truth of Cause and Effect: blameless life in the present one.
1) Nhan la nguyen nhan, la nang lc phat ong; 3) Nhan qua la mot nh luat tat nhien neu ro s
qua la ket qua, la s hnh thanh cua nang lc tng quan, tng duyen gia nhan va qua,
phat ong. nh luat nhan qua chi phoi van s khong phai co ai sinh, cung khong phai t
van vat trong vu tru khong co ngoai le nhien sinh. Neu khong co nhan th khong the
Cause is a primary force that produces an co qua; neu khong co qua th cung khong co
effect; effect is a result of that primary force. nhan. Nhan nao qua nay, khong bao gi nhan
The law of causation governs everything in qua tng phan hay mau thuan nhau. Noi
the universe without exception. cach khac, nhan qua bao gi cung ong mot
2) Luat nhan qua hay s tng quan gia nguyen loai. Neu muon c au th pha i gieo giong
nhan va ket qua trong luat ve Nghiep cua au. Neu muon c cam th phai gieo giong
Phat giao. Moi hanh ong la nhan se co ket cam. Mot khi a gieo co dai ma mong gat
qua hay hau qua cua no. Giong nh vay, moi c lua bap la chuyen khong tng
hau qua eu co nhan cua no. Luat nhan qua la Causality is a natural law, mentioning the
 3129

relationship between cause and effect. All and effect are three or four months away like
things come into being not without cause, that of the grain of rice. It takes about three to
since if there is no cause, there is no effect four, or five to six months from a rice seed to
and vice-versa. As so sow, so shall you reap. a young rice plant, then to a rice plant that can
Cause and effect never conflict with each produce rice. Sometimes it takes about ten
other. In other words, cause and effect are years for a cause to turn into an effect. For
always consistent with each other. If we want instance, from the time the schoolboy enters
to have beans, we must sow bean seeds. If we the elementary school to the time he
want to have oranges, we must sow orange graduates a four-year college, it takes him at
seeds. If wild weeds are planted, then its least 14 years. Other causes may involve
unreasonable for one to hope to harvest more time to produce effects, may be the
edible fruits. whole life or two lives.
4) Mot nhan khong the sinh c qua, ma phai 5) Hieu va tin vao luat nhan qua, Phat t se
c s tr giup cua nhieu duyen khac, th du, khong me tn d oan, khong y lai than quyen,
hat lua khong the nay mam lua neu khong co khong lo s hoang mang. Biet cuoc i mnh
nhng tr duyen nh anh sang, at, nc, va la do nghiep nhan cua chnh mnh tao ra,
nhan cong tr giup. Trong nhan co qua, trong ngi Phat t vi long t tin, co them sc
qua co nhan. Chnh trong nhan hien tai chung manh to ln se lam nhng hanh ong tot ep
ta thay qua v lai, va chnh trong qua hien tai th chac chan nghiep qua se chuyen nhe hn,
chung ta tm c nhan qua kh. S chuyen t ch khong phai tra ung qua nh luc tao nhan.
nhan en qua co khi nhanh co khi cham. Co Neu lam tot na, biet tu than, gi gii, tu tam,
khi nhan qua xay ra lien nhau nh khi ta va nghiep co the chuyen hoan toan. Khi biet
anh tieng trong th tieng trong phat hien lien. mnh la ong lc chnh cua moi that bai hay
Co khi nhan a gay roi nhng phai i thi thanh cong, ngi Phat t se khong chan nan,
gian sau qua mi hnh thanh nh t luc gieo khong trach moc, khong y lai, co them nhieu
hat lua giong, nay mam thanh ma, nho ma, co gang, co them t tin e hoan thanh tot moi
cay lua, ma ln thanh cay lua, tro bong, roi cong viec. Biet gia tr cua luat nhan qua,
cat lua, van van, phai qua thi gian ba bon ngi Phat t khi lam mot viec g, khi noi mot
thang, hoac nam sau thang. Co khi t nhan li g, nen suy ngh trc en ket qua tot hay
en qua cach nhau hang chuc nam nh mot xau cua no, ch khong lam lieu, e roi phai
a be cap sach en trng hoc tieu hoc, en chu hau qua kho au trong tng laiBy
ngay thanh tai 4 nam ai hoc phai trai qua understanding and believing in the law of
thi gian t nhat la 14 nam. Co nhng trng causality, Buddhists will not become
hp khac t nhan en qua co the dai hn, t superstitious, or alarmed, and rely passively
i trc en i sau mi phat hien One on heaven authority. He knows that his life
cause cannot have any effect. To produce an depends on his karmas. If he truly believes in
effect, it is necessary to have some specific such a causal mecahnism, he strives to
conditions. For instance, a grain of rice cannot accomplish good deeds, which can reduce and
produce a rice plant without the presence of alleviate the effect of his bad karmas. If he
sunlight, soil, water, and care. In the cause continues to live a good life, devoting his time
there is the effect; in the effect there is the and effort to practicing Buddhist teachings, he
cause. From the current cause, we can see the can eliminate all of his bad karmas. He knows
future effect and from the present effect we that he is the only driving force of his success
discerned the past cause. The development or failure, so he will be discouraged, put the
process from cause to effect is sometimes blame on others, or rely on them. He will put
quick, sometimes slow. Sometimes cause and more effort into performing his duties
effect are simultaneous like that of beating a satisfactorily. Ralizing the value of the law of
drum and hearing its sound. Sometimes cause causality, he always cares for what he thinks,
 3130

tells or does in order to avoid bad karma. continuing process of cause and effect). Our
(XIII)ao Phat, Chan Ly ve NghiepBuddhism, present life is formed and created through our
the Truth of Karma or Actions: actions and thoughts in our previous lives. Our
1) Nghiep la mot trong cac giao ly can ban cua present life and circumstances are the product
Phat giao. Moi viec kho vui, ngot bui trong of our past thoughts and actions, and in the
hien tai cua chung ta eu do nghiep cua qua same way our deeds in this life will fashion
kh va hien tai chi phoi. He nghiep lanh th our future mode of existence. A karma can by
c vui, nghiep ac th chu kho. Vay nghiep created by body, speech, or mind. There are
la g? Nghiep theo ch Phan la karma co good karma, evil karma, and indifferent
ngha la hanh ong va phan ng, qua trnh karma. All kinds of karma are accumulated by
lien tuc cua nhan va qua. Luan ly hay hanh the Alayavijnana and Manas. Karma can be
ong tot xau (tuy nhien, t nghiep luon c cultivated through religious practice (good),
hieu theo ngha tat xau cua tam hay la ket and uncultivated. For Sentient being has lived
qua cua hanh ong sai lam trong qua kh) xay through inumerable reincarnations, each has
ra trong luc song, gay nen nhng qua bao boundless karma. Whatever kind of karma is,
tng ng trong tng lai. Cuoc song hien tai a result would be followed accordingly,
cua chung ta la ket qua tao nen bi hanh ong sooner or later. No one can escape the result
va t tng cua chung ta trong tien kiep. i of his own karma.
song va hoan canh hien tai cua chung ta la 2) Nh tren a noi, nghiep la san pham cua than,
san pham cua y ngh va hanh ong cua chung khau, y, nh hat giong c gieo trong, con
ta trong qua kh, va cung the cac hanh vi cua qua bao la ket qua cua nghiep, nh cay trai.
chung ta i nay, se hnh thanh cach hien hu Khi than lam viec tot, khau noi li hay, y ngh
cua chung ta trong tng lai. Nghiep co the chuyen ep, th nghiep la hat giong thien.
c gay tao bi than, khau, hay y; nghiep co Ngc lai th nghiep la hat giong ac. Chnh v
the thien, bat thien, hay trung tnh (khong vay ma c Phat day: Muon song mot i
thien khong ac). Tat ca moi loai nghiep eu cao ep, cac con phai tng ngay tng gi co
c chat cha bi A Lai Da va Mat Na thc. gang kiem soat nhng hoat ong ni than
Chung sanh a len xuong t sanh trong vo khau y ch ng e cho nhng hoat ong nay
lng kiep nen nghiep cung vo bien vo lng. lam hai ca ta lan ngi. Nghiep va qua bao
Du la loai nghiep g, khong sm th muon, tng ng khong sai chay. Giong lanh sanh
eu se co qua bao i theo. Khong mot ai tren cay tot qua ngon, trong khi giong xau th cay
i nay co the tron chay c qua bao xau qua te la chuyen tat nhien. Nh vay, tr
Karma is one of the fundamental doctrines of khi nao chung ta hieu ro rang va hanh tr tinh
Buddhism. Everything that we encounter in chuyen theo luat nhan qua hay nghiep bao,
this life, good or bad, sweet or bitter, is a chung ta khong the nao kiem soat hay kinh
result of what we did in the past or from what qua mot cuoc song nh chung ta ao c au.
we have done recently in this life. Good Theo Phat Phap th khong co thien than quy
karma produces happiness; bad karma vat nao co the ap at sc manh len chung ta,
produces pain and suffering. So, what is ma chung ta co hoan toan t do xay dng
karma? Karma is a Sanskrit word, literally cuoc song theo cach mnh muon. Neu chung
means a deed or an action and a reaction, the ta tch tu thien nghiep, th qua bao phai la
continuing process of cause and effect. Moral hanh phuc sng vui, ch khong co ma quy
or any good or bad action (however, the word nao co the lam hai c chung ta. Ngc lai,
karma is usually used in the sense of evil neu chung ta gay tao ac nghiep, du co lay luc
bent or mind resulting from past wrongful van xin th hau qua van phai la ang cay au
actions) taken while living which causes kho, khong co tri nao co the cu lay chung
corresponding future retribution, either good taAs mentioned above, karma is a product
or evil transmigration (action and reaction, the of body, speech and mind; while recompense
 3131

is a product or result of karma. Karma is like tree and fruits. Similarly, the effect in the
a seed sown, and recompense is like a tree alaya-vijnana (subconscious mind) of the one
grown with fruits. When the body does good who has received our actions. The seed of
things, the mouth speaks good words, the either love or hate has been sown there,
mind thinks of good ideas, then the karma is a waiting for enough conditions to spring up its
good seed. In the contrary, the karma is an tree and fruits.
evil seed. Thus the Buddha taught: To lead a 4) c Phat day neu ai o em cho ta vat g ma
good life, you Buddhists should make every ta khong lay th d nhien ngi o phai mang
effort to control the activities of your body, ve, co ngha la tui chung ta khong cha ng
speech, and mind. Do not let these activities vat g het. Tng t nh vay, neu chung ta
hurt you and others. Recompense hieu rang nghiep la nhng g chung ta lam,
corresponds Karma without any exception. phai cat cha trong tiem thc cho chung ta
Naturally, good seed will produce a healthy mang qua kiep khac, th chung ta t choi
tree and delicious fruits, while bad seed gives khong cat cha nghiep na. Khi tui tiem thc
worse tree and fruits. Therefore, unless we trong rong khong co g, th khong co g cho
clearly understand and diligently cultivate the chung ta mang vac. Nh vay lam g co qua
laws of cause and effect, or karma and result, bao, lam g co kho au phien nao. Nh vay th
we cannot control our lives and experience a cuoc song cuoc tu cua chung ta la g neu
life the way we wish to. According to the khong la oan tan luan hoi sanh t va muc
Buddha-Dharma, no gods, nor heavenly tieu giai thoat rot rao c thanh tuThe
deities, nor demons can assert their powers on Buddha taught: If someone give us
us, we are totally free to build our lives the something, but we refuse to accept. Naturally,
way we wish. If we accumulate good karma, that person will have to keep what they plan
the result will surely be happy and joyous. No to give. This means our pocket is still empty.
demons can harm us. In the contrary, if we Similarly, if we clearly understand that
create evil karma, no matter how much and karmas or our own actions will be stored in
earnestly we pray for help, the result will the alaya-vijnana (subconscious mind) for us
surely be bitter and painful, no gods can save to carry over to the next lives, we will surely
us. refuse to store any more karma in the
3) Khi chung ta hanh ong, du thien hay ac, th subconscious mind pocket. When the
chnh chung ta chng kien ro rang nhng hanh subconscious mind pocket is empty, there is
ong ay. Hnh anh cua nhng hanh ong nay nothing for us to carry over. That means we
se t ong in vao tiem thc cua chung ta. Hat dont have any result of either happiness or
giong cua hanh ong hay nghiep a c gieo suffering. As a result, the cycle of birth and
trong ay. Nhng hat giong nay i en khi eath comes to an end, the goal of liberation is
co u duyen hay ieu kien la nay mam sanh reached.
cay tro qua. Cung nh vay, khi ngi nhan (XIV)Hien nay ao Phat co ba trng phai
lanh lay hanh ong cua ta lam, th hat giong chnhThere are three main schools at this
cua yeu thng hay thu han cung se c gieo time:
trong trong tiem thc cua ho, khi co u duyen 1) Phat giao ai ThaMahayana Buddhism:
hay ieu kien la hat giong ay nay mam sanh Mahayana (skt)Bac Tongai Tha, khi
cay va tro qua tng ngWhen we act, ong t Bac An o en Tay Tang, Mong Co,
either good or bad, we see our own actions, Trung Quoc, Viet Nam, Trieu Tien va Nhat
like an outsider who witnesses. The pictures Ban. Khong giong nh Tieu Tha co khuynh
of these actions will automatically imprint in hng bao thu va khong uyen chuyen, ai
our Alaya-vijnana (subconscious mind); the Tha t thch ng vi cac nhu cau cua cac dan
seed of these actions are sown there, and toc co nen tang chung toc va van hoa khac
await for enough conditions to spring up its nhau, va co mc o hieu biet khac nhauThe

Mahayana moved from northern India to
Tibet, Mongolia, China, Vietnam, Korea, and
Japan. Unlike Southern Buddhism, which
tended to remain conservative and
doctrinaire, the Mahayana adapted itself to
the needs of peoples of diverse racial and
cultural backgrounds and varying levels of
understandingSee Phat Giao ai Tha.
2) Phat giao Nguyen ThuyTheravada
Buddhism: Theravada (skt)Nam Tong
Nam Tong hay giao phap cua hang Trng
Lao, xuat phat t Nam An o, lan rong en
Tch lan, Mien ien, Thai Lan, Lao va Cam
BotThe Southern or Theravada (Teachings
of the Elders), also known as the Hinayana,
which arose in southern India, whence it
spread to Ceylon, Burma, Thailand, Laos and
CambodiaSee Phat Giao Nguyen Thuy.
3) Phat giao Mat TongVajrayana Buddhism:
Mantrayana (skt)See Kim Cang Tha.
Phat Giao An o: Buddhism in IndiaSee An
o Phat Giao.
Phat Giao Au Chau: European BuddhismT
thap nien 1970, anh hng Phat giao oi vi ngi strictly following the precepts to show and inspire
Au chau ngay cang ln manh hn khi nhng ngi others to cultivate the way.
t nan va di dan en t cac x chau A Since the Phat Giao Hoa Hao: Hoa-Hao BuddhismPhat
1970s, interest in Buddhism among Europeans has
grown faster and faster, accompanied by the
arrival of Buddhist refugees and immigrants from
Asian countries.
Phat Giao Bach Khoa Toan Th: : Bo Bach
khoa toan th cua Phat giao, c viet bang tieng
Anh, do Tien S G.P. Malalasekera bien soan va
chu bien, chnh phu Tch Lan xuat ban vao nam
1961Encyclopedia of Buddhism, written in
English, composed and edited by Dr. G.P.
Malalasekera, published by the Government of Sri
Lanka in 1961.
Phat Giao Bat Tn: The Eight Beliefs of
BuddhismSee Bat Tn Trong Phat Giao.
Phat Giao Bac Tong: Mahayana Buddhism or
Northern schoolSee ai Tha.
Phat Giao Ca: Buddhist anthem.
Phat Giao Cam Bot: Cambodian Buddhism.
Phat Giao Cham Pa Ka: Phat Giao Chiem
ThanhBuddhism in Champa.
Phat Giao Chiem Thanh: Buddhism in Champa.
Phat Giao Co S Tap: Jatakamala-sastra (skt)
3132
Garland of JatakasBan Sanh Man LuanLuan
Tuc Sanh Truyen.
Phat Giao ai Tha: Mahayana BuddhismSee
ai Tha.
Phat Giao Giao ien: Tat ca nhng Kinh, Luat
va Luan cua Phat giaoAll the Sutras, Vinayas,
and Sastras in Buddhism.
Phat Giao Giao Ky: Buddhist flagSee C Phat
Giao.
Phat Giao Giao Ly: Giao ly cua Phat giao
Buddhist doctrines.
Phat Giao Hoa e T: Ngi pham mat tht
chung ta thng khong the hieu c long giao
hoa ai bi vo lng cua ch Phat va ch Bo Tat.
Co khi cac Ngai dung li thuyet giao e hoa o,
nhng lam khi cac Ngai dung gng song hang
ngay nh lui ve t tnh hay nghiem tr gii luat e
khuyen khch ngi khac tu hanhIt is difficult
for ordinary people like us to understand the
teaching with infinite compassion of Buddhas and
Bodhisattvas. Sometimes, they uses their speech
to preach the dharma, but a lot of times they use
their way of life such as retreating in peace,
Giao Hoa Hao c c Ngai Huynh Phu So sang
lap vao nam 1939 tai mien Tay Viet NamHoa-
Hao Buddhism was founded in South-west of
South Vietnam in 1939 by Prophet Huynh Phu So.
Phat Giao Va Khoa Hoc: Science and
BuddhismSee Khoa Hoc Va Phat Giao.
Phat Giao Kinh Th Hoi: Buddhist Text
SocietySee Phat Giao Thanh ien Hiep Hoi.
Phat Giao Luan Tac Dung: Functional
Buddhism.
Phat Giao Luc Bao: Sau nhan vat qu hiem trong
Phat giao: Long Tho, Thanh Thien, Vo Trc, The
Than, Tran Na va Phap XngSix ornaments in
Buddhism: Nagarjuna, Aryadeva,
Vasubandhu, Asanga, Dignaga, and Dharmakirti.
Phat Giao Ma Lai: Buddhism in MalaysiaSee
Ma Lai Tay A Phat Giao.
Phat Giao Mat Tong: Vajrayana BuddhismMat
Giao hay Phat Giao Tay TangSee Mat Tong.
Phat Giao Mien ien: Buddhism in BurmaSee
Mien ien Phat Giao.
Phat Giao Mong Co: Buddhism in Mongolia

Mongolian Buddhism.
Phat Giao Nam Dng: Buddhism in Indonesia.
Phat Giao Nam Tong: Theravada Buddhism or
Southern schoolSee Phat Giao Nguyen Thuy.
Phat Giao Nepal: Buddhism in Nepal.
Phat Giao Nghe Thuat: Nghe thuat cua Phat
giaoBuddhist arts.
Phat Giao Nghi Le: Buddhist ritualsSee Nghi
Le.
Phat Giao Nguyen Thuy: Theravada Buddhism
Thng Toa BoTrng phai ma giao ly da va virtually the national religion.
Kinh A Ham. Giao ly nay cho rang ban nga khong
co t tanh, nhng yeu to hay ch phap la that, va
Niet ban khong la hoai diet hoan toan. Nam
Phng Phat Giao oi lai vi Bac Phng Phat
Giao. Nam phng Phat giao la Phat giao truyen
t vung nam An o nh Tch Lan, Mien ien,
Thai Lan, Cao Mien va Lao. Ve giao ly th Nam
phng Phat giao lay t Vi Dieu Phap. Nam
phng Phat giao cung c biet en nh la Phat Giao Nhap The a c ap dung cho nhng
giao Nguyen Thuy, hay Phat giao he ng Pali. Pali
ay muon noi la ngon ng ghi lai kinh ien cho
Nam phng Phat giao. Pali cung la ngon ng
thong dung dung trong truyen thong cho cac Tang
s khi he phai Nguyen Thuy phat trien t Tch
Lan qua Mien va Thai. S truyen ba Phat giao ra
khoi x An o lan au tien qua x Tch Lan vao
the ky th ba trc Tay lch trong thi ai vua A
Xa The. Vua A Xa The la mot Phat t thuan
thanh, Ngai khuyen tan nhng oan truyen giao i
ra ngoai An o va a gi ho i 9 ni khac nhau.
Tai Tch Lan, Phat giao hng thnh va c che
ch vi s ho tr tch cc cua nhng ngi cai tr, issues. Some of its most important figures are
va hien tai Phat giao van con la Quoc giao
Teaching corresponds to the Agama Sutras. These
teachings generally hold that the self is without
substance, the separate elements (dharmas) are
real, and Nirvana is neither total annihilation.
Southern Buddhism, in contrast with Northern
Buddhism (MahayanaBac phng Phat giao).
Southern Buddhism is the Buddhism of Sri Lanka,
Burma, Thailand, Cambodia, and Laos.
Doctrinally derived from Abhidharma Buddhism,
it is generally known as Theravada, or Pali
Buddhism. Pali, meaning scriptures refers to the
language in which the canon of Southern
Buddhism was recorded. Pali is also a common
language for communication among monks as
3133
Theravada spread from Sri Lanka to Burma and
Thailand. The initial transmission of Buddhism
beyond India was to Sri Lanka in the third century
B.C., during the time of emperor Asoka, who then
ruled almost the entire subcontinent. Emperor
Asoka was a devout Buddhist, he was eager to
propagate the religion beyond India. Missionaries
were sent to nine different places. In Sri Lanka,
Buddhism prospered with the protection and
active support of a succession of rulers and is still
Phat Giao Nhap The: Engaged Buddhism
Phong trao Phat giao thi can ai vi nhng ai
bieu khap ni tren the gii, phong trao nay tm
cach thch ng nhng giao thuyet va thc hanh cua
Phat giao vao nhng van e xa hoi. Mot trong
nhng nhan vat noi tieng cua phong trao la Sulak
Sivaraksa, c at Lai Lat Ma i th 14, Tenzin
Gyatso, va Thch Nhat Hanh. Thuat ng Phat
ngi tham gia vao nhng hoat ong khac nhau,
bao gom nhng cong viec xa hoi, chong ngheo oi
va nhng chng trnh phat trien, nhng hoat ong
chanh tr, s khi day ve nhan quyen, van van.
Thanh phan ket hp chung gom nhng ngi dung
cai ten nay e gan cho nhng hoat ong cua ho
eu t nhan ho la nhng ngi the hien giao phap
nha Phat vao nhng sinh hoat cu the nham hng
ti lam li ch cho ngi khacA modern
Buddhist movement with representatives all over
the world, which seeks to adapt Buddhist
principles and practices to contemporary social
Sulak Sivaraksa, the fourteenth Dalai Lama,
Tenzin Gyatso, and Thich Nhat Hanh. The term
Engaged Buddhism has been applied to a range
of people engaged in many different activities,
including social work, anti-poverty and
development programs, political activism, human
rights agitation, etc. The common unifying
component is that people who apply the label to
their activities perceive themselves as manifesting
Buddhist principles in concrete activities aimed at
benefiting others.
Phat Giao Nhat Ban: Japanese Buddhism.
Phat Giao Phan Ng: Buddhist SanskritSee
Pham Ng.
Phat Giao S Th: Books of Buddhist history.
 3134

Phat Giao Tay Tang: Tibetan Buddhism. ma nh ngha nay se bao trum tat ca moi he
Phat Giao Thai Lan: Buddhism in Thailand. thong t tng co tnh triet ly hien co, th ieu nay
Phat Giao Thanh ien Hiep Hoi: Buddhist Text cung that ang ng. Triet ly, theo nh ngha co
SocietyHoi Kinh Th Phat Giao do hoc gia Phat ngha la yeu men tr tue. Triet ly va la i tm tr
giao ngi An o ten Sarat Chandar Das sang lap tue, va la tr tue i tm. Trong t tng An o,
Calcutta, An o vao nam 1893. Ong Sarat triet ly c nh danh la Darsana, minh th
Chandar Das a lam viec tai Hiep Hoi nay trong chan ly. Tom lai, muc ch cua triet ly phai la
nhieu nam dai, a cho xuat ban nhieu kinh sach kham pha ra s thc toi hau hay chan ly. ao Phat
cha c ai biet en nh Nhap Bo e Hanh cung chu trng i tm chan ly, nhng s i tm
Kinh nam 1894, va mot vai chng au cua bo nay khong n thuan la suy ly, hay mot cau truc
Thanh Tnh ao nam 1893. ieu ang noi la hoi co tnh cach ly thuyet suong, hay mot s thu thap
nay a bat tay vao mot d an mi me va khon va ton tr tri kien n thuan. c Phat nhan manh
ngoan la cho xuat ban ra mot ban dch ra tieng en phng dien thc hanh nhng li day cua
Phan bo Thanh Tnh ao bang tieng Pali. Hoi Ngai, en viec ap dung tri kien vao cuoc song,
cung a cho in cuon Svayambhu-purana va mot nhn vao ban chat cua cuoc song ch khong ch
ban dch cua cuon Astasahasrika-prajna-paramita nhn vao no tren be mat. oi vi c Phat, toan
do Hara Prasad Shastri. Ban dch cua Harimohan bo nhng li day cua Ngai ch nham e hieu ve
Vidyabhusan ve mot vai oan trong cuon Trung ban chat bat toai nguyen cua moi hien hu duyen
Quan Luan Thch cua Nguyet Xng cung c sinh va e tu tap con ng i ra khoi s kho au
xuat ban. Hn the na, Hoi con sap xep e day nayAs to whether Buddhism is a philosophy,
cho cac Phat t nc ngoai en hoc tai Hoc Vien that depends upon the definition of the word; and
Tieng Phan Calcutta va qua o a m ra mot whether it is possible to give the definition that
phan khoa mi ve nghien cu Phat giao tai An will cover all existing systems of philosophical
oThe Buddhist Text Society, founded by Sarat thought is doubtful. Etymologically philosophy
Chandar Das, an Indian Buddhist scholar, in means to love (Gr. Philein) wisdom (sophia).
Calcutta in 1893, where Sarat Chandar Das served Philosophy has been both the seeking of wisdom
for many years, published many unknown texts and the wisdom sought. In Indian thought,
such as the Bodhicaryavatara (1894) and the philosophy should be to find out the ultimate truth.
first few chapters of the Visuddhimagga (1893). Buddhism also advocates the search for truth. But
It is notable that the Society had embarked upon a it is no mere speculative reasoning, a theoretical
novel and ingenious scheme of publishing a structure, a mere acquiring and storing of
Sanskrit version of the Pali Visuddhimagga. It knowledge. The Buddha emphasizes the practical
also published the Svayambhu-purana and a aspect of his teaching, the application of
translation of the Astasahasrika-prajna-paramita knowledge to life, looking into life and not merely
by Hara Prasad Shastri. Harimohan Vidyabhusans at it. For the Buddha, the entire teaching is just the
translation of some portions of Chandrakirtis understanding of the unsatisfactory nature of all
Madhyamika-vrtti was also published. Moreover, phenomenal existence and the cultivation of the
the Society arranged for the teaching of Buddhists path leading away from this unsatisfactoriness.
from abroad in the Sanskrit College of Calcutta Phat Giao Trung A: Central Asian Buddhism
and thus, opened a new department of Buddhist Buddhism in Central Asia.
studies in India. Phat Giao Trung Hoa: Chinese BuddhismSee
Phat Giao Thi Ca: Buddhist poems. Trung Hoa Phat Giao.
Phat Giao Tch Lan: Ceylonese Buddhism Phat Giao T ien: Buddhist Dictionary.
(Buddhism in Ceylon). Phat Giao Van Hoc: Buddhist Literature.
Phat Giao Va Triet Hoc: Buddhism vs Phat Giao Van Kho: Buddhist Archives.
Philosophyao Phat co phai la mot triet ly hay Phat Giao Viet Nam: Vietnamese Buddhism
khong, tuy thuoc vao s nh ngha cua t ng; va (Buddhism in Vietnam).
cho du ngi ta co the a ra mot s nh ngha Phat Gii: Phat o.
 3135

1) Phat gii oi lai vi chung sanh gii. Mot Karmapa who was known for his miraculous
trong thap gii gom luc ao cung vi Thanh activities.
van, Duyen giac, Bo Tat va Phat tha The Phat Hau Pho Hien: 1) Y noi c Phat sau khi a
Buddha realm, in contrast with the realm of thanh Phat qua, van tiep tuc ban phc va cu o
all living beings (Chung sanh gii. One of the chung sanh: After having attained Buddhahood
ten realms which consist of the six gati still continue the work of blessing and saving other
together with the realms of Buddhas, beings; 2) Ngai Pho Hien tiep tuc cong viec hoan g
Bodhisattvas, Pratyeka-buddhas, and hoa cua Phat: Pu-Hsien, or Samantabhadra, as
Sravakas. continuing the Buddhas work.
2) Phap Gii Phat: State of BuddhahoodPhat Phat Hien Thien Thu: Worthy and Wholesome
giiPhat quaPhap Gii Phat hay Pho Leader BuddhaTen cua mot trong 53 v co Phat
Phat, ch nhng bac a thanh Phat, a chng c noi en trong kinh Dc S Bon Nguyen
c tue nhat chan phap gii ai tr, co ai Cong cBuddha of Worthy and Excellent
quang minh pho chieu chung sanhThe Leader, name of one of fifty-three ancient
Dharmadhatu Buddha, the universal Buddha, Buddhas mentioned in the Medicine Buddha
or the Buddha of a Buddha-realm, i.e. the Sutra.
dharmakaya. Phat Hien Vo Ngu: Manifesting Without
3) Mot trong thap gii gom luc ao cung vi Delusion Buddha.
Thanh van, Duyen giac, Bo Tat va Phat tha: Phat Hoa Nghiem Tam Muoi: Buddha-garland-
One of the ten realms which consist of the six samadhi (skt)Tam muoi ma ngai Pho Hien nhap
gati together with the realms of Buddhas, nh trc khi thuyet phapThe samadhi which
Bodhisattvas, Pratyeka-buddhas, and Samantabhadra enters before preaching the
Sravakas. dharma.
Phat Go Ta Ma: See Thch Ca Mau Ni Phat. Phat Hoa Quang Nh Lai: Padmaprabha Buddha
Phat Hai: Buddhas oceanPhat gii vo tan nh (skt)Phat hieu cua ngai Xa Li Phat khi thanh
bien caThe realm of Buddha boundless as the Phat.
sea. Phat Hoa Than Tam: Three kinds of Buddhas'
Phat Hai c Quang Minh: Sea-Vast Virtues accommodated bodyBa loai hoa than cua c
Radiance BuddhaTen cua mot trong 53 v co Phat: ai hoa than (hoa than Bo Tat), tieu hoa
Phat c noi en trong kinh Dc S Bon than (hoa than Nh Tha), va tuy loai hoa than
Nguyen Cong cBuddha of Sea-Vast Virtue (ch Phat tuy theo chung loai chung sanh ma th
Radiance, name of one of fifty-three ancient hien thuyet giao khac nhau)Three kinds of
Buddhas mentioned in the Medicine Buddha Buddhas' transformation body: Great
Sutra. transformation body (embodiment of
Phat Hai Tr: The ocean of Buddha-knowledge. Bodhisattvas), Small transformation body
Phat Hang Phuc Chung Ma Vng: King (embodiment of Pratyeka-buddhas and Sravakas),
Demon-Horde-Subduer BuddhaTen cua mot transformation body according to class or type
trong 53 v co Phat c noi en trong kinh Dc (Buddhas reveal themselves in varying forms
S Bon Nguyen Cong cBuddha of the King according to the need or nature of the beings
Who Causes All Demons to Submit, name of one whom they desire to save).
of fifty-three ancient Buddhas mentioned in the Phat Hoa Thien S (1834-1913): Thien s Trung
Medicine Buddha Sutra. Hoa, thuoc phai Thien Lam Te vao thi nha
Phat Hanh Gia: Karmapa (tib)Man of Buddha- Thanh (1644-1912)Chinese Zen master of the
activitySee Kiet Ma Ba. Lin-Chi Sect in the Ch'ing dynasty in China.
Phat Hanh Gia e Nh: Karma-pakshi (1206- Phat Hoan Hy Nhat: Ngay ram thang bay, ngay
1283 C.E.)e Nh Phat Hanh Gia, nh to cua cuoi cung cua mua kiet ha an cThe Buddhist
trng phai 'Hac Mao Giao', ngi c biet en Joy-day (The 15th of the 7th month, the last day of
v nhng hanh trang ky dieuThe Second retreat).

Phat Hoan Hy Tang Ma Ni Bao Tch: Treasury
of Happiness and Accumulation of Mani Jewels
BuddhaTen cua mot trong 53 v co Phat c
noi en trong kinh Dc S Bon Nguyen Cong
cBuddha of Joyous Treasury of the Mani-
Jewel Heap, name of one of fifty-three ancient
Buddhas mentioned in the Medicine Buddha
Sutra.
Phat Hoc: Buddhist study.
Phat Hoc Ch Nam: Commentary Guide to
Buddhism.
Phat Hoc Vien: Buddhist Studies Institute.
Phat Ho: Buddhapalita (skt)Phat Ho sanh vao
gia the ky th sau, o e nhiet thanh cua Ngai
Long Tho. Ong a viet quyen Trung Quan Chu
Giai, muc ch chu giai cho bo Trung Quan Luan
cua Ngai Long Tho. Nguyen ban bo Trung Quan
Chu Giai nay a b that lac, ch con lai ban dch
bang Tang van. Chung ta co the noi rang Phat Ho
la mot trong nhng ai dien quan trong nht cua
chu thuyet Vo Nga c Long Tho e xng vao
the ky th 5. Phat Ho la v a sang lap ra trng
phai Prasangika, ap dung mot phng phap ly
luan, trong o mot ngi muon khang nh a v
cua mnh phai at ra cho oi thu nhng cau hoi
sao cho co the hoan toan anh bai oi thu va lam
cho vai tro cua ngi o tr thanh lo bch
Buddhapalita was born in the middle of the sixth
century, an ardent disciple of Nagarjuna. He wrote
a commentary called Madhyamakavrtti on the
Madhyamaka-Sastra of Nagarjuna. The original is
lost. It is available only in Tibetan translation. He
was one of the most important exponents of the
Sunyavada doctrine propounded by Nagarjuna in
the fifth century. Buddhapalita was the founder of
the school of logical thinking known as the
Prasangika, which attempts to develop a method
of reasoning in which an individual in order to
establish his position must put such questions to
his adversary as would defeat him completely and
make his position absurd.
Phat Ho Vng: Buddhagupta (skt)Phat a
Cuc aPhat a Cuc aTheo Eitel trong
Trung Anh Phat Hoc T ien, Phat a Cuc a la Phat Hng Thng: Superior-Fragrant Buddha.
mot v quan vng Phat t cua x Ma Kiet a, la Phat Hng ao: Phat ch ng hng ao, la
con va ngi ke v cua vua Sakraditya
According to Eitel, Buddhagupta was a Buddhist
king of Magadha, son and successor of Sakraditya.
3136
Phat Hoi: Parsad-mandala (skt)Buddha
Assembly.
Phat Hong: Tieng thuyet phap cua Phat hung hon
nh tieng s t hongBuddhas nada, or roar
Buddhas preaching compared to a lions roar, i.e.
authoritative.
Phat Hong Diem e Trang Vng: King Blazing
Red Imperial Banner Buddha.
Phat Hue:
1) Tathagata-jnana-darsana (skt)Buddha-
wisdomSee Phat Tue.
2) Thien s Trung Hoa, thuoc Van Mon tong vao
thi nha Tong (960-1279)Chinese Zen
master of the Yun-Men Sect (established by
Zen master Yun-men) in the Sung Dynasty in
China.
3) (1255-1325): Ten cua mot v Thien s Trung
Hoa, thuoc phai Dng Ky, tong Lam Te vao
thi nha Nguyen (1280-1368)Name of a
Chinese Zen master of the Yang-chi branch,
Lin-chi Sect, who lived in the Yuan Dynasty
in China.
4) (1538-1628): Ten cua mot v Thien s Trung
Hoa thuoc tong Lam Te vao th i nha Minh
(1368-1644)Name of a Chinese Zen master
of the Lin-chi Sect in the Ming Dynasty in
China.
Phat Hue C Chieu: Wisdom Torches Shinning
BuddhaTen cua mot trong 53 v co Phat c
noi en trong kinh Dc S Bon Nguyen Cong
cBuddha of Ten-direction Wisdom Torch,
name of one of fifty-three ancient Buddhas
mentioned in the Medicine Buddha Sutra.
Phat Hue Oai ang Vng: Buddha of Awesome
Lamp of Wisdom KingKing Awesome Lamp Of
Wisdom.
Phat Hue Trang Thang Vng: Buddha of the
King of the Victorious-Banner Wisdom
Victorious King Wisdom-Banner Buddha.
Phat H Khong Bao Hoa Quang: Buddha of
Precious-Flower Light of the VoidLight of
Precious Flowers in Space Buddha.
Phat Hng Quang: Fragrant Light Buddha.
nhng v Thay, con chung sanh phai quyet nh
con ng tu tap cua chnh mnh; giac ngo hay me
lam, hanh phuc hay kho au eu do bi chnh ta
 3137

The Buddhas offer their guidance, they are only Phat Kim Quang: Vajra-Firm And Shedding
teachers; living beings themselves must determine Golden Light Everywhere Buddha.
their way of practice (cultivation); enlightenment Phat Kinh: Buddhavacana (skt)Buddhist
or stupidity, happiness or suffering, etc., all sutrasPhat Kinh bao gom hnh tng va kinh
depend on ourselves. ien PhatBuddhist canonical literature,
Phat Hng Thng: See Phat Hng Thng including Buddhas images and Buddhist sutras.
S. Phat Ky: Phat tho ky hay noi trc mot cach chan
Phat Hng Thng Nhan: Butsu-Kojo-Gen chan ve s thanh tu cua cac v e t trong tng
(jap)Thuat ng co ngha la thai o lac quan at laiBuddhas predictionBuddhas foretelling of
c qua tu tap toa thienThe term means the the future of his disciples.
optimistic atttitude which derives from the daily Phat Ky o: ai dieu a cua qua Phat Sat o
practice of Zazen. cua mot v PhatThe precious continent, or
Phat Hng Thng Nhan: Butsu-Kojo-Nin wonderful land of a Buddha.
(jap)Con ngi co s chng nghiem vi te, hng Phat K: Nhng s kien chnh trong i c
en trang thai i len cua PhatA person of subtle PhatMajor events of the Buddhas life.
realization, a person of the Buddhas, a person in Phat Lap Nht:
the ascendant state of Buddha. 1) Ngay cuoi trong nam:The Buddhist last day of
Phat Hng Thng S: Canh gii sieu viet cua the old year.
PhatSupramundane Buddha realm. 2) Ngay cuoi mua kiet ha an c: The last day of
Phat Hu Nhat Nguyet ang: Sun-Moon-Lamp the summer retreat.
Buddha. Phat Lap Tam Muoi: Mc nh trong o Phat
Phat Khau Tam Xa: Y noi ke ao c giaFine hien en vi thien giaA degree of samadhi in
sounding words but a wicked heart (wolf in which the Buddhas appear to the meditator.
sheep's clothing)Good words but wicked heart. Phat Lat Tr Tac Thang Na: Urddhasthana, or
Phat Kien c: Firm Virtue Buddha. Urdvasthana, or Vardhasthana, or Vrjisthana
Phat Kien: The correct views of the Buddha (skt)Theo Eitel trong Trung Anh Phat Giao T
Buddha doctrine. ien, ay la mot vng quoc co, ten Vardaks,
Phat Kien Nht Thiet Ngha: Vision-Of-All- vung gan Cabool bay giAccording to Eitel in
Meaning Buddha. the Dictionary of Chinese Buddhist Terms, this
Phat Kiep: Buddha-kalpa (skt)See ai Ky Phat was an ancient kingdom, the country of the
Phap. Vardaks, the Ortospana of Ptolemy, the region
Phat Kim Cang Bat Hoai: Vajra-Indestructible about Cabool.
Buddha. Phat Lien Hoa Quang Du H Than Thong:
Phat Kim Cang Lao Cng Pho Tan: Buddha of Lotus-Flower Light, Roaming In Spiritual Power
Universally Radiated Golden Light of Adamantine Buddha.
Firm StrengthTen cua mot trong 53 v co Phat Phat Long Chung Thng Ton Vng: Buddha
c noi en trong kinh Dc S Bon Nguyen of Honoured King of the Supreme-Insight
Cong cName of one of fifty-three ancient NagasSupreme And Venerable Dragon-King
Buddhas mentioned in the Medicine Buddha Buddha.
Sutra.. Phat Long Ton Vng: Venerable Dragon-King
Phat Kim Hai Quang: Buddha of Golden-Sea Buddha.
LightGolden Sea Of Light Buddha. Phat Lo Xa Na: Nishyanda Buddha.
Phat Kim Hoa Quang: Buddha of Golden-Flower Phat Luan: BudhologyTheo Phat giao Nguyen
LightGolden Flowers Light BuddhaTen cua Thuy, c Phat ch n gian la mot ngi t mnh
mot trong 53 v co Phat c noi en trong kinh no lc e giac ngo va tr thanh mot bac Thanh
Dc S Bon Nguyen Cong cName of one of gia. Theo phai ai Tha th c Phat la hoa than
fifty-three ancient Buddhas mentioned in the cua chnh s thanh thien trong vu tru ma Ngai
Medicine Buddha Sutra. giang tran, nh la mot s menh e truyen day giao

ngha toi cao ve than phan con ngi va s giai
thoat toi hauAccording to Hinayana, the Buddha
was simply a human being who by his own effort
became enlightened and divine. In Mahayana, it is
divinity itself that incarnates itself in a Buddha
and descends to earth to impart the highest
teaching about mans destiny and the ultimate
liberation.
Phat Luat: Laws of Buddhas Teachings
Buddhist laws.
Phat Luc c: Six atttributesSau ac tanh cua
t Bat Gia Pham, cung la mot trong nhng danh
hieu cua Phat: t tai, cc thnh (huy hoang), oan
nghiem, danh tieng, cat tng (tot lanh), va ton
quy (cao quy)The six charateristics of a
Bhagavat, which is one of a Buddhas titles:
Sovereign, Glorious, Majestic,
Propitious, and Honoured.
Phat Lung: 1) Ten cua mot ngon nui goc tay
nam nui Thien Thai: Name of a peak at the south-
west corner of Tien-Tai; 2) Ten cua ai s Tr
Gia nui Thien Thai: Name for Chih-I.
Phat Lc: Buddhavisaya (p)Buddha-power
The power of Buddha.
Phat Lc Tr: Gia tr bi Phat lcSupport by
the power of Buddhas.
Phat Lc Vo Ngai Dung: Power of
enlightenmentGiac Lc Vo Ngai DungLc vo
ngai dung cua ch Phat dung e giac ngo thuy
mien, mot trong mi lc vo ngai dung ma c paramita, mother of begetter of all Buddhas.
Phat a day trong Kinh Hoa NghiemAwakening
those who are asleep, one of the ten kinds of
unimpeded function relating to power which the
Buddha taught in the Flower Adornment Sutra
See Mi Lc Vo Ngai Dung.
Phat Lu Ly Trang Nghiem Vng: Buddha of
the King Gloriously Adorned with Lapis Lazuli
King Adorned With Lapus Lazuli BuddhaTen
cua mot trong 53 v co Phat c noi en trong
kinh Dc S Bon Nguyen Cong cName of
one of fifty-three ancient Buddhas mentioned in
the Medicine Buddha Sutra.
Phat Ly Cau: Apart From Defilement Buddha.
Phat Ma Nht Nh: Phat va ma eu cung mot
the, tuy tng dung khac nhau, nhng eu cung t
mot the tanh bnh ang: nht nh hay s khong
thay oi cua thc chat cua van hu Buddha and
Mara have the same essence, though different in
3138
distinctive mark or sign and function, but have the
same self-substance: the oneness or essential
nature of all things.
Phat Ma Ni Trang: Buddha of Mani Banner
Mani Banner BuddhaTen cua mot trong 53 v
co Phat c noi en trong kinh Dc S Bon
Nguyen Cong cName of one of fifty-three
ancient Buddhas mentioned in the Medicine
Buddha Sutra.
Phat Ma Ni Trang ang Quang: Buddha of
Mani Banner Shinning LampMani Banner and
Lamps Light BuddhaTen cua mot trong 53 v
co Phat c noi en trong kinh Dc S Bon
Nguyen Cong cName of one of fifty-three
ancient Buddhas mentioned in the Medicine
Buddha Sutra.
Famous, Phat Ma Phap Ma: Butsuma-Homa (jap)Nhng
ngi theo chu ngha ly tng thng b vng
mac bi hai danh t Phat va PhapIdealists who
are always disturbed by the concept of Buddha
and Dharma.
Phat Mau: Buddhamatr (skt)Butsumo (jap)1)
Hoang hau Ma Da la me cua Phat: The mother of
the Buddha, Maha Maya; 2) Ba Ma ha Ba Xa Ba
e la ke mau va cung la d cua Phat:
Mahapajapatti, Buddha's aunt who was also his
foster-mother; 3) Giao phap a sanh ra Phat: The
Dharma or law which produced him; 4) Bat Nha
Ba La Mat a, me cua ch Phat: The Prajna-
Phat Mau Chn Tam Muoi: The samadhi,
meditation or trance by means of which the
Buddhas, past, present, and future, become
incarnate.
Phat Mau Chuan e Than Chu: Jwun Ti Spirit
Mantra.
Phat Mau ai Khong Tc Vng: Maha-
mayuri-vidya-rajini (skt)Me cua ch Phat, ci
khong tc, tieu bieu cho tr tue Bat NhaMother
of begetter of all Buddhas, who rides a peacock,
represents the prajna-paramita.
Phat Mau ai Kim Dieu Khong Tc Minh
Vng: Maha-mayuri-vidya (skt)See Khong
Tc Minh Vng.
Phat Mon: Buddha's doorSee Phap Mon.
Phat Minh: See Phat Am.
Phat Na La Dien: Narayan Buddha.
Phat Nan Tr: Hard-To-Injure Buddha.

Phat Ngu Tanh (Tnh): Nam ho cua c Phat
trc khi Ngai xuat gia thanh aoThe five
surnames of Buddha before he became
enlightened:
1) Co am, mot nhanh cua dong Thch Ca:
Gautama, a branch of Sakya clan.
2) Cam Gia, mot trong nhng ho to tien cua
Phat: Iksvaku, one of Buddhas ancestors.
3) Nhat Chung: Suryavamsa, of the sun race.
4) Xa Di: Saka.
5) Thch Ca: Name of Buddhas clan.
Phat Nguyen: Li nguyen cua Phat la cu o het
thay chung sanhThe vow of Buddha to save all
beings.
Phat Nguyet: Phat ang c soi roi trong tam
chung sanh giong nh mat trang soi trong nc
trongThe Buddha-moonBuddha
mirrored in the human heart like the moon in the
pure water.
Phat Ng: The words or sayings of Buddha.
Phat Ng Tam: The BhutatathataChan Nh
hay ni tang tr tat ca li giang day cua ch
PhatThe mind or storehouse of Buddhas words.
Phat Nha S: Dathavamsa (skt)Name of a work
of commentary.
Phat Nha T: Dalada-maligava (skt)Name of a
temple in India.
Phat Nhan: Buddha-Cakhu (p)Buddha vision
Buddha eyeEye of the Enlightened OneThe
eye of the BuddhaPhat nhan la mat cua Phat
hay mat cua bac giac ngo nhn thau ro thc tng
cua ch phap. c Phat la mat cua ngi the
gian, ch bao dan dat ho i theo chanh ao. c
Phat m mat cho ngi the gian e ho thay c
chanh ao. Phat nhan con co ngha la loi nhn cao
nhat trong moi loi nhn. Ngoai ra, hanh gia tu tap
at c Phat nhan co the thay thap lc cua Nh
Lai. Mot ngi co c cai nhn nay khong nhng
ch co the nhan thc c thc tng cua het thay mind of the Buddha.
moi s vat, ma con co the quan sat no vi long t
bi. V ay tham nhap vao thc tng cua het thay
moi s vat vi y muon lam cho moi s vat phat
trien en vien man kha nang cua chung, mo i th
theo nguyen tnh cua no. Noi cach khac, v ay co
cai nhn thanh thien cua ch thien, con mat tr tue
va con mat Phap trong khi ong thi s hu cai
tam ai bi; ay la v ay dung cai nhn ton giao ma
nhn moi vat theo y ngha that s cua chung. Neu
3139
chung ta nhn moi s vat bang con mat cua c
Phat, t nhien chung ta se nhan ro cai phng
cach thch hp nhat e dan dat tng ngi. c
Phat co the lam c nh the mot cach toan hao.
Van biet chung ta van con la nhng pham nhan
cha co c nhng tam thai nh the, chung ta
cung co the tien dan en trang thai ay nh tch luy
cong hanh tren ng i en Phat qua. La ngi
con Phat chn thuan, chung ta phai luon luon co
gang nhn moi s moi vat bang cai thai o tam
thc c ac can ban tren tam t bi cua c
PhatThe eye of the enlightened one who sees
all and is omniscient. The Buddha is the eye of the
world, the eye that sees for all men. The Buddha,
who is also one of that opens the eyes of men.
This also means the highest of all viewpoints.
being Besides, practitioners who attain the Buddha-eye
can see the ten powers of the enlightened. A
person with this kind of insight not only can
perceive the real state of all things but can also
observe it with compassion. He penetrates the real
state of all things with the desire to make all of
them develop to the full extent of their potential,
each according to its own original nature. In other
words, he is endowed with the divine eye of
celestial beings, the eye of wisdom, the eye of the
Law while also possessing the mind of great
compassion; it is he who takes a religious view of
things in the true sense. If we view all living
beings with the eye of the Buddha, we can
naturally discern the means most suitable to guide
each one. The Buddha can do this perfectly.
Granted that we as ordinary people cannot
possibly attain such mental state, we can approach
it step by step through our accumulation of
practice in the way to Buddhahood. As true
Buddhists, we must always try to view everything
with a mental attitude based on the compassionate
Phat Nhan Phai: Butsugen-ha (jap)Thien Phai
Phat NhanFo-Yen Sect, founded by Zen master
Lung-Men-Ching-Yuan.
Phat Nhan Phat Mau: Buddhalocani (skt)The
Mother World Honored One.
Phat Nhan Thanh Vien: Zen master Lung-Men-
Ching-Yuan-Fo-Yen (1067-1120)See Long
Mon Thanh Vien Thien S.
Phat Nhan Thien S: Butsugen-zenji (jap)Zen

master Lung-Men-Ching-Yuan-Fo-Yen (1067-
1120)See Long Mon Thanh Vien Thien S.
Phat Nhan Ton: Mother of all wisdomNhat
Thiet Phat Nhan ai Kim Cng Cat Tng Nhat
Thiet Phat Mau, hay Phat Nhan Bo Mau, hay Phat
Mau Ton, la ten cua mot v ton do Mat Giao at
raA term of the esoteric cult for the source or
mother of all wisdom.
Phat Nhan: Nhan a ti Phat qua, nh la nhng
phc c thien nghiep va cong c Phat ai Tinh Tan: Supreme Great Vigor
Buddha-causeThe cause which leads to
Buddhahood, i.e. the merit of planting roots of
goodness and Buddha-virtue.
Phat Nhat Thiet Phap Thng Man Vng:
Forever Replete In All Dharmas Buddha.
Phat Nhat Thiet Phap Trang Man Vng:
Buddha of King of Eternal Completion of All
Things.
Phat Nhat Thiet The Gian Nhao KienThng
ai Tinh Tan: Buddha of Supreme in the Great
Striving, Whom All the World Takes Joy in
SeeingTen cua mot trong 53 v co Phat c noi
en trong kinh Dc S Bon Nguyen Cong c
Name of one of fifty-three ancient Buddhas
mentioned in the Medicine Buddha Sutra.
Phat Nhat: 1) c Phat hay giao phap cua Ngai
nh anh sang mat tri xua tan bong toi vo minh
(Phat co the xua tan nhng tam toi ngu dot cua
chung sanh, giao hoa cho tam tr ho tr nen sang
suot, giong nh mat tri chieu ti au th cho ay c ngi ta cho la cua ong viet raAccording
tr nen sang ro): The Buddha-sun which drives
away the darkness of ignorance; 2) Ngay cua Phat:
The day of Buddha; 3) Anh sang Phat Phap xua
tan bong toi si me: The Buddha-sun which drives
away the darkness of ignorance; 4) Ngay Phat
an: The day of Buddha (birth).
Phat Nhat Ban Khong Thien S: Zen master Fo-
Ru Pen K'ungTen cua mot v Thien s Trung
Hoa vao the ky th IX, mot trong nhng e t noi
phap noi troi cua ngai Van C ao ng, thuoc
Tao ong tongName of a Chinese Ts'ao Tung
Zen master in the ninth century. He was one of the
most eminent dharma-heirs of Zen master Yun-
chu Tao-ying (?-901).
Phat Nhat au oc: Phat Nhat, hat au ang no
lach tachFo-Ru: A pea is decrepitatingSee
au oc.
Phat Nhat Nguyet Chau Quang: Buddha of the
3140
Sun and Moon Gems.
Phat Nhat Nguyet Quang: Buddha of the Sun and
Moon Light.
Phat Nhat Tra Lam: Phat Nhat, gio traFo Ru's
tea basketSee Ban Khong Tra Lam.
Phat Nh Lai: Buddha-tathagata.
Phat Nht Thiet Phap Thng Man Vng:
Forever Replete In All Dharmas Buddha.
Phat Nht Thiet The Gian Nhao Kien Thng
That All Worlds Delight To See Buddha.
Phat Nht: See Phat Nhat.
Phat Nht Nguyet Quang: Light Of Sun And
Moon Buddha.
Phat Nht Nguyet Chau Quang: Pearl-Light Of
Sun And Moon Buddha.
Phat Nht Sanh: Sun-Birth Buddha.
Phat Niet Ban: Buddhas abiding place
(Nirvana)The death of the BuddhaSee Niet
Ban.
Phat Oan Triet Cng Thien S: Ten cua mot v
Thien s Trung Hoa vao thi nha Thanh (1644-
1912)Name of a Chinese Zen master who lived
in the Ch'ing Dynasty in China.
Phat O: Buddhaghosa (skt)Theo Rhys Davids,
Phat O la mot v luan s noi tieng cua Tieu Tha
va kinh Tang Pali. Ong sanh gan Bo e ao
Trang, va en Tch Lan vao khoang nam 430 sau
Tay Lch. Hau nh tat ca nhng kinh ien Pali eu
to Rhys Davids, Buddhaghosa was a famous
commentator and writer of the Hinayana School
and of the Pali canon. He was born near the Bo-
Tree, at Buddha-Gaya, and came to Ceylon about
430 A.D. Almost all the commentaries now
existing in Pali are ascribed to him.
Phat Pham Nht The: Phat va pham phu la mot,
tat ca eu co Phat tanhBuddha and the common
people are one, i.e. all are of Buddha-nature.
Phat Pham Am: Pure-Sound Buddha.
Phat Phap: Buddha-dharma (skt)Butsudo
(jap)Buddhist lawBuddhist Method
Buddhist teachingNhng giao phap c Phat
giang day, ma thc hanh theo o se dan en giac
ngoBuddha Dharma or Buddha Teachings, or
Law of BuddhistBuddhas dharma or universal
lawThe Buddha law preached by the Buddha

Buddhas way of universal mercyMethods of
cultivation taught by the Buddha leading beings to
enlightenment.
Phat Phap Bat Ly The Gian Phap: The
enlightenment of the Buddhist dharma is
inseparable from that of the secular world.
Phat Phap Ch Co Mot V, o La V Giai
Thoat: The Buddhas teaching has only one
flavour: the flavour of liberation.
Phat Phap ai Long: Rong ln Phat phap. T
dung e ch bac oai c ln va nhieu than lc tam, nhng th nh tien bac hoac a v mat het
trong ca PhatA great dragon of Buddha-
dharma. The term indicates an awe-inspiring
virtue monk who has a lot of spiritual powers.
Phat Phap ai Y: Ngha ly hay muc tieu quan
trong va thiet yeu cua Phat phap The important
meaning or aim of Buddha-dharmaSee ai Y
Phat Phap.
Phat Phap Gii: Phap gii cua ch PhatThe
Dharma Realm of Buddhas.
Phat Phap Gii Tang Than A Di a: Amitabha
Buddha, Whose Body Is The Treasury Of The
Dharma Realm.
Phat Phap Tang: The storehouse of Buddha-
lawThe Bhutatathata as the source of all things.
Phat Phap Tang: Buddha-dharma-sangha (skt)
The Buddhist TrinitySee Phat Bao, Phap bao,
Tang bao.
Phat Phap Thang Vng: Buddha of Dharma-
King VictoryDharma-Victory Buddha.
Phat Phap Than: Buddha-dharma-kaya (skt)
See Phap Than.
Phat Phap Tho Menh: The life or extent of a
period of Buddhism.
Phat Phap Tinh Yeu: The essence of Buddhist
doctrine: ng lam cac viec ac, lam cac viec
lanh, gi cho tam y thanh sach, o la tat ca nhng
g Phat day.Do not get involved in evil deeds,
do whatever benefits others, always keep the
mind pure, that is all the Buddhas teaching.
Phat Phap Trang: Dharma-Curtain Buddha.
Phat Phap Tr: Tr thong hieu hoan toanPerfect
understanding of the dharma.
Phat Phap Trong i Song: Buddhadharma in
lifeTheo Thien s Noi Sn Hng Chnh trong
quyen Tru Phong Giao Ch: "Chung ta nhn thay
thien ng, a nguc, giac ngo va me hoac vi
3141
cung mot con mat, hay noi mot cach tch cc hn,
chung ta nem tat ca cuoc song cua mnh vao trong
tat ca nhng g ma chung ta gap phai, o la thai o
song ben ngoai Phat phap. Vi mot thai o song
nh vay, y ngha cua cuoc song ngay qua ngay
thay oi hoan toan, tuy theo cach chung ta anh
gia s viec, con ngi hay hoan canh khi len. V
chung ta khong con co gang vt thoat khoi me
hoac, bat hanh hay nghch canh; chung ta cung
khong theo uoi s giac ngo hay s bnh an trong
gia tr trc ay cua chung. S noi tieng va ky xao
xoay x trong xa hoi cua ngi khac khong con
anh hng en cach chung ta thay chung vi t
cach la con ngi, cung nh mot tam giay chng
nhan giac ngo cung khong lam ai ngng mo.
ieu cot yeu va quan trong hang au la chung ta
cang phat trien nhan quan ay, y ngha cua cach
tiep can cac s viec, hoan canh, hoac nhng ngi
khac trong cuoc song cua chung ta cang thay oi
triet e."According to Zen Master in the
Instructions for the Zen Cook: "We view heaven
or hell, enlightenment or delusion all with the
same eye, or to put it more positively, we throw
our whole lives into whatever we encounter, and
that is atttitude of living out the Buddhadharma.
When we have developed this kind of attitude
toward our lives, the meaning of living day by day
changes completely, along with our valuation of
the events and people and circumstances that
arise. Since we no longer try to escape from
delusion, misfortune, or adversity, nor chase after
enlightenment and peace of mind, things like
money and position lose their former value.
People's reputations or their skills at maneuvering
in society have no bearing on the way we see
them as human beings, nor does a certificate of
enlightenment make any impression on anyone.
What is primary and essential is that as we
develop this vision, the meaning of encountering
the things, situations, or people in our lives
completely changes."
Phat Phat: Buddhakesa (skt)Toc Phat
Buddhas hair.
Phat Phat: Thap Phng Tam The Nht Thiet
Ch PhatAll the Buddhas of the Ten directions
and the three periods of time.

Phat Phat To To: Butsu-Butsu-So-So (jap)
From Buddha to Buddha, from Patriarch to
Patriarch.
Phat Pho Hien Sac Than Quang: Buddha of the
Light of Universally Manifested FormForm-
Bodys Light Appearing Everywhere Buddha
Ten cua mot trong 53 v co Phat c noi en with his virtues).
trong kinh Dc S Bon Nguyen Cong c
Name of one of fifty-three ancient Buddhas
mentioned in the Medicine Buddha Sutra.
Phat Pho Kien: See Van Thu S Li.
Phat Pho Minh: Buddha of Universal
BrillianceUniversal Understanding Buddha
Ten cua mot trong 53 v co Phat c noi en schoolThe true light of the Buddha Sect.
trong kinh Dc S Bon Nguyen Cong c
Name of one of fifty-three ancient Buddhas
mentioned in the Medicine Buddha Sutra.
Phat Pho Quang: Buddha of Universal Light
Universal Light BuddhaTen cua mot trong 53 v
co Phat c noi en trong kinh Dc S Bon cua mot to chc m rong cua cac chua vien tren
Nguyen Cong cName of one of fifty-three
ancient Buddhas mentioned in the Medicine
Buddha Sutra.
Phat Pho Tnh: Buddha of Universal
TranquilityUniversal Purity BuddhaTen cua
mot trong 53 v co Phat c noi en trong kinh
Dc S Bon Nguyen Cong cName of one of
fifty-three ancient Buddhas mentioned in the
Medicine Buddha Sutra.
Phat Qua: Buddhaphala (skt)Qua v Phat
BuddhahoodThe Buddha fruitThe state of
Buddhahood.
Phat Qua Khac Can Thien S (1063-1135):
Engo Kokugon (jap)Yuan-Wu-K'e-Ch'inSee
Vien Ngo Khac Can Phat Qua Thien S.
Phat Qua Kch Tiet Luc: Engo Kokugon Goroku
(jap)Ng Luc do Thien s Vien Ngo Khac Can
soan vao thi nha Tong (960-1279)Records of
Zen teachings composed by Zen master Yuan-wu
K'e-Ch'in during the Sung dynastySee Vien
Ngo Khac Can Phat Qua Thien S.
Phat Qua Vien Ngo: See Vien Ngo Khac Can
Phat Qua Thien S.
Phat Quan The ang: Buddha of Lamp that
Observes the WorldLamp That Contemplates
The World Buddha.
Phat Quang: Buddha-ransi (skt)Bukkho (jap)
HaloHao quang hay anh sang giac ngo cua
3142
PhatThe true light of the BuddhaSpiritual
enlightenmentThe light of the BuddhaThe
effulgence or bodily halo emitted by Buddhas,
Bodhisattvas and devas.
Phat Quang Diem Vng: The royal Buddha of
shining flames, or flaming brightness (Amitabha
Phat Quang c: Bright Virtue Buddha.
Phat Quang Minh: Rasmiprabhasa (skt)
Mahakasyapa (Ma ha ca diep) is to be reborn in
the kingdom of light and glorious virtue as a
Buddha.
Phat Quang Phai: Bukkho-ha (jap)Bukkho
Phat Quang Quoc S: Bukkho Kokushi (jap)
Fo-Kuang (chi)Quoc S Phat Quang (Nhat).
Phat Quang Sn: Fo-Kuang-ShanTen cua mot
T Vien ln tai ai Loan, c Hoa Thng Tinh
Van sang lap vao nam 1967. ay la tru s chnh
khap the gii, bao gom chua Tay Lai Hacienda
Height thuoc Los Angeles. To chc nay nhan
manh en cac dch vu xa hoi va cac trung tam
huan nghe, cac c s giao duc va cham soc y te
Name of the large Buddhist temple in Taiwan,
founded in 1967 by Venerable Master Hsing-Yun.
This is the headquarters for an extensive
organization which has branch temples all over the
world, including the Hsi-Lai Temple in Hacienda
Height in Los Angeles. The organization
emphasizes social service and operates vocational
training centers, educational facilities, and
healthcare facilities.
Phat Quang Thien S: Bukkho-Zenji (jap)
Thien S Phat QuangSee Vo Hoc To Nguyen.
Phat Quang Trang Nghiem Vng: Buddha of
King Adorned by Vast GloryKing Vast
Adornment BuddhaTen cua mot trong 53 v co
Phat c noi en trong kinh Dc S Bon
Nguyen Cong cName of one of fifty-three
ancient Buddhas mentioned in the Medicine
Buddha Sutra.
Phat Quat Di Tac Thien S (751-830): Zen
master Fo-k'u Wei-tseSee Di Tac Phat Quat
Thien S.
Phat Quat Phai: The Fo-k'u SublineageS kien
Thien s Phat Quat Di Tac c at v tr ngi
ng au mot dong truyen tha phu oc lap vi
 3143

thay mnh bat nguon t s thanh cong trong no lc am La (Buddha realm, land or country)
thanh lap mot trung tam ln manh cua rieng ong Danh t Phat Sat, Phat o hay Phat Quoc
tren nui Thien Thai, huyen Tien Thai, tnh Triet khong co trong Phat Giao Tieu Tha. Theo
Giang. Theo Tong Cao Tang Truyen, Phat Quat ai Tha, th ay la quoc o at en cua v
Hoc hng thnh trong vung Triet Giang khong kem a hoan toan giac ngo, ni o Phat hng dan
tong Thien Thai cua Tr Khai va rang no at c giup chung sanh chuan b giac ngoThe term
mot a v oc lap vi Bac tong cua Than Tu, Nam is absent from Hinayana. In Mahayana it is
Tong cua Hue Nang, va Ngu au cua Phap spiritual realm acquired by one who reaches
Dung. Tuy nhien, ch co mot vai oan van va tai perfect enlightenment, where he instructs all
lieu con sot lai, nh o ma anh gia hay o lng beings born there, preparing them for
ban chat giao phap cua phai nay. Net ac biet noi enlightenment.
bat nhat cua Phat Quat phai la no gom co Phat 2) X s ni Phat an sanh: The country of the
Quat va hau nh khong co ai khac, v that s Buddhas birth.
khong he co tai lieu hay thong tin nao ca ve cuoc 3) Ni ng tr cua ch Phat: A country being
i cua cac thanh vien khac cua phai nay. That transformed by a Buddha or one already
kho ma tin rang Phat Quat phai hng thnh tren nui transformedThe land or realm of Buddha.
Thien Thai nhieu nh Thien Thai tong cua Tr 4) Theo kinh Duy Ma Cat, chng mot, Phat day
Khai ai S, nhng mac dau vay ban than Phat rang: Nay Bao Tch! Tat ca chung sanh la
Quat dng nh a co mot tieng tam rat ac biet coi Phat cua Bo Tat. V sao? Bo Tat tuy cho
trong so nhng ngi cung thi vi ongThe fact giao hoa chung sanh ma lanh lay coi Phat; tuy
that Zen master Fo-k'u Wei-tse is placed at the theo cho ieu phuc chung sanh ma lanh lay
head of a sublineage independently of his coi Phat; tuy chung sanh ng theo quoc o
teacher's derives from his alleged success in nao vao tr tue cua Phat ma lanh lay coi Phat;
establishing his own thriving center at Mount tuy chung sanh ng theo quoc o nao phat
T'ien-t'ai, T'ien-t'ai district, Chekiang province. khi can tanh Bo Tat ma lanh lay coi Phat. V
According to the Sung Kao Seng Chuan, "Fo-k'u- sao the? V Bo Tat lanh lay coi Phat thanh
learning" flourished in Chekiang and surrounding tnh eu v muon li ch chung sanh. V nh
areas no less than did the T'ien-t'ai School of co ngi muon xay dng cung nha ni khoang
Chih-i and that it attained a status independent of at trong, tuy y c thanh cong, neu xay
the Northern, Southern, and Niu-t'ou Schools. dng gia h khong quyet khong thanh tu
However, there are only a few passages and c; Bo Tat cung the, v thanh tu chung
documents left with which to gauge the nature of sanh nen nguyen lanh lay coi Phat. Nguyen
this sublineage's teachings The most striking lanh lay coi Phat chang phai ni rong khong
feature of the Fo-k'u sublineage is that it is vayAccording to the Vimalakirti Sutra,
composed of Fo-k'u and virtually no one else Chapter One, the Buddha said: Ratna-rasi,
because no information at all about the lives of its all species of living beings are the Buddha
members. It is hard to believe that the Fo-k'u land sought by all Bodhisattvas. Why is it so?
Sublineage flourished on Mount T'ien-t'ai as much Because a Bodhisattva wins the Buddha land,
as the T'ien-t'ai School of Great master Chih-i, but according to the living beings converted by
even so, Fo-k'u himself seems to have had a very him (to the Dharma); according to the living
special reputation among his contemporaries beings tamed by him; according to the country
See Di Tac Phat Quat Thien S. (where they will be reborn to) realize the
Phat Quat T: Fo-k'u TempleTen cua mot ngoi Buddha-wisdom and in which they will grow
chua tren nui Ngu auName of a temple on the Bodhisattva root. Why is it so? Because
Mount Niu T'ouSee Ngu au Tong and Phat a Bodhisattva wins the pure land solely for
Quat Phai. the benefit of all living beings. For instance,
Phat Quoc: a man can build palaces and houses on vacant
1) Phat oBuddhaksetra (skt)Phat Hot Sai ground without difficulty, but he will fail if he
 3144

attempts to build them in (empty) space. So, a achieved right concentration and mental stability,
Bodhisattva, in order to bring living beings to thereby, acquiring the uninterrupted power of
perfection seeks the Buddha land which speech. They had achieved all the (six) paramitas:
cannot be sought in (empty) space. charity (dana), discipline (sila), patience (ksanti),
Phat Quoc Bo Tat: Bodhisattvas in the devotion (virya), serenity (dhyana) and wisdom
BuddhalandTheo kinh Duy Ma Cat, chng (prajna), as well as the expedient method (upaya)
mot, Phat quoc Bo Tat la nhng v co tieng tam, of teaching which completely benefit self and
eu a thanh tu tr hanh ai Tha. Do nh s ch others. However, to them, these realizations did
giao cua ch Phat ma cac ngai a lam thanh bc not mean any gain whatsoever for themselves, so,
thanh ho phap, gi gn Chanh Phap, dien noi phap that they were in line with the patient endurance
am t tai vo uy nh s t hong giao hoa chung of the uncreate (anutpattika-dharma-ksanti). They
sanh, danh on xa khap mi phng. Ngi i were able to turn the wheel of the Law that never
khong cau thnh ma cac Ngai san sang en chung turns back. Being able to interpret the (underlying
hoi e tuyen lu Tam Bao, khong e dt mat. Cac nature of) phenomena, they knew very well the
ngai hang phuc tat ca ma oan, ngan dep cac ngoai roots (propensities) of all living beings; they
ao; sau can tam nghiep than khau y eu thanh surpassed them all and realized fearlessness.
tnh; tron la nam mon ngan che va mi ieu rang Phat Quoc Ky: Tap ky cua Ngai Phap Hien ve
buoc. Tam thng an tru ni ly vo ngai giai thoat. nhng quoc gia theo ao PhatFa-Hsiens record
Nh niem nh tong tr va va tam bnh ang ma of Buddhist countries.
cac ngai co kha nang bien tai thong suot khong he Phat Quoc Thien S: Zen master Fo-kuoSee
tr ngai. Cac ngai a thanh tu Luc Ba La Mat, Cng Nghi ai Ngo.
cac hanh bo th, tr gii, nhan nhuc, tinh tan, thien Phat Sanh Nht: See Phat an.
nh, tr tue, cung nh giao phap phng tien thien Phat Sat: Buddhaksetra (skt)Co hai loai Phat
xao li mnh li ngi thay eu ay u. Tuy Sat: 1) ong o Cc Lac, 2) Tay Phng Tnh
nhien, vi cac ngai, nhng thanh tu nay khong co oThere are two classes of Buddha-ksetra: 1)
ngha la lam li cho chnh ho, ma cac ngai a The Eastern Paradise, in the Vairocana Schools,
c en bac vo s ac ma khong khi phap nhan regarded as the regions of progress for the
(vo sinh phap nhan). Cac ngai co kha nang tuy righteous after death; 2) The Western Pure Land,
thuan dien noi phap luan bat thoi; kheo hieu ro in the Amitabha Schools, regarded as the Pure
chan tng van phap, thau biet can c chung sanh; Land
oai c bao trum ai chung va thanh tu phap vo Phat Sac: Buddha-sasanam (p)Menh lenh hay
uyAccording to the Vimalakirti Sutra, Chapter giao phap cua PhatBuddhas sasana or orders
One, all Bodhisattvas in the Buddhaland were Buddhas teachingBuddhas dispensation
well known for having achieved all the perfections (giving-out instructions)Buddhas orders
that lead to the great wisdom. They had received Buddhas teachingMenh lenh hay giao phap cua
instructions from many Buddhas and formed a Phat. Ky luat Phat, hoc thuyet Phat, nhng qui tac
Dharma-protecting citadel. By upholding the right ao c, nhng nghi thc sung knh va thien nh,
Dharma, they could fearlessly give the lions roar bat nguon t s thuyet giang cua Phat. Noi tom
to teach sentient beings; so their names were lai, ay la thong iep cua Phat cho chung sanh
heard in the ten directions. They were not invited nao muon t giai thoat mnh khoi moi he phc
but came to the assembly to spread the teaching tran theBuddha discipline, teaching of the
on the Three Treasures to transmit it in perpetuity. Buddha, Buddhas rules of discipline or morality,
They had overcome all demons and defeated devotional and meditative practices. In short, all
heresies; and their six faculties, karmas of deeds, of them originated from one message from the
words and thoughts were pure and clean; being Buddha to all beings who want to free themselves
free from the (five) hindrances and the (ten) form worldly bonds.
bonds. They had realized serenity of mind and had Phat S Hanh: Buddhacarita (skt)See Phat S
achieved unimpeded liberation. They had Hanh Tan.

Phat S Hanh Tan: Buddhacarita (skt)Life of
BuddhaPhat Bon Hanh TapSee Buddhacarita
(skt)Life of BuddhaPhat Bon Hanh Tap
Phat S Hanh TanHuyen thoai ve cuoc i va
s hanh cua c Phat, chuyen ke ay u ve cuoc
i cua Phat Thch Ca, t khi an sanh cho en
Niet Ban (Parinirvana)The Sanskrit title of a
poem mentioned a life and work of the Buddha
from his birth to his parinirvana with much
legendary matter.
Phat S Hanh Tan Kinh: Buddhacarita-kavya-
sutra (skt)Kinh noi ve cuoc i cua Phat Thch
Ca, c viet theo the loai th sang tac bi Ma
Minh Bo Tat, v to th 12A poetic narrative of
the life of Sakyamuni written by Asvaghosa (Ma
Minh Bo Tat), the twelfth patriarch.
Phat Sn Hai Hue T Tai Thong Vng:
Buddha of Sovereign and Universal King of
Mountain and Seas WisdomKing Wisdom Like
Mountains And Seas And Self-Masterys
Penetrations Buddha.
Phat S T: Lion Buddha.
Phat S T Hau T Tai Lc Vng: King Lions
Roar And Power Of Self-Mastery Buddha.
Phat S T Hong T Tai Thang Vng: Buddha
of King of the Sovereign of Lion Roar.
Phat S: S gia cua ang Nh LaiMessenger of
the BuddhaA messenger of the Tathagata.
Phat S: Buddha-kiccam (p)Butsu-Ji (jap)
Buddhas affairsBuddha-worksCong viec
hoang hoa Phat phap la cu o va chuyen hoa
chung sanh. Lam viec Phat, nh cau nguyen hay
th phng, van van. Theo kinh Duy Ma Cat,
chng mi mot, c Phat bao ngai A Nan: Nay
A Nan! Co coi Phat lay anh sang cua Phat ma lam
Phat s; co coi lay Bo Tat ma lam Phat s; co coi
lay ngi cua Phat hoa ra ma lam Phat s; co coi
lay cay Bo e ma lam Phat s; co coi lay y phuc
ngoa cu cua Phat ma lam Phat s; co coi lay cm
ma lam Phat s; co coi lay vn cay en mieu ma
lam Phat s; co coi lay 32 tng tot, 80 ve ep ma
lam Phat s; co coi lay than Phat ma lam Phat s;
co coi lay h khong ma lam Phat s. Chung sanh
theo duyen o ma vao luat nghi. Co coi lay mong,
huyen, bong, vang, tng trong gng, trang di
nc, anh nang dn, cac th du nh the ma lam
Phat s. Co coi lai lay tieng tam, li noi, van t
ma lam Phat s. Hoac co coi lay Phat thanh tnh
3145
vang lang, khong noi mot li nao, khong ch khong
biet, khong tao khong tac ma lam Phat s. Nh the
A Nan! Nhng oai nghi tan ch, cac viec thi vi cua
ch Phat eu la Phat s ca. A Nan! Co bon ma va
tam muon bon ngan phien nao ma chung sanh
phai b nhoc nhan moi met. Ch Phat lai dung cac
phap ay ma lam Phat s, o goi la vao phap mon
cua het thay ch Phat. Khi Bo Tat vao mon nay
hoac thay tat ca coi Phat nghiem tnh khong lay
lam vui mng, khong ham muon, khong kieu
hanh; hoac thay tat ca coi Phat bat tnh cung
khong lo, khong ngai, khong bo qua, ch phai ni
ch Phat sanh tam thanh tnh, vui mng cung knh
khen ngi cha tng co. Ch Phat Nh Lai cong
c bnh ang, v giao hoa chung sanh ma hien ra
cac coi Phat khong ong. A Nan! Ong thay co i
nc cua ch Phat, at co bao nhieu ma h khong
khong bao nhieu? Nh the, thay sac than ch Phat,
than co bao nhieu ma tr hue khong ngai th khong
co bao nhieu? A Nan! Sac than ch Phat, oai
tng, chung tanh, gii, nh, tue, giai thoat, giai
thoat tri kien, lc, vo s uy, cac phap bat cong, ai
t ai bi, gi oai nghi, tho mang, noi phap giao
hoa thanh tu chung sanh, nghiem tnh coi Phat,
u cac phap Phat, thay eu ong ang, cho nen
goi la Tam Mieu Tam Phat a, goi la a a A Di
o, goi la Phat a. A Nan! Neu ta noi u ngha ba
cau nay, dau suot kiep cua ong cung khong lanh
tho het c. Gia s chung sanh ay day trong coi
tam thien ai thien the gii nh A Nan a van th
nhat, c niem tong tr, nhng ngi o suot ca
i cung khong lanh tho c. Nh the A Nan!
Ch Phat Vo Thng Chanh ang Chanh Giac
khong co han lng, tr hue bien tai khong the
ngh ban. A Nan bach Phat rang: Bach The Ton!
T nay ve sau con khong dam t cho mnh la a
van na. Phat bao A Nan: Ch nen khi tam
thoi lui. V sao? Ta noi ong a van hn het trong
hang Thanh Van ch khong phai noi vi hang Bo
Tat. Hay thoi A Nan! Ngi co tr khong nen so
sanh vi cac hang Bo Tat. Bien sau con co the do
c, ch thien nh, tr tue, tong tr, bien tai, tat
ca cong c cua Bo Tat khong the o lng c.
A Nan! Cac ong hay e rieng viec Bo Tat ra, Duy
Ma Cat ay hien bay sc than thong trong mot luc
ma tat ca hang Thanh Van, Bch Chi Phat trai qua
tram ngan kiep tan lc bien hoa eu khong lam
c. Bay gi cac Bo Tat nc Chung Hng
 3146

en o, chap tay bach Phat rang: Bach The Ton! unclean) but you see no difference in space which
Chung con khi mi thay coi nay, tam tng cho la is the same everywhere. Likewise, the physical
ha liet, nay chung con t hoi trach bo tam ay. V bodies of Buddhas differ from one another but
sao? Phng tien ch Phat khong the ngh ban, v their omniscience is the same. Ananda, the
o thoat chung sanh nen theo cho nhu cau ma hien (underlying) nature of the physical bodies of the
ra coi Phat nh the ay.The work of salvation Buddhas, their discipline, serenity, liberation and
and transforming all beings. Doing Buddha-work, full knowledge of liberation, their (ten) powers,
i.e. prayers and worship, etc. According to the their (four) fearlessnesses, their eighteen
Vimalakirti Sutra, Chapter Eleven, the Buddha unsurpassed characteristics, their boundless
told Ananda: Ananda! There are Buddha lands kindness and compassion, their dignified deeds,
where the Buddha light performs the work of their infinite lives, their preaching of the Dharma
salvation; where the Bodhisattvas perform it; to teach and convert living beings and to purify
where illusory men created by the Buddha do it; Buddha lands are all the same. Hence, their titles
where the Bodhi-trees do it; where the Buddhas of Samyaksambuddha, Tathagata and Buddha.
robe and bedding do it; where the rice taken by Ananda, if I am to give you the full meaning of
the Buddha does it; where parks and temples do it; these three titles, you will pass the whole aeon
where (the Buddhas) thirty-two physical marks without being able to hear it completely. Even if
and their eighty notable characteristics do it; the great chiliocosm is full of living beings who
where the Buddhas body (rupa-kaya) does it; are all good listeners and like you can hold in
where empty space does it. Living beings practice memory everything they hear about the Dharma,
discipline with success because of these causes. they will also pass the whole aeon without being
Also used for the same purpose are dream, able to hear my full explanation (of these three
illusion, shadow echo, the image in a mirror, the titles). For, Ananda, the Buddhas supreme
moon reflected in water, the flame of a fire, enlightenment is boundless and his wisdom and
sound, voice, word, speech and writing. The pure power of speech are inconceivable. Ananda said:
and clean Buddha land, silence with neither word From now on I dare no more claim to have heard
nor speech, neither pointing, discerning, action nor much of the Dharma. The Buddha said: Ananda,
activity. Thus, Ananda, whatever the Buddhas do do not give way to backsliding. Why? Because I
by either revealing or concealing their awe- have said that you have heard much more about
inspiring majesty, is the work of salvation. the Dharma than the sravakas but not than the
Ananda, because of the four basic delusions (in Bodhisattvas. Ananda, a wise man should not
reference to the ego) divided into 84,000 make a limited estimate of the Bodhisattva stage
defilements which cause living beings to endure (because) the depths of the oceans can be
troubles and tribulations, the Buddhas avail measured but the Bodhisattvas serenity, wisdom,
themselves of these trials to perform their works imperturbability, power of speech and all his
of salvation. This is called entering the Buddhas merits cannot be measured. Ananda, let us put
Dharma door to enlightenment (Dharmaparyaya). aside the Bodhisattva conduct. The transcendental
When entering this Dharma door, if a powers which Vimalakirti has demonstrated today
Bodhisattva sees all the clean Buddha lands, he cannot be achieved by all sravakas and pratyeka-
should not give rise to joy, desire and pride, and if buddhas using their spiritual powers for hundreds
he sees all the unclean Buddha lands he should and thousands of aeons. At that time, the visiting
not give rise to sadness, hindrance and Bodhisattvas put their palms together and said to
disappointment; he should develop a pure and the Buddha: World Honoured One, when we first
clean mind to revere all Tathagatas who rarely saw this world we thought of its inferiority but we
appear and whose merits are equal in spite of their now repent of our wrong opinion. Why? Because
appearance in different lands (clean and unclean) the expedients (upaya) employed by all Buddhas
to teach and convert living beings. Ananda, you are inconceivable; their aim being to deliver living
can see different Buddha lands (i.e. clean and beings they appear in different Buddha lands

suitable for the purpose.
Phat S Kinh: Buddhavamsa (skt)Khuddhaka-
Nikaya (skt)See Tieu A Ham.
Phat Ta La Tho Vng: Sala-King Buddha.
Phat Ta Lu Na: Ta-Liu-Na Buddha.
Phat Tai Cong c: Wealthy In Merit And
Virtue Buddha.
Phat Tai Quang: Buddha of Adept LightGifted
And Bright Buddha.
Phat Tai Quang Minh: Buddha of Radiance of
Adept TalentGifted And Brillant Buddha.
Phat Tai Tam: Mind here and now is Buddha
Phap toi thng tha cua ai Tha Giao, tam nay thanh Phat vay. Trong Hoang Ba Ng Luc, Thien
la Phat nay. Hnh thc tieu cc la Phi Tam Phi
Phat hay ngoai tam khong co PhatThe identity
of mind and Buddha, the highest doctrine of
Mahayana. The negative form is No mind no
Buddha, or apart from mind there is no Buddha;
and all the living are of the one mind.
Phat Tai Tam Trung: Buddha is in our heart
See Phat Tai Tam.
Phat Tam Ng: Ba th Phat ngBuddha's three
kinds of speech.
1) Tuy T Y Ng: Unqualified (out of the
fullness of his nature)Tuy theo y ngh cua
mnh ma thuyet giang (co ba loai: tuy theo y
mnh, tuy theo y ngi, tuy theo y cua mnh
va ngi)Voluntary addresses, or remarks
volunteered by the Buddha.
2) Tuy Tha Y Ng: Tuy theo y cua ngi ma
thuyet giangQualified to suit the
intelligence of his hearers.
3) Tuy T Tha Y Ng: Tuy theo y cua mnh va
ngi ma thuyet giangA combination of
both of the two methods of qualifying to suit
the intelligence of his hearers and out of the
fullness of his nature (unqualified).
Phat Tang: S tch cha Phat tanh hay goc Phat
trong chung sanhBuddha-store.
Phat Tang Kinh: Butsu-Kyo (jap)Tang kinh
ien cua PhatThe sutras of the Buddhas
preachingThe teaching of BuddhaBuddha
thesaurus.
Phat Tanh: Buddhata or Buddhitattva (skt)State
of the Buddha's enlightenmentBuddha-nature
Ban the toan hao, hoan b von co ni s song hu
tnh va vo tnh. Phat tanh trong moi chung sanh
ong ang vi ch Phat. Chung t tnh thc va
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giac ngo ni moi ngi tieu bieu cho kha nang
tnh thc va thanh Phat. Ban the toan hao va hoan
b san co moi chung sanh. Phat tanh ay san co
trong moi chung sanh, tat ca eu co kha nang giac
ngo; tuy nhien, no oi hoi s tu tap tinh chuyen e
gat c qua Phat. Trong thien, viec at ti Phat
tnh la le ton tai va muc ch cao nhat cua moi
chung sanh. Bi le moi chung sanh eu co Phat
tnh, van e ay khong phai la chuyen at c
bat c th g, ma la chung ta co the thay va song
vi ban tnh toan thien ban au cua chung ta trong
cuoc song hang ngay cung ong ngha vi viec
s Hoang Ba day: "Phat tanh ban lai cua chung ta
khong mot may may mang tnh khach the. No
trong rong, hien dien khap ni, tnh lang va thanh
tnh; o la mot niem vui an bnh, rang r va huyen
b, va ch co vay thoi. Hay nhap sau vao no bang
cach t thc tnh lay mnh. No ngay trc mat
ban o, tron ven va vien man. Ngoai no ra, tat ca
ch la so khong. Ngay ca khi ban a lan lt vt
qua tng chang cong phu u e a mot v Bo Tat
thanh Phat, cuoi cung, bat cht, ban at en toan
giac, ban cung ch chng ngo c Phat tanh von
a luon co trong ban; va trong nhng giai oan sau
o, ban cung se khong them c mot chut g vao
o." Theo Bach An, mot Thien s Nhat Ban noi
tieng, Ban tanh cua Phat la ong nhat vi ieu ma
ngi ta goi la H Khong. Mac du Phat tanh
nam ngoai moi quan niem va tng tng, chung
ta co the anh thc no trong chung ta v chnh ban
than cua chung ta cung la mot phan co hu cua
Phat tanh. Charlotte Joko Beck viet lai mot cau
chuyen ly thu trong quyen 'Thien Trong i Song
Hang Ngay': ay la cau chuyen ve ba ngi ngam
nhn mot v Tang ng tren nh oi. Sau khi nhn
mot hoi lau, mot ngi noi: "ay chac han la mot
ngi chan cu ang i tm mot con cu b lac."
Ngi th hai noi: "Khong, anh ta chang he nhn
quanh, toi ngh rang anh ta ang i mot ngi
ban." Ngi th ba noi: "Co le o la mot v Tang.
Toi dam ca ong ta ang thien nh." Ba ngi tiep
tuc tranh cai ve chuyen v Tang ang lam g, va
sau rot, ho quyet giai quyet cho ra le, nen ho leo
len nh oi, en gan v Tang va hoi: "Co phai
ong ang tm kiem mot con cu hay khong?"
"Khong, toi khong i tm cu." "Vay chac ong
ang ch mot ngi ban?" "Khong, toi chang ch
 3148

ai." "Vay chac ong ang thien quan?" "Khong, Everyday Zen: "There's a story of three people
khong phai the. Toi ng ay va toi ng ay. Toi who are watching a monk standing on top of a hill.
chang lam g ca." Thay c Phat tanh oi hoi After they watch him for a while, one of the three
chung ta phai hoan toan hien hu trong moi luc, says, 'He must be a shepherd looking for a sheep
cho dau chung ta ang lam g, i tm con cu, ang he's lost.' The second person says, 'No, he's not
ch ngi ban hay ang thien quan, chung ta van looking around. I think he must be waiting for a
ng ni ay, vao luc nay ay, va khong lam g friend.' And the third person says, 'He's probably a
caBuddha-Nature, True Nature, or Wisdom monk. I'll bet he's meditating.' They begin arguing
Faculty (the substratum of perfection, of over what this monk is doing, and eventually, to
completeness, intrinsic to both sentient and settle the squabble, they climb up the hill and
insentient life). The Buddha-nature within approach him. 'Are you looking for a sheep?' 'No, I
(oneself) all beings which is the same as in all don't have any sheep to look for.' 'Oh, then you
Buddhas. Potential bodhi remains in every gati, all must be waiting for a friend.' 'No, I'm not waiting
have the capacity for enlightenment; however, it for anyone.' 'Well, then you must be meditating.'
requires to be cultivated in order to produce its 'Well, no. I'm just standing here. I'm not doing
ripe fruit. The seed of mindfulness and anything at all... Seeing Buddha-nature requires
enlightenment in every person, representing our that we... completely be each moment, so that
potential to become fully awakened and whatever activity we are engaged in, whether
eventually a Buddha. The substratum of we're looking for a lost sheep, or waiting for a
perfection, of completeness, intrinsic to both friend, or meditating, we are standing right here,
sentient and insentient life. In Zen, the attainment right now, doing nothing at all.'"
of enlightenment or becoming a Buddha is the Phat Tanh Bat Hoai: Buddha-nature never
highest aim of all beings. Since all beings possess destroyedSee Bat Hoai Phat Tanh.
this Buddha-nature, the question here is not to Phat Tanh Bon Lai Thanh Tnh: Buddha-nature
attain anything, but to be able to see and live with in all beings is originally pureSee Bon Lai
our originally perfect nature in our daily activities Thanh Tnh Phat Tanh.
means th same thing with becoming a Buddha. Phat Tanh Chan Nh: Buddha nature as
Zen Master Huang-Po taught in The Zen Teaching thusnessPhat tanh la chan nh.
of Huang-Po: "Our original Buddha-Nature is, in Phat Tanh Gii: Moral law which reveals or
highest truth, devoid of any atom of objectivity. It evolves the Buddha-natureGii luat khi len t
is void, omnipresent, silent, pure; it is glorious and Phat tanh trong chung sanh moi loai hay gii luat
mysterious peaceful joy; and that is all. Enter lam hien lo Phat tanhThe moral law which
deeply into it by awaking to it yourself. That arises out of the Buddha-nature in all beings; the
which is before you is it, in all its fullness, utterly law which reveals or evolves the Buddha-nature.
complete. There is naught beside. Even if you go Phat Tanh Hieu Chan Ly: Bussho-u (jap)
through all the stages of a Bodhisattva's progress Buddha-nature of understanding the truthTrue
towards Buddhahood, one by one; when at last, in nature of understanding the truth.
a single flash, you attain to full realization, you Phat Tanh Khong: Bussho-ku (jap)Buddha-
will only be realizing the Buddha-Nature which nature of voidTrue nature of void.
has been with you all the time; and by all the Phat Tanh Luan: Buddha-gotra-sastra (skt)
foregoing stages you will have added to it nothing Treatise on BuddhataTreatise on Buddha-
at all." According to Hakuin, a famous Japanese nature, written by Vasubandhuc viet bi
Zen master, Buddha-nature is identical with that ngai The Than.
which is called emptiness. Although the Buddha- Phat Tanh Va Phap Tanh: Phat tanh ch cho cac
nature is beyond all conception and imagination, it loai hu tnh, va Phap Tanh ch chung cho van
is possible for us to awaken to it because we hu; tuy nhien, tren thc te cung ch la mot, nh la
ourselves are intrinsically Buddha-nature. trang thai cua giac ngo (noi theo qua) hay la kha
Charlotte Joko Beck wrote an interesting story in nang giac ngo (noi theo nhan)Buddha-nature,

which refers to living beings, and Dharma-nature,
which concerns chiefly things in general, are
practically one as either the state
enlightenment (as a result) or the potentiality of
becoming enlightened (as a cause).
Phat Tanh Thng Tru: Phat tanh thng tru, bat
sanh bat diet, bat bienThe eternity of the
Buddha-natureThe Buddha-nature is immortal
and immutable.
Phat Tanh Vo: Bussho-mu (jap)Buddha-nature
of nothingnessTrue nature of nothingness (non-
existence).
Phat Tanh Vo Gii Tanh: Buddha-nature is
without genderThien s Philip Kapleau viet
trong quyen Giac Ngo Thien: "Theo quan iem
cua Phat tanh, ong tnh hay lng tnh, an ong
hay an ba, la ieu khong quan trong. Khi ban at
en canh gii co the e cho Phat tanh t bieu
hien, hoac ban a vt qua c quan niem nh
nguyen ta va ngi, cung co ngha la nam hay n
se khong co van e gii tnh khong chuan mc,
khong co s phan chia gii tnh 'ung'. Hoat ong
tnh duc sai quay, theo nh ngha, phai xuat phat
t cai t t t ky, t moi quan tam ch ky en ham Fifth Patriarch, who asked him: Where are you
muon cua rieng mnh. e co moi quan he gan bo,
chung ta phai quan tam en ngi khac. Nhng
neu trc het, ban ch tm cach thoa man cho rieng
mnh, ay chnh la hoat ong tnh duc sai quay. Cho
dau la ong tnh hay lng tnh, ban khong co g
phai xau ho. neu ban khong cam nhan c cai
Nhat The, va bieu hien no trong cuoc song hang
ngay, xet ve mat tam linh, o mi la ieu duy nhat
khien ban phai xau ho... Gii luat th ba cam ta
dam. Ta dam, mac dau van co mot nh ngha
phap ly, cung co ngha rang trong luc song vi mot
ngi khac trong mot moi quan he on thoa, ngi
ta lam o ue moi quan he ay bang cach ong thi
co quan he vi mot ngi khac."Zen Master
Philip Kapleau wrote in Awakening to Zen: "From
the point of view of Buddha-nature, it doesn't
matter whether one is homosexual or
heterosexual, male or female. To the degree that
one allows one's Buddha-nature to express itself,
to the degree that one overcomes the duality of
self-another, which also means male and female,
there can be no improper sexuality, no 'right'
gender. Improper sexuality must, by definition,
spring from egotistical self-seeking, from selfish
3149
concern with one's own desires. To have any
relationship at all, one must have a certain
of concern for the other. But if one is primarily
seeking only to satisfyoneself, this is improper
sexuality. Whether one is homosexual or
heterosexual, one need not feel any shame. If one
fails to feel a Oneness, or Unity, and to express it
in daily life, this, spiritually speaking, is alone
cause for shame... The third precept... means to
refrain from adultery. And adultery, too, although
it may be defined legally, means that while one is
living in a viable relationship with one person, one
does not sully that relationship by concomitantly
having a relationship with another person."
Phat Tnh Vo Bac Vo Nam: There is ultimately
no North or South in the Buddha NatureKhi Luc
To Hue Nang en Huynh Mai le bai Ngu To. To
hoi rang: Ngi t phng nao en? Hue Nang
ap: e t la dan Tan Chau thuoc Lanh Nam.
To bao rang: Oi, ngi mien nam khong co Phat
tnh! Hue Nang lien ap: Phat tnh khong phan
nam bac.When the Six Patriarch Hui Neng
arrived at Huang Mei and made obeisance to the
from? Hui Neng replied: Your disciple is a
commoner from Hsin Chou, Ling Nan. The Fifth
Patriarch said: Oh, southerners do not have
Buddha-nature! Hui Neng replied: In the Way
there is no north or south.See Ngi Co Bac
Nam, Phat Tanh Khong Nam Bac.
Phat Tap Sac Bao Hoa Nghiem Than:
Varicolored-Jewels-And-Floer-Adornment
Buddha.
Phat Tang: Busso (jap)Soshigata (p)Patron
saintFounderPatriarchBuddhist patriarchs,
usually refers to the Buddha or Master
BodhidharmaPhat Tang hay Phat To, thng noi
en c Phat hoac To Bo e at MaSee To
S.
Phat Tam: Buddha-mindTam cua PhatThe
Lc ThanThe mind of Buddha:
1) Tam giac ngo cua Phat: The spiritually
enlightened heart.
2) Tam ai bi: A heart of great mercyCh Bo
Tat lay cai tam t bi cua Phat e nhiep phuc
tat caBodhisattvas with power-body,
embracing all with his heart of mercy.
3) Tam nhn s vat nh that, ch khong nh hnh

tng ben ngoai: A heart abiding in the real,
not the seeming.
4) Tam khong luyen chap (thien ac): A heart
detaching from good and evil and other such
contrasts.
Phat Tam An: Busshin-in (jap)Seal of Buddha
heartSeal of the Buddha-mind.
1) Dau in vao tam hay dau hieu truyen tam t
tam cua mot v thien s qua tam cua mot e
t: Mind-seal of the Buddha, a sign of the true
transmission from a Zen master to his
disciple.
2) Dau an pho quat tam Phat trong moi chung
sanhBuddha mind sealMind-seal of the
Buddha (the full lotus posture)The stamp of
universal Buddha-heart in every one.
3) Ch Van tren ngc cua Phat: The seal on a
Buddhas heart, or breast; the Svastika.
Phat Tam Phap: Busshin-ho (jap)Tam phap
cua c PhatThe dharma- mind of the Buddha.
Phat Tam Quang: Anh sang toa ra t tam Phat
Light from a Buddhas mind.
Phat Tam Thien T: Tam Phat ni v con tri,
mot danh hieu cua Lng Vo e 502-549 sau Tay
LchThe son of Heaven of the Buddha-heart, a
name given to Wu-Ti of the Liang dynasty, 502-
549 A.D.
Phat Tam Tong: Busshin-shu (jap)Tong phai
Phat Tam, th du nh Thien Tong cua To Bo e
at Ma, cho rang moi ca nhan co the trc tiep i
vao coi Phat qua thien nh. Trong so cac tong
phai Phat giao a phat trien hoan b nhat tren the
gii, ac biet la ai Han, Nhat Ban, Trung Hoa,
va Viet Nam, chung ta thay co mot tong phai u tu
tuyet vi, chu trng c c Phat trc tiep ho
tr, truyen rieng chanh phap nhan tang, khong i
qua kinh ien, cung khong co bat ky nghi thc
than b nao. Tong phai nay la mot trong nhng chu
trng quan trong nhat cua Phat giao, khong ch
ban ve tnh trong yeu cua lch s va sc song tinh
than, ma con ban ve cach bieu th cua no ay u
tnh khi nguyen va tnh gi m. Cac hoc gia Phat
giao goi tong phai nay la "Pha t Tam Tong," nhng
ngi ta quen goi no la "Thien Tong"The sect
of the Buddha-heart, i.e. the Chan (Zen) or
Intuitive sect of Bodhidharma, holding that each
individual has direct access to Buddha through
meditation. Among the many sects of Buddhism
3150
that have grown up in the world, especially in
Korea, Japan, China, and Vietnam, we find a
unique order claiming to transmit the essence and
spirit of Buddhism directly from its author, and this
not through any secret document or by means of
any mysterious rite. This order is one of the most
significant aspects of Buddhism, not only from the
point of view of its historical importance and
spiritual vitality, but from the the point of view of
its most original and stimulating manner of
demonstration. Buddhist scholars call it "Doctrine
of the Buddha-heart" (buddhahridaya), but more
commonly, it is known as "Zen."
Phat Tam Va Niem Phat: Buddha-Mind-Buddha
Recitation.
Phat Thanh Tnh: Purity Buddha.
Phat Thanh Tnh Th: Courageous Giving
Buddha.
Phat Thanh ao: See Phat Thch Ca Thanh ao.
Phat Thap: Buddha-stupa (skt)Phu o.
Phat Thang: Co xe a ngi en Phat quaThe
Buddha Conveyance or VehiclePhat Tha.
Phat Than: Busshin (jap)Buddhakaya (skt)
Buddha body.
1) Than Phat vi 32 tng hao: Buddhas body
(his body with thirty-two signs and eighty-four
marks)See Tam Thap Nh Hao Tng.
2) Nhieu ngi ngh than Phat la nhuc than cua
Ngai. Ky that than Phat chnh la s Giac Ngo
Bo e. Than ay khong co hnh tng cung
khong co vat chat, khong phai la nhuc than
c nuoi dng bang thc pham pham phu.
o la than vnh hang ma chat lieu cua no la
tr tue. V vay than Phat chang bao gi bien
mat khi s Giac ngo Bo e van con ton tai.
S Giac Ngo Bo e xuat hien nh anh uoc
tr tue khien cho chung sanh giac ngo va tu
chng e c sanh vao the gii cua ch
PhatA lot of people think of the Buddhas
body as his physical body. Truly, the
Buddhas body means Enlightenment. It is
formless and without substance. It always has
been and always will be. It is not a physical
body that must be nourished by ordinary food.
It is an eternal body whose substance is
Wisdom. Therefore, Buddha will never
disappear as long as Enlightenment exists.
Enlightenment appears as the light of Wisdom

that awakens people into a newness of life
and causes them to be born into the world of
Buddhas.
Phat Than Thong: Than thong cua c Phat
Buddha's supernatural knowledgeSee Than
Thong.
Phat The: Thi ai luc c Phat con tai the Phat nh coi Thien: Buddha as Heaven.
Buddha-age, especially the age when Buddha was
on earth.
Phat The Gii: A Buddha-realm.
Tnh Phat Gii: Pure or Passionless world.
Bat Tnh Phat Gii: Impure or Passion world.
Phat The Tnh Quang: Buddha of Light Which
Makes the World SereneTen cua mot trong 53
v co Phat c noi en trong kinh Dc S Bon Honoured Insight, and Excellence Quiescent Luna
Nguyen Cong cPure Light For The World
Buddha, name of one of fifty-three ancient
Buddhas mentioned in the Medicine Buddha
Sutra.
Phat The Ton: Buddha-Bhagavat (skt)Butsu-
Seson (jap)Buddha, the World Honoured One
The Honoured of the World.
Phat Thch Ca: Sakyamuni BuddhaSee Phat.
Phat Thch Ca an Sanh: Celebration of
Sakyamuni Buddhas Birthday (the 8th day of the
fourth month Lunar calendar).
Phat Thch Ca Mau Ni Noi Phap: Sakyamuni
Buddhas Preaching.
Phat Thch Ca Nhap Niet Ban: Sakyamuni
Buddhas Entering Nirvana Day (ngay 15 thang
hai am lchthe 15th of the second month Lunar
calendar).
Phat Thch Ca Thanh ao: Rohatsu (jap)Ngay
c Phat Thch Ca thanh ao vao ngay 14 thang
chap am lch. Tuy nhien, theo truyen thong Thien
Nhat Ban, th ngay mong 8 thang chap la ngay le
ac biet e ton vinh c Phat. o chnh la ngay
ma c Phat chm sau vao thien nh coi cay Bo
e va at c ai giac hoan hao khi nhn thay
sao maiAnniversary of Sakyamuni Buddhas
Enlightenment Day (ngay 14 thang chap am
lchthe 14th day of the 12th month Lunar
calendar); however, according to Japanese Zen
tradition, the eighth day of the twelfth month is a
special day on which Sakyamuni Buddha sat in
meditation under the Bodhi-tree, at the first glimse
of the morning star, attained perfect
enlightenment.
3151
Phat Thch Ca Xuat Gia: Sakyamuni Buddhas
Leaving Home Day (ngay mong tam thang hai am
lchthe 8th day of the second month Lunar
calendar).
Phat Thien:
Phat va ch Thien: Buddha and the devas.
Phat Thien Danh Xng Cong c: Merit And
Virtue And Good Renown Buddha.
Phat Thien Du Bo: Skillful Traveling Buddha.
Phat Thien Du Bo Cong c: Skillful Travel
And Merit And Virtue Buddha.
Phat Thien Tch Nguyet Am Dieu Ton Tr
Vng: Buddha of the King of Sublime and
SoundKing Well-Stilled Moon-Sound And
Wonderful Venerable Wisdom BuddhaTen cua
mot trong 53 v co Phat c noi en trong kinh
Dc S Bon Nguyen Cong cName of one of
fifty-three ancient Buddhas mentioned in the
Medicine Buddha Sutra.
Phat Thien Y: Buddha of Excellent Mind
Wholesome Mind BuddhaTen cua mot trong 53
v co Phat c noi en trong kinh Dc S Bon
Nguyen Cong cName of one of fifty-three
ancient Buddhas mentioned in the Medicine
Buddha Sutra.
Phat Tho: Buddha-dattha (skt)Tuoi tho cua
PhatBuddhas life or age.
1) Trong khi Ngai ch tru the ch co 80 nam,
nhng ng than cua Ngai la bat diet
Buddhas life or ageWhile he only lived to
eighty as a man, in his Sambhogakaya he is
without end.
2) Cay Bo e: Bodhidruma (skt)Cay Bo e
ma di goc o c Thch Ca Mau Ni a giac
ngo hay thanh PhatThe Bodhi-tree under
which Sakyamuni obtained enlightenment or
became Buddha.
3) Tang s hoc gia, mot trong nhng nha phe
bnh Vi Dieu Phap co anh hng rat ln. Ngai
la nha tu thong thai thuoc trng phai
Theravada vao the ky th IV hay V sau CN,
goc Tamil. Theo truyen thong, ong gap
Buddhaghosa va muon ong nay tru tai
Mahavihara. Ong noi tieng vi cac bo S
Xac nh Ve Gii Luat T Vien va Nhap
Vao Thng Tr.Scholar-monk who was
 3152

one of the most influential Abhidharma Phat Thu T Du: Bon dan du ve tho mang cua
commentators. He was a scholar of the c Phat: sn can, hai trch, a tran, khong gii
Theravada school who lived in the 4th to 5th The four metaphors of infinity: the weight of all
centuries. He was of Tamil origin. According the mountains in pounds, the drops in the ocean,
to tradition, he met Buddhaghosa and like him the atoms of dust in the earth, and the extent of
resided in the Mahavihara. He is best known space.
for for his Ascertainment of Monastic Phat Thuy Thien: Water-Deva Buddha.
Discipline and Entry into Higher Phat Thuyet: Buddhas preachingThe Buddha
Knowledge. saidPhat thuyet kinh. Kinh Phat gom tren 150
Phat Tho Ky: Li tien oan cua Phat ve tng lai bo, tat ca eu bat au bang hai ch nay The
cua cac e t cua NgaiBuddhas prediction Buddhas utterance of the sutras. There are over
Buddhas foretelling of the future of his 150 sutras of which the title begin with these two
disciplesSee Tho Ky. words
Phat Tho Luan S: See Phat Tho (3). Phat Thuyet A Di a Kinh: The Buddha speaks
Phat Thi: Buddhataram (skt)Period of a of Amitabha Sutra.
BuddhaThi ky gia mot v Phat nhap diet va Phat Thuyet Duy Ma Cat Kinh: The Buddha's
s xuat hien cua mot v Phat khacThe period lecturing on the Vimalakirti SutraSee Kinh Duy
between the death of a Buddha and the Ma Cat.
appearance of another. Phat Thuyet Dc Thng Nh Bo Tat Kinh:
Phat Thong T: Butsu-ji (jap)Phat Thong T The Buddha's lecturing on the sutra Bhaisajyaraja-
thuoc phai Lam Te, Phat giao Nhat Ban, c samudgata and Bhaisajya Samudgata Bodhisattva.
Thien s Ngu Trung Chau Cap khai sang vao the Phat Thuyet ai Tap Kinh: The Buddha's
ky th XIV. Phat Thong T la mot trong nhng t lecturing on the Great collection sutra.
vien Nhat Ban hien van con ao tao cac thien s Phat Thuyet Hoa Thu Kinh: c Phat giang kinh
theo truyen thong chnh thong cua Thien Name noi ve loi chao chap tay theo kieu hoa senThe
of a monastery of the Japanese Rinzai school, Buddha's lecturing on the sutra on saluting
founded by Zen master Guchu Shukyu (1323- with hands folded in lotus fashion.
1409) in the fourteenth century. The Butsu-ji is Phat Thuyet Nh Vay: Itivuttaka (p)See Nh
one of the few Japanese monasteries in which Th Ng Kinh.
monks are still trained today in the authentic Zen Phat Thuyet Phat Danh Kinh: The Buddha's
tradition. lecturing on the sutra of the All Buddhas' names.
Phat Thong T Phai: Butsuji-ha (jap)Thien Phat Thuyet Quan anh Kinh: The Buddha's
phai Phat Thong T, mot trong nhng nhanh thien lecturing on the sutra of ceremony of anointment.
quan trong nhat trong trng phai Lam Te Nhat Phat Thuyet Quan Phat Tam Muoi: c Phat
Ban. Phai nay do Thien s Ngu Trung Chau Cap thuyet giang ve nht tam quan tng tng mao
khai sang vao the ky th XIV. Hien nay phai nay hnh sac cua Phat (thanh tu c tam muoi nay
co khoang 50 ngoi t vien tren khap Nhat Ban th thay Phat hien en)The Buddha's lecturing
Butsuji branch, founded by Zen master Guchu on a samadhi on the characteristic marks of a
Shukyu (1323-1409) in the fourteenth century. Buddha.
This is one of the most important branches from Phat Thuyet Tac Phat Hnh Tng Kinh: The
Lin-Chi school in Japan. Up to now, this branch Buddha's lecturing on carving Buddha statues.
has about 50 temples throughout Japan. Phat Thuyet Ton Thang a La Ni Kinh: The
Phat Thu Nham Thien S: Ten cua mot v Thien Buddha's lecturing on the sutra of honoured and
s thuoc tong Tao ong Trung Hoa vao thi Ngu victorious dharani.
ai ben Trung Hoa (907-960)Name of a Phat Thuyet V Tang Hu Kinh: The Buddha's
Chinese Ts'ao Tung Zen master who lived in the lecturing on the Adbhutadharma-paryaya sutra.
Wu-tai Dynasty in China. Phat Thuyet Vo Lng Mon Pha Ma a La Ni
Phat Thu: See Nguyen Cat Thu and Bo e Tho.

Kinh: Buddha-bhasita-amita-mukhamarajid-
dharani-sutra (skt)c Phat thuyet giang ve
kinh Vo Lng Mon a La Ni Pha diet ac ma
The Buddha's lecturing on the sutra on
Immeasurable methods of dharanis that help
overcoming the maras or exorcise demons.
Phat Thuyet Vo Lng Mon Vi Mat Tr Kinh:
Buddha-bhasita-amita-mukha-guhyadhara-sutra
skt)The Buddha's lecturing on the sutra on
Immeasurable methods of Occult cultivation.
Phat Thuyet Xuat Sinh Vo Bien Mon a La Ni
Kinh: Xuat Sinh Vo Bien Mon a La Ni Kinh
Sutra on the Buddhas preaching of producing of
immeasurable methods of dharani.
Phat Thuyet Vo Lng Tho Kinh: Aparimitayus
Sutra (skt)The Buddha speaks of Infinite Life
Sutra.
Phat Th: Buddhist scriptures.
Phat Tha: Buddhayana (skt)Buddha Vehicle
or ConveyanceCo xe a chung sanh en qua
v Phat. Giao thuyet Nhat Phat Tha cua tong Hoa
Nghiem cho rang tat ca moi chung sanh eu co
the thanh Phat. Phat t trong tong phai nay go i
giao thuyet nay la Vien Giao. Giao thuyet nay
cung c goi la Phap Hoa Nhat Phat Tha person who has deiscovered the truth all by
Buddhism as the vehicle of salvation for all
beings. The doctrine of the Hua-Yen school that
all may become Buddha, which is called The
One Vehicle, the followers of this school calling
it the Complete or perfect Doctrine. This
doctrine is also styled in The Lotus One Buddha-
Vehicle.
Phat Tha Gii: Buddha-vehicle morality
Nhng gii luat cu o va a chung sanh en qua Buddha and patriarchs ask for sparing lives.
v PhatThe rules and commandments conveying
beings to salvation.
Phat Thng Quang Trang: Buddha of Eternal
Light BannerBanner Of Eternal Light Buddha.
Phat Tch: Buddhas relicAny trace of Buddha
Phat Tch Di Am Chan: Fo-chi I-an-chenSee
Di Am Chan Thien S.
Phat Tch Tong Lam: Ten cua mot ngoi chua tan
lap toa lac trong lang Phc An, huyen Long
Thanh, tnh Bien HoaName of a recently built
pagoda, located in Phc An village, Long Thanh
district, Bien Hoa province, South Vietnam.
Phat Tieu Tai Dien Tho Dc S: Medicine
Master Buddha who dispels calamities and
3153
lengthens life.
Phat Tinh Tan Hy: Vigor And Joy Buddha.
Phat Tinh Tan Quan: Vigors Army Buddha.
Phat Tnh ang Giac: Bussho-Tokaku (jap)Tu
tap Thien toa trong trang thai nhThe Buddha-
nature's equal practice; the practice of Zazen in
the balanced state.
Phat Tnh Giao ao S: Buddha-hetupadesa
(skt)Master of the Cause of Buddhahood.
Phat Tnh Phat: Phat la ban the cua Phat
Buddha as Buddha-nature.
Phat Tnh o: Buddhas Pureland.
Phat Tnh Quang: Pure-Light Buddha.
Phat Tnh Vng: Pure King BuddhaTnh
Vng Ton Phat: Supreme Pure King BuddhaDi
Lac Ton Phat: Supreme Maitreya Buddha.
Phat Toan: Buddhas perfection, His perfect
insight or doctrine.
Phat Toan Giac: Samma Sambuddha (p)
Samyak-sambuddha (skt)Supreme Buddha
Bac chanh ang chanh giac, ngi t mnh ngo lay
chan ly ma khong can en thay ch day, ngi co
the tuyen thuyet chan ly cho nhng chung sanh
khacA universal Buddha, a fully enlightened
himself, without the aid of a teacher and who can
proclaim the Truth to other beings.
Phat Toi Thang: Most-Victorious Buddha.
Phat To: Bosso (jap)1) Phat To Thch Ca Mau
Ni: Sakyamuni Buddha; 2) Phat va nhng v To
Phat giao: The Buddha and other founders of cults
or Buddhist Patriarchs.
Phat To Khat Menh: Phat To xin tha mang
Phat To Mon: Phat giao va Thien tong
Buddhism and Zen sects.
Phat To Tam Kinh: Busso-sankyo (jap)Buddha
and patriarchs' three sutras.
Phat To Van Tan: Le bai Phat to trong nha
ThienTo worship Buddha in Zen monasteries.
Phat Ton: Buddha (skt)The World-Honoured
Honoured of the World.
Phat Tong: BuddhismPrinciples of the Buddha
Law or dharma.
Phat Tri Kien: Anuttarasa (skt).
1) Cai thay biet cua Phat, kha nang thay thau
suot cua tr tue PhatBuddha-insightThe

Buddhas visionThe penetrative power of
Buddhas wisdom.
2) Nht thiet chung tr: Phat trPerfect
knowledge of all things in their every aspect
and relationship, past, present and future.
3) Phat tri kien (Tch menh tr): Tr tue cua Phat
biet het tat ca nhng hnh thc luan hoi cua
tat ca chung sanhBuddha knowledge of of
the transmigratory forms of all beings.
According to the Lotus Sutra, there are four
purposes of the Buddhas appearing, that the
Buddhas knowledge might be.
4) Phat nhan hay Phat tri kien, Cai thay biet cua
Phat, kha nang thay thau suot cua tr tue Phat,
hay tr lc cua bac Giac Ngo nhn thay tam
pham nhan, hieu ro tam t chung sanh va
quyet nh day chung sanh Thanh ao a
en giac ngo hay Niet Ban. Theo kinh Trung
Bo, quyen 12, ay la mot trong thap lc Nh
Lai khien c Phat t xng Ngai la v ng
au moi hoi chung, rong tieng s t hong va
chuyen Pham Luan VngThe Buddhas
Eye, the penetrative power of Buddhas
wisdom, the power of an Awakened One who
sees the heart of men, realizes their mental
state and decides to teach them the Noble
Path to Awakening, Nirvana. According to the
Majjhima Nikaya, volume 12, this is one of
the ten powers with which the Buddha claims
to be the leader of all assemblies, roars the
lions roar and sets the Brahma Wheel in
motion.
Phat Tr: Vo lau tr, cat t lien he vi phien
naoBuddha wisdom, no longer associated with
afflictions.
Phat Tr Hoang Te Thien S: Butchi-kosai-zenji
(jap)Name of a Japanese Zen master.
Phat Tr Hue Thang: Buddha of Victorious
Insight and WisdomWisdom Victory Buddha
Ten cua mot trong 53 v co Phat c noi en
trong kinh Dc S Bon Nguyen Cong c
Name of one of fifty-three ancient Buddhas
mentioned in the Medicine Buddha Sutra.
Phat Tr Phap: Dharma-Maintaining Buddha.
Phat Triet: Ten cua mot v danh Tang x Lam
Ap vao the ky th VIII (Lam Ap la ten goi xa
cua x Cham Pa). Khoang a u the ky th VIII, S
i bang ng bien en An o va lu lai ay 13 Phat va ngi quan tng la chnh mnh. Tuy
3154
nam e hoc Mat giao. Khoang nam 713, t An o
S lai du hanh en trung Hoa bang ng bo. Nam
736, S lai du hanh sang Nhat va lu lai ay e
hoang hoa Phat phapName of a Lin-Yi famous
monk in the eighth century (Lin Yi is an old name
for Champa). In the beginning of the eighth
century, he traveled to India by boat and stayed
there for 13 years to study Tantric doctrines. In
around 713, from India he traveled to China by
land. In 736, he traveled to Japan and stayed there
to spread the Buddha Dharma.
Phat Tu Di ang: Sumeru-Lamp Buddha.
Phat Tu Di Ma Na Hoa Quang: Buddha of
Jasmine-Blossom Light.
Phat Tu Di Quang: Meruprabhasa-Buddha
(skt)Buddha of Mount Sumeru's LightMeru-
Ray BuddhaSumeru Light BuddhaSee Tu Di
Quang Phat.
Phat Tu Di Sn: Mount Sumeru Buddha.
Phat Tu Di Tng: Sumeru Appearance Buddha.
Phat Tu Ma Na Hoa Quang: Sumana Flower
Light Buddha.
Phat Tu Vng: King-Of-Stars Buddha.
Phat Tue: 1) ai tr tue bnh ang cua c Phat
(Nhat Thiet Chung Tr): Buddha-wisdom; 2) S
hieu biet toi thng: Aryajnana (skt)Holy
wisdom, supreme knowledge, wisdom of Buddha;
3) Chanh giac: Sambodhi (skt)Omniscience of a
Buddha.
Phat Tuy Niem: S chuyen chu ngh nh va quan
tng c PhatRecollection of the Buddha
Quan tng c Phat la phng phap gi nh
trong tam mnh hnh anh c Phat. Hanh gia ngoi
trong t the thng va nham mat lai. Sau o co
gang hnh dung hnh anh c Phat that ro rang.
Hanh gia gi hnh anh c Phat trc mat cua tam
va khong e b gian oan v bat c th g. Hanh
gia co hnh dung c Phat that ro khi nham mat,
giong het nh luc thay nhng vat chat khi m mat.
Neu hanh gia khong the hnh dung c Phat ro
rang bang mat tam, hoac tam b vong ong quay
nhieu, th nen m mat ra e nhn tng Phat bang
mat; roi khi a co hnh anh ro rang trong tr, hanh
gia lai nham mat va tiep tuc quan tng. Hnh anh
c Phat tng trng cho tr tue va t bi vien man.
Khi mi bat au quan tng c Phat, hanh gia
con phan biet gia oi tng quan tng la c

nhien, khi a quan tng en mc tham hau, ca Phat.
hanh gia lan c Phat, tc la chu the va vat the Phat T: Hossu (jap)Buddhist follower.
eu bien mat, ch con lai nhat the. Cai nhat the 1) Con Phat: Son of BuddhaNgi Phat t to
nay vt ra ngoai tam phan biet va so sanh, ngoai
tam y thc cua giac quan. No yen tnh, khong thay
oi, va toan hao. Chung ta khong thay, nghe, s
hay nem c no, nhng no luon trong chung ta;
no la tr tue vien man, la giac ngo, la Niet Ban.
Chung ta ch co the nhan thc c va song trong
cai nhat the nay bang tam an lac nh quan tng.
Quan tng hnh anh c Phat giup tam c yen a ch ra con ng i en chan hanh phuc va
tnh va em an lac en cho cuoc song hang ngay
cua chung taRecollection of the Buddha is a
method of inwardly visualizing an image of the
Buddha. The devotee assumes the usual posture
and close his eyes. Then he attempts to visualize
the Buddha as clearly as possible. He keeps the
image of the Buddha before his minds eye and
does not let anything else interrupt it. He tries to
see the Buddha as clearly with his eyes closed as
he can see physical objects with his eyes open. If
he cannot see the Buddhas image clearly or if his
mind is disturbed by thoughts, he opens his eyes to
see the Buddha statue; then once he has a clear
mental picture, he closes his eyes and continues
again. The Buddha image represents perfect
wisdom and compassion. At the beginning of
practice the meditator distinguishes the Buddha as
the object of meditation from himself as the
meditator. However, when he has developed this
meditation further, both he and the Buddha,
subject and object, disappear, and only oneness
remains. That oneness is beyond distinction and
comparison, beyond the range of sense
consciousness. It is quiescent, changeless, and
perfect. We cannot see it, hear it, touch it, or taste
it, but it is always with us; it is perfect wisdom,
enlightenment, Nirvana. We can perceive it and
live in it only through the calm mind resulting
from meditation. Recollection on the Buddha
helps to quiet the mind and bring calm to our daily
lives.
Phat T Lc Vng: Maitribala-raja-buddha
(skt)Buddha of King of Merciful ForceKing
of Kindness and Strength BuddhaKing of
merciful virtue BuddhaSee T Lc Vng.
Phat T Tang: Buddha of Mercy Treasury
Treasury of Kindness BuddhaSee T Tang
3155
long rat ton knh oi vi nhng con ngi sieu
viet, nhng con ngi v ai, nhng con ngi
a quet sach vo minh va bng goc moi phien
nao do ni chnh mnh thau triet chan ly. Song
ngi Phat t khong cau nguyen s cu roi
ni nhng bac ay. Ngi Phat t ch ton knh
cac bac a khai th chan ly cho mnh, cac bac
giai thoat toi thng. Hanh phuc la th ma
moi ngi phai t mnh thanh tu cho chnh
mnh, khong ai co the lam cho ta cao quy hn
hoac thap hen hn, nh li c Phat a day
trong kinh Phap Cu cau 16: T mnh lam
ieu ac; t mnh khong lam ac; tnh, khong
tnh t mnh; t mnh lam o nhiem; t mnh
lam thanh tnh; khong ai thanh tnh ai."
Buddhists show their highest respect to the
best of men, those great and daring spirits
who have, with their wide and penetrating
grasp of reality, wiped out ignorance, and
rooted out defilements. The men who saw
Truth are true helpers, but Buddhists do not
pray to them. They only reverence the
revealers of Truth for having pointed out the
path to true happiness and deliverance.
Happiness is what one must achieve for
onself; nobody else can make one better or
worse. In the Dhammapada Sutta (16), the
Buddha taught: Purity and impurity depend
on oneself. One can neither purify nor defile
another.
2) V Bo Tat: A Bodhisattva.
3) BuddhistBuddhist followersBuddhist
believersA believer in Buddhism
BuddhistsOne who accepts Buddhism as his
religionTn o Phat giao: Ngi tin ni Phat
giao, tu hoc va tho tr nhng gii luat Phat
phap can ban. Muon tr thanh mot Phat t
phai lam nhng ieu sau ay: Th nhat la
Quy-Y Tam Bao. Th nh la biet cu canh
chnh cua ao Phat, bao gom: ch ac mac tac,
chung thien phung hanh, va t tnh ky y. o la
nhng li ch Phat day. Th ba la that hieu
con ng a en cu canh nay. Th t la
thc hanh ung an nhng li day cua c

Phat. Th nam la ngi Phat t co loi phai
biet sam hoi, co toi phai biet dt tr; phai bo
s dong ruoi ni tnh tran; phai quay tam ve
hng giac; va phai y theo li Phat day ma tu
hanhOne who studies, disseminates and
endeavors to live the fundamental principles
of the Buddha-dharma. To become a
Buddhist, one should do the following: First,
to take refuge in the Three Gems. Second, to
know the main purpose of Buddhism,
including not committing any evils, doing all
good, and purifying the mind. Those are
Buddhas teachings. Third, to understand the
path to that goal. Fourth, to practice the
Buddhas teachings correctly. Fifth, a
Buddhist must be willing to change and repent
when mistakes are made; must be willing to
abandon the tendencies to chase constantly
after worldly matters; must be willing to
return to follow the Way of enlightenment;
and must practice just as the Buddha taught.
4) Chung sanh moi loai, v moi loai eu co Phat
tanh: The term applied to all beings, because
all are of Buddha-nature.
5) Nh chung Phat tTwo kinds of Buddhists:
a) u Ba Tac: Upasaka (skt)Can s nam
See u Ba Tac.
b) u Ba Di: Upasika (skt)Can s nSee
u Ba Di.
6) T chung Phat tFour kinds of Buddhists
See T Chung.
Phat T Chan Chanh: True Buddhists.
Phat T Co Long Lo Cho ao: True Buddhist
who have the interests of the dharma at heart.
Phat T Va Cuoc Song Xng ang: Worthwhile
life for a BuddhistSee Cuoc Song Xng ang
Cho Ngi Phat T.
Phat T Thuan Thanh: DevoteesTrue
discipleGenuine and sincere Buddhists.
Phat T Tnh o Chan Tong: Shin Buddhists.
Phat T Thuyet Kinh: Udana (skt)
ImpromptuUnsolicitedSee Vo Van T Thuyet
Kinh.
Phat Tc Th Tam: Butsu-Soku-Ze-Shin (jap)
Mind here and now is BuddhaSee Tc Tam Th
Phat.
Phat Tng Tr: Phat TrBuddha cognition.
Phat Tng Phat: Buddha perceived as Buddha
3156
Phat c cam nhan nh la Phat.
Phat Tng: Buddha-rupa (skt)Pratima (skt)
Tng PhatThat la khong the nao dien ta c
Phat c bang hnh tng v Ngai chnh la s tnh
thc, giac ngo, tr tue, t bi, hy, xa, van van. Tuy
nhien, neu chung ta khong dien ta Ngai bang hnh
tng toan hao th lam sao chung ta co the mng
tng ra c nhng bieu tng cua Ngai? Chung
ta nen dien ta nhng bieu tng nay cua Ngai
bang nhng hnh thc ly tng nhat cua chung
sanh, v chu yeu ay la hnh tng cua c Phat
khi Ngai at c s giac ngo toi thng. V vay
hnh tng cua c Phat phai trong t the tnh
lang va hng h trc nhng sng kho cua cuoc
i. Vao the ky th nam th nhng tng Phat ben
Trung Quoc eu co dang ve An o, moi day, mui
cao, mat dai, cam ay, nhng en i nha ng
th nhng hnh tng tr nen n hoa hn.
Buddhas imageIt is impossible to express the
Buddha in physical form because he is nothing but
the attributes of awakening, enlightening, wisdom,
compassion, loving-kindness, joy, equanimity, etc.
However, if we dont express Him in a perfect
statue, what else can we do with these symbols?
We should express these symbols in the most
ideal human forms, namely in the image of the
Buddha when He acquired the ultimate
enlightenment. So the Buddhas image should be
in the attitude of calmness and indifference to
pleasure and pain. There is a statement that in the
fifth century A.D. the images in China were of
Indian features, thick lips, high nose, long eyes,
full jaws, etc, but that after the Tang dynasty, the
form became more effeminate.
Phat Ty Lo Gia Na: Vairocana Buddha (skt)
Phat Ty Lo Gia Na tieu bieu cho Phap than cua
Phat Thch Ca Mau Ni va ch Phat. Tru x cua
Ngai trum khap vu truThe Primordial Buddha.
Represents the Dharma Body of Buddha
Sakyamuni and all Buddhas. His pure Land is the
entire cosmos.
Phat Ty Lo Gia Na ai Quang Minh: The
Vairocana Buddha of Great Vows of the
Illuminator.
Phat ng Than: The body of a a BuddhaTheo
Kinh Thu Lang Nghiem, quyen Sau, c Quan
The Am Bo Tat a bach trc Phat ve ng than
(mot trong ba mi hai ng than) cua ngai nh

sau: Neu co Bo Tat vao tam ma a, tinh tan tu vo
lau, ma muon c thanh tu, toi se hien Phat Phat Vo Lng Tng: Measureless-Appearance
than v ho noi phap, khien ho c giai thoat Buddha.
According to The Surangama Sutra, book Six,
Avalokitesvara Bodhisattva vowed in front of the
Buddha about his appearance before sentient
beings as follow: If there are Bodhisattvas who
enter samadhi and vigorously cultivate the
extinction of outflows, who have superior
understanding and manifest perfected penetration,
I will appear in the body of a Buddha and speak
Dharma for them, causing them to attain
liberationSee Tam Thap Nh ng Than.
Phat u am Bat La Hoa Thu Thang Vng:
Buddha of King of Extraordinary Udumbara
BlossomKing Rare As The Udumbara Flower
Buddha.
Phat Vi a: Buddhaveda (skt)Kinh Tang Phat
GiaoThe Tripitaka, the Veda of Buddhism.
Phat V: Qua v PhatThe state of Buddhahood.
Phat V Tam Muoi: A degree of samadhi in
which the Buddhas appear to the meditator.
Phat V Thang Quang Thien T Thuyet Vng
Phap Kinh: See Vng Phap Kinh and Vng
Phap.
Phat V u ien Vng Thuyet Kinh: Kinh noi
ve c Phat v vua u ien ma thuyet ve luat cho
hoang gia. Cung nen ghi nhan la u ien la vua
cua x Cau Thiem Di, ngi cung thi vi c
Phat Thch Ca Mau Ni. Vua u ien noi tieng ve
viec tac tng Phat au tien. ay la vung at xa
nhat ve pha Bac cua An oA sutra on royal
laws for the King of Kausambi. It should be noted
that King of Kausambi is a contemporary of
Sakyamuni, who is reputed to have made the first
image of the Buddha. This is the farthest northern
part of India.
Phat Vong Minh: Net-Brightness Buddha.
Phat Vo Cau: Undefiled Buddha.
Phat Vo Lng Am Thinh Vng: Buddha of
Limitless-Sound KingKing Infinite Voices
Buddha.
Phat Vo Lng Cuc Quang: Infinite Handfuls Of
Light Buddha.
Phat Vo Lng Tho: Measureless-Life Buddha.
Phat Vo Lng Tinh Tan: Measureless-Vigor
Buddha.
Phat Vo Lng Trang: Measureless-Curtain
3157
Buddha.
Phat Vo Ngai Hue: Tr tue cua Phat la vo bien va
khong chng ngaiUnhindered, infinite Buddha
wisdom.
Phat Vo Sai Biet:
1) S giong nhau cua ch Phat ve phng phap
va muc ch giac ngo cua cac Ngai. Mot trong
tam vo sai biet la Phat vo sai biet, tam vo sai
biet, va chung sanh vo sai bietThe identity
of all Buddhas and of their methods and
purposes of enlightenment. One of the three
identities of all Buddhas, of all mind, and of
all beings.
2) Ban chat va s giac ngo cua ch Phat eu
giong nhau: The nature and enlightenment of
all Buddhas is the same.
Phat Vo u c: Virtue Free Of Worry Buddha.
Phat Xa: Buddhist temple.
Phat Xa Li:
1) Phat tch hay sinh than cua c Phat (xa li
Phat): Any trace of Buddha.
2) Phat Cot: Xa li xng cot cua PhatA bone
of the Buddha (as relics).
3) Xa li sau le tra ty cua Phat: Buddhas
sariraRelics or ashes left after Buddhas
cremation.
Phat Y Linh Nhac Thien S (1725-1821): Zen
Master Phat Y Linh NhacThien s Viet Nam, co
le que Tran Bien, bay gi la Ba Ra. Ngai tho cu
tuc gii vi Hoa Thng Thanh ang Minh Lng
tai chua ai Giac tai Bien Hoa. Vao nam 1752,
ngai trung tu chua ai Giac va oi ten la T An.
Ngi ta noi rang Chua Nguyen Vng a tng tru
ngu tai chua nay. Nam 1822, vua Minh Mang ban
tang ban Sac T T An T. Ngai Phat Y a
song phan ln cuoc i ngai chan hng va hoang
hoa Phat Giao tai mien Nam Viet Nam. Ngai th
tch nam 1821A Vietnamese Zen master,
probably from Tran Bien (now Ba Ra). He
received precepts with Most Venerable Thanh
ang Minh Lng at ai Giac Temple in Bien
Hoa. In 1752, he rebuilt ai Giac small temple
and renamed it T An. It is said that Lord
Nguyen Vng stayed at this temple. In 1822,
King Minh Mang offered it a board entitled
 3158

Royal Recognized T An Temple. He spent with the promulgation (s cong bo) of a new
most of his life in the South to revive and expand constitution in 1889. The anti-Buddhist measures
Buddhism. He passed away in 1821. were part of the governments program to
Phau Lo: Bieu lo tam ac (s thau hieu toai y) establish Shinto as the state religion and to restore
cua mnh khi tham thien vi hy vong c thay an the emperors place as a semi-divine ruler
chng choTo present a satisfaction of a descended from Amaterasu Omikami. In Japan
thorough understanding achieved through there is a great deal of mutual borrowing between
meditation practices with the hope to get a formal Buddhism and Shinto, and it is common for Shinto
acknowledgment from the master. shrines to house images of Buddhas. One goal of
Phau Quyet: Phan nh ro rangTo judge very the governments program was to purify the
clearly. shrines by eliminating all Buddhist symbols.
Phep Mau: MiracleMysterious power. Phe Thuyen am Ch: Thang ngha thang ngha
Phep Ra Toi: Externalists believe that the ePostulates on the pure inexpressible ultimate
Sacrament of Baptism or Christianity case wash or absolute.
away all their sins. Phe: Sua (nh cho)To bark (as a dog).
Phep Tam Ma a: Mahaggata-samadhi (skt) Phe a: Veda (skt)Kinh Ve a.
Maha-samadhi (skt)ai nh hay s ai nhap Phe a Luan: Veda-sastra (skt)Luan Kinh Ve
nhGreat concentration. aTreatises on Veda sutras.
Phe Bang Thc: Mot loai ngh nh ma chanh Phe a Thanh ien Cng Yeu: Vedartha-
quyen cap cho cac v hanh cc Tang khi i tham samgraha (skt)Ve a Thanh ien Cng
hoc ni khacA kind of governmental decree, YeuFundamental Sacred Vedic Scriptures.
issued to a wandering monk so that he can travel Phe an a: Vedanta (skt)Vien Thanh Ve
to study. aLast text of VedaThe end or
Phe Bnh Phan Tnh: Critical reflection. consummation of the doctrine of the Vedas. One
Phe Na: Mot loai sao An oAn Indian lute. of the six orthodox system of Hindu philosophy.
Phe Ac Tu Thien: Phe bo moi ac nghiep va tu Phe Lam: Vairam (skt)Ty LamMot loai
cac nghiep lanhTo abolish evil or wickedness, gioA kind of wind.
and to cultivate all the wholesome deeds. Phe Lam Ba: Ty Lam PhongVairambha (skt)
Phe Phat Huy Thch: Haibutsu-kishaku (jap) Mot loai manh phong, mot loai gio lan khap vu
Khau hieu Phe Phat Huy Thch hay xoa bo ch tru; khi thoi en au th ni o phai tan hoai. Phe
Phat va huy diet Thch Ca Mau Ni. Khau hieu cua Lam Ba con co ngha la a luan nam ben tren
chien dch chong oi Phat giao c chnh phu phong luan hay vong xoan cua gio, phong luan
Minh Tr cua Nhat bao tr, bat au vi s cong bo nay lai nam ben di thuy luanA kind of fierce
mot hien phap mi vao nam 1889. Nhng bien wind, the great wind which finally scatters the
phap chong oi Phat giao la mot phan chng universe. Vairambha also means the circle of wind
trnh cua chanh phu Nhat nham thiet lap Than under the circle of water on which the world rests.
ao lam quoc giao va khoi phuc a v con chau Phe Lo Gia Na: Vairocana (skt)Phe Lo Gia
than thanh cua vua chua bat au t thi NaTy Lo Gia NaTy L Xa NaTen tieng
Amaterasu Omikami. Tai Nhat Ban co mot so ln Phan cua Phap than Phat ai Nht Nh LaiThe
giao ly mn qua mn lai gia Phat giao va Than Sanskrit name for the dharmakaya of Vairocana
ao, chuyen mot en th Than ao th hnh tng Buddha.
ch Phat la chuyen thng. Muc ch cua chng Phe Lu Ly: vaidurya (skt)Ty Lu LyLu Ly
trnh nay cua chanh phu Minh Tr la nham thuan Ty au LeTy Tru Le DaNgoc bch (mau
hoa cac en th Than ao bang cach loai tat ca xanh da tri)Lapis lazuli.
nhng hnh tng Phat giaoThe term of Phe That La Mat Na: Vaisravana or Dhananda,
eradicate the buddhas and destroy Sakyamuni is or Vessanvana (skt)Ty That La Man NangTy
a slogan of an anti-Buddhist campaign sponsored Xa La Ba NoTy Sa Mon hay a Van Thien
by the Meiji government of Japan, which began Vng, mot trong T Thien VngA form of
 3159

Kuvera, a god of wealth. A deva who hears much is beyond terminology.

and is well-versed. Phi An Lap Chan Nh: Ever-changing forms
Phe The S: Vaisesika (skt)Phe The S Ca Tuy duyen chan nh (chan nh tc van phap). Tuy
Phe The S Ca Xa Tat at LaPhai Thang Luan theo duyen vo minh ma day len nh trong the gii
da theo trc tac cua Ngai The Than hien tngIts conditioned or ever-changing
Paramartha-satya-sastra, a philosophical work by forms, as in the phenomenal worldSee Phi An
Vasubandhu. Lap e.
Phe The S Ca Phai: Vaisesika SectThang Phi An Lap e: Phi An Lap Chan Nh hay cai ly
Luan PhaiToi Thang Hoc PhaiSee Thang cua chan nh thanh thc, oi lai vi chan nh c
Luan Tong. dien ta bang li noi va t tng, phan biet trong
Phe Xa: Vaisya (skt)Phe XaTy Xa Duy Thc HocThe doctrine of the bhutatathata,
TradersThng nhanNgi buon ban, giai the absolute as it exists in itself, i.e. indefinable,
cap th ba trong bon gia cap An o thi c contrasted with the absolute as expressible in
Phat con tai the. Tang lp thng nhan, sanh t words and thought, a distinction made by the
hong sn cua Pham Thien VngA business Sastra of Consciousness Only.
person, the third of the four castes in India at the Phi B So: Bon trong toiThe four grave
time of the Buddha. Traders, born from the flanks prohibitions or sinsSee T oa.
of Brahma. Phi B Phi Th: Neither thus nor otherwiseBat
Phe Xa Gia: Vaisakha (skt)Thang th hai cua B Bat ThKhong the nay cung khong the kia
An o, t 15 thang hai en 16 thang ba am lch The nay ch cai y niem ve luon luon hien hu,
The second Indian month, from 15th of the second khong bien oi, va the kia ngha la ngc lai,
to 16th of the third Chinese months. tc la y niem ve s bien oi. Noi chung, t nay co
Phe Xa Kh: Vaisakha (skt)See Phe Xa Gia. ngha la nhn s vat nh la khong bien oi hay nh
Phe Xa Ly: Vesali (skt)Vaisali (skt)Quang la bien oi eu la mot loi nhn bat toan. Mot ngi
Nghiem Thanh hay Ty Xa Ly, mot thanh rong rai bnh thng co the co cai nhn phien dien nh the,
trang nghiem tai vung trung An o Broad ornate nhng c Nh Lai th co the nhan ro nhng trang
city, in Central IndiaSee Ty Xa Ly. thai bien oi lan khong bien oi cua cac s vat.
Phi: Noi mot cach khac, Ngai co the nhn thay cac s
1) Vo: KhongChang phaiInexistNone vat ung nh cac s vatThus indicates the
NotNon-exixtenceNothingness. idea of always existing without change and
2) A (skt): Tiep au ng trong Phan ng co ngha otherwise means the opposite, the idea of
la khong hay phu nh. Khi ng trc mot change. This phrase means that to view matter
nguyen am khac, no co the c theo sau bi either as unchanging or as changing is a partial
mot phu am cho thuan tai, nh a(n)atta, ch way of considering matter. An ordinary person is
khong phai atta. Ngi ta noi t mau t nay apt to take such a one-sided view, but the
san sanh ra tat ca nhng ch khac, va no cung Tathagata can discern equally both the
la tieng au tien thot ra t ca mieng cua unchangeable and the changeable states of things.
nhan loai. Trong tat ca cac nen van hoa tren In other words, he can see things as they truly are.
the gii, no bieu th rat nhieu b anThe Phi Bo Tat: Khong phai Bo Tat, ch nhng ngi
prefix meaning not, the negative. Before tu hanh ma cha phat nguyen ai Tha Not
another vowel it may be followed by a BodhisattvasThose who have not yet inclined
supplemental consonant for euphony, e.g., their heart to Mahayana.
a(n)atta, not atta. It is said that from it born all Phi Ca Nhan: ImpersonalSee Vo Nga.
other letters, and it is the first sound uttered Phi Can: Nhng phap nam ngoai hai mi hai can
by the human mouth. It has therefore tr ao, chang han nh ngu tran (sac, thanh,
numerous mystical indications. hng, v, va xuc)Dharmas that don't belong to
Phi An Lap: Khong sai biet khong thiet lap bi t twenty two roots, i.e., five indulgences of the
ngThe unestablished or undetermined; which senses (objects of the five sense organs)See Nh
 3160

Thap Nh Can and Ngu Tran. Vng ci xe i trong khong trungFlying ruler,
Phi Chu Quan Phi Khach Quan: Chang Chu synonym for a sovereign.
Quan chang Khach QuanChang bo ngi chang Phi Hanh Phi Toa Tam Muoi: Bodhi-samadhi
bo canh, mot trong bon cach can nhac trong giao (skt)Bodhyanga-samadhi (skt)See Giac Y
tng cua tong Lam TeNeither subjective nor Tam Muoi.
objective, one of the four aspects of Lin-Chi Phi Hanh Tien: Flying ImmortalsV Tien co
schoolSee T Lieu Gian. the phi than t ni nay en ni khac khong kho
Phi Co T Nghiep: Nghiep c tao ra do phan khan. Co ngi luyen thuoc bang cay co, luyen
xa, ch khong do suy ngh mu tnh trc Deeds mai cho en khi thanh hoan hao, goi la Phi Hanh
done by a natural reaction, not by a premeditated TienFlying genii can travel anywhere without
plot. any difficulties. Some of these beings with
Phi Diep Y Quan Am: Palasambari (skt)Mot unflagging resolution make themselves strong
trong nhng danh hieu cua c Quan The Am through the use of grasses and herbs. When they
One of the titles of Avalokitesvara. have perfected this method of taking herbs, they
Phi Diet: S nhap diet cua The Ton khong phai la are known as Flying Immortals.
s diet matThe Buddhas extinction or death is Phi Hac Phi Bach Nghiep: Nghiep Vo LauTnh
not considered as real. cua nghiep vo lau la khong nhiem o nen goi la phi
Phi Du: Mot th du tng tng ch khong phai la hac, khong em lai cai thien qua cua hu lau nen
nhng yeu to cu the, mot trong tam loai so sanh goi la phi bachNeither black nor white karma
An imaginary and not factual metaphor, one of the Karma which does not affect metempsychosis
eight forms of comparision. either for evil or good.
Phi ao a Nguc: Hell of Flying Knives. Phi Hoa Lac Diep: Flying flowers and falling
Phi ao: Ta aoWrong waysHeterodox leavesTrong thi khong co Phat, ngi t quan
views or doctrines. sat "Phi Hoa Lac Diep" (hoa bay la rung) ma tu
Phi ac: Aprapti (skt)Non-acquisition. hanh giac ngo th goi la nhng bac oc Giac Phat,
Phi ieu: Dau chim bay trong h khong, khong e tuy nhien ch giai thoat va giac ngo cho ca nhan
lai dau tch. Trong thien, t nay co ngha la chan mnh ma thoiThose who contemplate flying
ly khong co hnh tng, khong the nam bat c. flowers and falling leaves to obtain enlightenment
ay la khai niem ve khong chap trc trong nha during the time without a Buddha, they are called
Thien: "Nhan bay qua ho, ho soi bong nhan. Nhan Pratyeka-buddhas; however, the objective is
khong lu bong mnh, ho cung chang buon gi personal salvation or own enlightenment.
anh nhan."Birds leave no trace in space. In Zen, Phi Hoa: Bay i va thay oiFlying and
the term means true principle or truth has no form, changing.
cannot be grasped. This is the concept of non- Phi Hoc Gia: Nhng ngi khong hoc Phat
attachment in Zen Buddhism: "Swallows fly in the PhapThose who do not learn Buddha-truth.
sky, the water reflects their images. The swallows Phi Hoc The Gia: The gii cua nhng ngi
leave no traces, nor does the water retain their khong tu hoc Phat phapA world of those who do
images." not learn Buddha-truth.
Phi ieu Chi Tch: See Phi ieu. Phi Hu: Abhava (skt)Non-existenceNot
Phi n: Nhat nPhieu ket toan thu chi toan realNon-realityKhong hien hu, khong co
t vien hang ngay do kho au (v s trong coi kho that hay khong co ieu kien ton tai c xac nh
un) ghi chepDaily bill of expenditures in a rang mac dau hien tng co mat mot cach tam
monastery, recorded by an accountant monk. thi, chung khong co chu teAbsence of the
Phi Hanh: Co kha nang bay en bat c ni nao condition of existence which is affirmed in the
tuy yFlying anywhere at will. sense that though phenomena have conventional
Phi Hanh Da Xoa: Moi loai quy biet bayFlying existence, they have no substantive Being.
yaksas, or demons. Phi Hu Ai: Vibhava-tanha (p)Craving for non-
Phi Hanh Hoang e: V Chuyen Luan Thanh existenceVo Hu AiKhi tham ai ket hp vi
 3161

niem tin ni nga diet, no c goi la Phi Hu samjnana-samjnayatana (skt)Realm of neither

Ai.When craving is associated with the belief perception nor non-perceptionSee Phi Tng
of self-annihilation, it is called Craving for Phi Phi Tng Thien and T Khong X.
non-existence. Phi Hu Vi Phi Vo Vi Phap Gii: Neither active
Phi Hu Hoc Phi Vo Hoc Nhan: Neva sekho nor inactive realm.
nasekho puggalo (p)The one who is neither the Phi Kha Hai: Harmless (a)Hien hoaVo Hai.
learner nor the non-learner. Phi Kh: Theo Pham e Ba trong Kinh Phap Hoa,
Phi Hu Hoc Phi Vo Hoc Tue: The wisdom of Phi Kh la cai can kh khong u sc tho tr Phat
the one who is neither the learner nor the non- phap, nh than cua ngi n, khong thanh tnh
learner. According to Chapter 12 (Deva) in the Lotus
Phi Hu Phi Khong: Neither existing nor non- Sutra, a vessel unfit for Buddha or Budhism, i.e. a
existingNeither existing nor emptyChang womans body, which is unclean.
phai co ma cung chang phai khong. Neu chung ta Phi Kho Phi Vinh: Trong so nhng cay Ta la
dien ta cau tra li, no phai la Va khong phai, phan na kho phan na xanh. Khi c Phat nhap
va khong khong phai, ngha la khong e cap diet, bon trong tam cay Ta La b heo kho, con bon
en cau hoi hay khong can phai tra li. Trung ao cay khac van ti, ay la dau hieu cua bon phap
ma Duy Thc Luan trnh bay tat ca cac phap eu b hoai diet, trong khi bon phap khac tiep tuc hng
chang phai hien hu ma cung chang phai khong thnhAmong the Tala trees (Sala tree), one-half
hien hu; chang phai vat chat ma cung chang phai is withered, and one-half is green. When the
phi vat chat (ay la ban chat cua Chan Nh). Du Buddha died, four of the eight sala-trees
s la phi hu, ly cung chang phai la phi khongIf surrounding him are said to have withered, while
we express our answer, it must be Neither yes the other four continued in full leaf, a sign that a
nor no, i.e., having nothing to do with the four doctrines were to perish and the other four
question or no use answering. Neither material nor were to flourish.
immaterial (The characteristics of bhutatathata). Phi Kho Phi Lac Tho Adukkham-asukha vedana
In the light of this, though the phenomenal has no (p)Neither painful-nor-pleasant feeling. The
reality in itself, the noumenal is not void. state of experiencing neither pain nor pleasure
Phi Hu Phi Khong Mon: Vien giao cho rang the See Bat Kho Bat Lac Tho.
gii hien tng chang phai hu ma cung chang Phi Khong: Asunya (skt)Non-empty.
phai khongThe phenomenal world is neither Phi K Tng Quan Nhap Lo nh: Tng quan
real nor unreal. sa vao tay giac tren lng nga, nhng sau o tm
Phi Hu Phi Vo: Phi hu phi vo, la hanh tu cua c tron thoat. Trong thien, t nay co ngha la mot
Bo tat, v ch Bo Tat luon biet rang van hu ngi du lam vao tnh the hiem ngheo van co the
khong co t tanhNeither existent nor mao hiem e tm c hoi song sotA commanding
nonexistent cultivation, there being no inherent general is captured on horse back, but later he
nature. tries to find ways to escape. In Zen, the term
Phi Hu Phi Vo Bien Sac: Form is neither finite means a person who falls into dangerous situations
nor infiniteSac phi hu phi vo bien. still tries to find opportunities to survive.
Phi Hu Phi Vo Bien Tho: Tho phi hu phi vo Phi Lac Tu: Practice on sufferingTuy biet Niet
bienPerception is neither finite nor infinite. Ban tch diet la vui sng, song ch quan tng le
Phi Hu Tnh So: Trong so chung vo tnh, nh nui kho cua ch phapJoyless, through only
song, cay co, van vanAmong the number, or in contemplating misery and not realizing the
the category, of conscious non-sentient beings or ultimate nirvana-joy.
inanimate beings, i.e., mountains, rivers, plants, Phi Lai: Ten mot ngoi chua toa lac trong xa Ba
weeds, etc. Chuc, huyen Tri Ton, tnh Chau oc, cach bien
Phi Hu Tng Phi Vo Tng Luan: Treatise on gii Viet Mien khoang 4 dam. Chua c xay
neither perception nor non-perception. dng nam 1877Name of a temple located in Ba
Phi Hu Tng Phi Vo Tng Thien: Naiva- Chuc village, Tri Ton district, Chau oc province,

about 4 miles from Vietnamese Cambodian
border. It was built in 1877.
Phi Lau Phi Vo Lau Nghiep: Karma of neither
ordinary rebirth, nor Hinayana nirvanaNeither
of bothMahayana nirvana.
Phi Le: RudeImpoliteUncivilDiscourteous.
Phi Luan: Bat luan nh the naoAny howIn
any case.
Phi Luat Nghi: Bat Thien Luat Nghi
Unwholesome rules and ceremonies.
Phi Luc Sinh: Khong phai phat sanh do thc th
sau, ma do cac thc khacNot arising directly
from the mind, which is the sixth sense, but from
other senses.
Phi L Phi Ma: Neither ass nor horseTo copy
but failKhong phai la ma cung khong phai
nga, y noi bat chc khong ung cach thanh ra
khong giong ai.
Phi Lng: Without comparison and inference
Khong con ty lng hay la triet tieu kha nang
nhan thc ly tnh va a en ket luan ve th nay
va th kiaElimination of the ability of
comparison and inference, i.e. fire from smoke.
Elimination of the ability of comparison of the
known and inference of the unknown.
Phi Ly: IrrationalIllogicalExtravagant.
Phi Ly Luan Thien: Illogical ZenMot hom,
Thien s Minh Giao thng ng th chung:
"Trng Tam uong, Ly T say." Noi xong, S
xuong ghe va ri khoi sanh ng. Ky that, co
nhieu tuyen bo mang tnh phi ly trong Thien. Vai
ngi con cho rang Thien vo ly cng nhat va ien
ro. Thien dung nhng cau hoi ro rang la v van va
khong hp ly, rot cuoc Thien muon chung ta hieu
cai g? Cau tra li n gian. Thien muon chung ta
co c mot quan iem hoan toan mi, e de dang
nhn thau vao nhng huyen dieu cua i song va
b mat cua thien nhien. Viec nay la v Thien a i
en ket luan rang tien trnh ly luan thong thng
rot cuoc khong co sc manh cho chung ta cai thoa
man sau cung ve nhng nhu cau sau tham cua tam
linh. Hanh gia tu Thien nen luon nh rang phie n
nao sau tham trong tam khong the nao dung
ngon t e dien ta, va ch co anh sang cua Thien
mi co the chieu len toan the va chieu en nhng
cho sau tham nhat cua tam. Chng nao ma chung
ta con ngh rang ly luan la cu canh th chung ta
van con b troi buoc, khong co s t do trong tam,
3162
va khong thay c thc tng cua cuoc song. Tuy
nhien, bay gi chung ta a co cha khoa e nhn
c toan bo hoan canh, chung ta la chu nhan cua
thc tai; ngon t khong con quyen lc che ng
chung ta na. Neu chung ta muon goi cay cuoc
khong phai la cay cuoc, va Tam uong T say, tat
nhien khong tr ngai g; cay cuoc hoan toan se
khong mai mai la cay cuoc, cac Thien s cho rang
khong ri vao danh tng cang de m bay that
tng cua ch phap hn. Thoat khoi sc ep cua
danh tng va ly luan la ong thi vi viec giai
thoat tinh than, v tinh than khong con phan chia
vi chnh no na. Bang cach co c s t do cua
tr hue, th tam se hoan toan la chnh no; sinh t
khong con day vo no na v khong co nh nguyen
phan biet; chung ta ang song ngay trong s chet.
Trc ay chung ta luo n nhn thay mat mau thuan
va khac biet cua s vat, nen t nhieu chung ta cung
co thai o oi lap vi no. Nhng bay gi s viec
a c ao lon, cuoi cung chung ta a at c
cai iem ni ma the gii co the c nhn nh no
la t ben trong. Do o ma "Thiet thu khai hoa" va
"ma ri khong t". T o tam chung ta tr nen
hoan chnh, hoan my va tran ay phc hanh
One day, Zen master Ming-jiao entered the hall
and addressed the monks, saying, "When Chang
San drinks, Li-tsu gets drunk." He then got off the
seat and left the hall. In fact, there are many
irrational statements in Zen. Some may declare
Zen irrevocably insane or silly. What is Zen
through these apparent trivialities and
irrationalities really driving us to comprehend?
The answer is simple. Zen wants us to acquire an
entirely new point of view whereby to look into
the mysteries of life and the secrets of nature. This
is because Zen has come to the definite
conclusion that the ordinary logical process of
reasoning is powerless to give final satisfaction to
our deepest spiritual needs. Zen practitioners
should always remember that the inmost
afflictions of the soul could not be expressed in
words, and only the light of Zen can come over
our entire being and shine to our inmost places of
the mind. So long as we think logic final we are
chained, we have no freedom of spirit, and the
real facts of life are lost sight of. Now, however,
we have the key to the whole situation; we are
master of realities; words have given up their
 3163

domination over us. If we are pleased to call a ngc lai, oi hoi o e phai hoc giao ien
spade not a spade, and Chang San drinks, Li-tsu nguyen thuy cua Phat giao Tay Tang xuat phat t
gets drunk, we have the perfect right to do so; a An o. Phong trao cung co mot thanh phan pho
spade is not always remain a spade; and, thong quan trong khi cac v ao s chap nhan hnh
moreover, this, according to the Zen master, tng va chu e cua cac van kinh pho thong nh
expresses more correctly the state of reality which nhng bai hung ca chang han. Hn na, nhieu
refuses to be tied up to names. This breaking up of ao s theo truyen thong xoa bo mon phai a phat
the tyranny of name and logic is at the same time trien nhng nghi thc ton giao rat pho bien, nh
spiritual emancipation; for the soul is no longer ban le quan anh ve s hoi hng cua thc cho
divided against itself. By acquiring the intellectual cac nhom Phat t tai gia. Cac ao s khong mon
freedom the soul is in full possession of itself; phai ong mot vai tro quan trong trong s phat
birth and death no longer torment it; for there are trien trong thi can ai cua cac truyen thong
no such dualities anywhere; we live even through Sakyapa, bKa-Brgyudpa, va rNyingmapaThis is
death. Hitherto we have been looking at things in an important nineteenth-century religious
their contradicting and differentiating aspect, and movement in Tibetan Buddhism initiated by
have assumed an attitude toward them in Jamyang Khyentse Wangpo (1820-1892) and
accordance with that view, that is, more or less Jamgon Kongtrul Lodro Taye (1811-1899). It
antagonistic. But this has been revolutionized, we arose as a reaction to the stultifying (lam giam
have at last attained the point where the world can hieu lc) sectarianism of Tibetan Buddhism, which
be viewed, as it were, from within. Therefore, had led to Buddhist paralysis in practices and
"the iron trees are in full bloom"; and "in the midst dogmatic (thuoc ve giao ly) adherence to tradition,
of pouring rain I am not wet." The soul is thus as well as violence. Adherents of the movement
made whole, perfect, and filled with bliss. attempted to find common ground between the
Phi Mao i Giac, Khien Le Phu Trong: ngha various traditions of Tibetan Buddhism and
en la mang long oi sng, keo cay ch nang, tc rejected the prevalent (thnh hanh) tendency to
la lam trau lam nga. Trong Phat giao, t nay co focus on memorization and repetition of scholastic
ngha la oa vao nhng ni tai sanh kho au treatises and textbooks that extrapolated (ngoai
Literally meaning to wear fur and to carry horns suy) from Indian sources. Rismed teachers, by
on one's head; plowing buffalo and draught horse. contrast, required their students to study the
It is to say to become a buffalo or a horse. In original Indian sources of Tibetan Buddhism. The
Buddhism, the term means to fall into evil paths movement also had an important popular
(lower realms or the realm of suffering). component, as Rismed teachers often adopted the
Phi Mon Phai: Rismed (tib)ay la mot phong themes and images of popular literature like the
trao ton giao quan trong trong Phat giao Tay Tang Gesar epic (hung ca). In addition, many Rismed
c cac ngai Jamyang Khyentse Wangpo va teachers developed popular religious rituals, such
Jamgon Kongtrul Lodro Taye phat ong. Phong as conferring (ban cho) transference of
nao nay khi len nh la mot phan ng lam giam consciousness initiations on groups of laypeople.
hieu lc cua cac mon phai (co tnh cach be nhom) Rismed has played a pivotally important role in
trong Phat giao Tay Tang, a a en viec s te the modern development of the Sakyapa, bKa-
liet trong tu tap va s cng nhac ve giao ly do y Brgyudpa, and rNyingmapa order.
hng be nhom gay nen, cung nh bao ong. Phi Nga: Anatta (p)Anatman (skt)No-self
Nhng ngi trung thanh vi phong trao a co See Vo Nga.
gang tm ra nhng iem tng ong gia cac Phi Ngha: Ill-gotten.
truyen thong khac nhau trong Phat giao Tay Tang Phi Nghiep: Cai chet v tai nan bat ng khong
va loai bo khuynh hng ang thnh hanh thi bay phai do nghiep nhan cua i trc ma do tai hoa
gi ch tap trung vao viec ghi nh va lap lai nhng cua hien i. ay la cai chet hoanh t Death by
kinh van luan giai ngoai suy t cac tai lieu ben An accident said not to be determined by previous
o. Cac bac ao s chu trng khong mon phai, karmaA sudden, unnatural accidental death.

Phi Nhan: Amanussa (p)Amanusya (skt).
1) Not men: Non-humanNot menNot of the
human raceNon-peopleSee Amanussa.
2) Thnh thoang con c dung am ch mot v
Tang a cat ai ly gia lam du Tang khat s,
song khac vi ngi thng: Sometimes
applied to monks who have secluded
themselves from the world and to beggars, i.e.
not like ordinary men.
Phi Nhan Than: Ch Bo Tat th hien than phi
nhn v giao hoa a nguc, suc sanh va nga quy
Bodhisattvas manifest nonhuman bodies to teach
denizens of hells, animals, and hungry ghosts.
Phi Nhan ng Than: The body of non-humans
Theo Kinh Thu Lang Nghiem, quyen Sau, c
Quan The Am Bo Tat a bach trc Phat ve ng chuyen ong, hanh ong xuat hien. Nhng khi cai
than (mot trong ba mi hai ng than) cua ngai
nh sau: Neu co loai khong phai ngi, hoac hu
hnh, hoac vo hnh, hoac co tng, hoac khong
tng, muon thoat khoi coi cua ho, toi se hien than
phi nhan giong nh ho ma noi phap, khien ho c
thanh tuAccording to The Surangama Sutra,
book Six, Avalokitesvara Bodhisattva vowed in
front of the Buddha about his appearance before
sentient beings (one of the thirty-two response
bodies) as follow: If there are non-humans,
whether with form or without form, whether with
thought or without thought, who long to be freed
from their destiny, I will appear before them in a
body like theirs and speak Dharma for them,
enabling them to accomplish their wishSee Tam
Thap Nh ng Than.
Phi Nh Tu: See Phi Nh Tu.
Phi Nh Tu: Phi Sac Phi Tamng rieng khoi
hai th than va tamApart from the two
categories of matter and mind.
Phi Nhn: See Phi Nhan.
Phi Nh Kh Phi Bat Nh Kh Sac: Sac chang
ke nh mat, chang ke nh chang matForm is
neither gone nor not gone.
Phi Nh Kh Phi Bat Nh Kh Tng: Tng
phi nh kh phi chang nh khPerception is
neither gone nor not gone.
Phi Pham: ExtraordinaryOut of the ordinary.
Phi Pham Hanh: Abrahma-carya (skt)Impure
conductSee Bat Tnh Hanh.
Phi Phap: Adhamma (p)Adharma (skt) False
dharmaFalse doctrineMisconductIllegal
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UnlawfulTa thuyet, khong phai chanh phap
Heterodoxy or false methods.
Phi Phi Tng Thien: Non-No-Thought Heaven.
Phi Phong Phi Phan: Not the Wind, Not the Flag,
example 29 of the Wu-Men-KuanChang phai
gio, chang phai phn, th du th 29 cua Vo Mon
QuanNhan gio lay phn, co hai ong Tang tranh
luan. Mot ong noi: "Phn ong." Ong kia noi:
"Gio ong." Hai ong cai qua cai lai khong ra le.
Luc To noi: "Khong phai gio ong, khong phai
phn ong, tam cac ong ong ay." Nghe vay,
hai ong Tang giat mnh run s. Theo Thien S
Sung Sn Hanh Nguyen trong quyen Tro Ri Tren
Than Phat, cung cung the ay, vi la cay, vi gio,
vi cn gian d cung vay, khi cai tam cua ban
tam cua ban khong chuyen ong, chan ly ch
giong nh vay. La ri rung la chan ly. a choi
quet la chan ly. Gio cuon la i la chan ly. Neu tam
cua ban ong, ban khong hieu c chan ly. Trc
het, phai hieu rang sac la khong va khong la sac.
Tiep theo o, khong sac, khong khong. Sau o,
ban se hieu rang sac la sac va khong la khong.
Roi th tat ca nhng hanh ong o eu la chan ly.
Va nh the la ban a ve en ngoi nha ch thc
cua mnh. Theo Vo Mon Hue Khai trong Vo Mon
Quan, khong phai gio ong, khong phai phn
ong, khong phai tam ong, thay To s au?
Neu thay cho nay cho c xac thiet, mi biet hai
ong Tang oi sat c vang. Luc To nhn khong
c, phai mot phen lan anTwo monks were
arguing about the temple flag waving in the wind.
One said, "The flag moves." The other said, "The
wind moves." They argued back and forth but
could not agree. The Sixth Patriarch said,
"Gentlemen! It is not the wind that moves; it is not
the flag that moves; it is you mind that moves."
The two monks were struck with awe. According
to Zen Master in Dropping Ashes on the Buddha,
long ago in China, in the same way, with the
leaves, wind, anger, etc., when your mind is
moving, the actions appear. But when your mind is
not moving, the truth is just like this. The falling of
the leaves is the truth. The sweeping is the truth.
The wind's blowing them away is the truth. If your
mind is moving, you can't understand the truth.
You must first understand that form is emptiness,
emptiness is form. Next, not form, no emptiness.
 3165

Then you will understand that form is form, and end.

emptiness is emptiness. Then all these actions are Phi S oan: Aheya (skt)Nothing left to cut
the truth. And then you will find your true home. offoi vi mot ngi chng qua A La Han,
According to Wu Men Hui-Kai in the Wu-Men- khong con g e oan diet. Phap vo lau cua hu vo
Kuan, it is not the wind that moves. It is not the vi (phap hu lau cua kien hoac la kien s oan)
flag that moves. It is not the mind that moves. For a person who attains Arahanship, there is
How do you see the Ancestral Teacher here? If nothing left to be cut off, i.e. active or passive
you can view this matter intimately, you will find nirvana (discipline).
that the two monks received gold when they were Phi S Phan Duyen: Niralambana (skt)Khong
buying iron. The Ancestral Teacher could not co cai duyen cua s duyen hay tam thc oi vi
repress his compassion and overspent himself. canh gii nh mat oi vi sac (tam thc goi la
Phi Phc Hanh: Apunnabhisankharo (p) nang duyen, canh gii goi la s duyen)Not to
Demeritorious karmic formation. have conditioned conditionNot to have the
Phi Phc Nghiep: Apunya-karma (skt) reasoning mind, or the mind reasoning. No
Demeritorious karma- formation. intelligence in contact with its object. No
Phi Sanh Phi Diet: The doctrine that the Buddha relationship being like that of form or colour to the
was not really born and did not really die for he is eye. No influence of one factor in causing others.
eternalSee Phi Sinh Phi Diet. Phi Suy Tng: Hishiryo (jap)Cai khong the o
Phi Sac: Arupa (skt)FormlessNhng th lng c theo loi duy ly. T ng Thien ch ai
khong co hnh tng hay hnh the, khong c giac ma ngi ta co the cam thay nhng khong the
thanh lap bi t ai (nhng th do t ai sinh ra va hieu c bang tr tueWithout thinking, that
hnh thanh th goi la sac)Without rupa, form or which is immeasurably by thought. Zen expression
shape, not composed of the four elements. for enlightenment, which is experienceable but
Phi Sac Phap: The mind (mental)Tam Phap. cannot be grasped in concepts; it is thus
Phi Sac Phi Tam: Chang phai sac ma cung chang unthinkableSee Bat Kha T Ngh.
phai tam (ng rieng khoi hai th than va tam) Phi Tam Phi Nhat: Khong phai ba ma cung
Entities neither of matter nor mindNeither khong phai mot, mot t cua Tong Thien Thai dung
phenomenal nor noumenalApart from the two e ch ba kha canh khong, gia va trung, khong
categories of matter and mind. phai ba ma cung khong phai mot; tng t ba th
Phi Sac Phi Tam Phap: Nhng phap khong phai phap than, tr hue va niet ban khong phai ba ma
sac ma cung khong phai tamEntities of neither cung chang phai motNeither three nor one, a
matter nor mind. Tien-Tai phrase that noumenon, phenomenon,
Phi Sac T Uan: Ngoai tr sac uan ra, bon uan and madhya or mean, are three aspects of
con lai c goi la phi sac t uanThe four absolute truth, but are not merely three nor merely
skandhas, excluding rupa or form. one; similarly, three powers of dharmakaya,
Phi Sinh Phi Diet: 1) Giao phap cua c Phat la wisdom, and nirvana are neither three nor one.
bat sanh bat diet, v o la chan ly tuyet oi thng Phi Tam: Acitta (skt)Apart form mind
hang: The doctrine of the Buddha as not really MindlessWithout mindPhi tam hay vt khoi
born and did not really die for it is eternal, or the ngoai tam thc. Cac thuat ng tru tng nh the
absolute truth; 2) c Phat la bat sanh bat diet v nay thng c gap trong cac kinh thuoc loai Bat
phap than cua Ngai la vnh hang: The Buddha as Nha Ba La Mat trong van hoc ai Tha No-
not really born and did not really die, for he is mind or beyond mentation. Such abstract terms as
eternal (his dharmakaya is eternal). these are frequently met with in the sutras
Phi S Phi Trung Hau: Luan thuyet ve s oan belonging to the Prajnaparamita class of
hoac hay dt bo me lam vong hoac (bang chan tr) Mahayana literature.
khong phai ba thi trong ngayThe Phi Tam Phi Phat: Ngoai tam ra khong co Phat
argumentationof bringing illusion to an end is not Apart from mind there is no Buddha (Th tam th
in three divisions of the day, beginning, middle PhatThis mind is Buddha)Th du th 33 cua
 3166

Vo Mon Quan. Mot ong Tang hoi ngai Ma To: chan hien hu th ay ch la mot cach xem xet
"Phat la g?" Ma To ap: "Chang tam, chang phien dien. Mat khac, xem mot s vat khong cu
Phat." Theo Vo Mon Hue Khai trong Vo Mon the nh la khong hien hu th o cung la mot quan
Quan, neu thay c cho o, viec tham hoc a iem bat toanReality means that we perceive
xongNot mind not Buddha, example 33 of the things as if they were really there. Unreality
Wu-Men-Kuan. A monk asked Ma-tsu, "What is means that we perceive them as not being there.
Buddha?" Ma-tsu said, "Not mind, not Buddha." To regard a tangible thing as surely existing is a
According to Wu Men Hui-Kai in the Wu-Men- one-sided way of considering matter. On the other
Kuan, if you can see through this clearly, your Zen hand, to regard an intangible thing as not existing
training is complete. is also a partial viewpoint. For example, while we
Phi Tam Trang: State of apart from mind confidently affirm the existence of water because
MindlessnessState of without mind. it is visible and tangible, it evaporates without our
Phi Than Quy Vng: Quy Vng Phi Than being aware of it. Conversely, while we do not
Flying Body Ghost King. recognize the existence of vapor because it is
Phi Than: Hishin (jap)Khong phai than, ma la invisible, it becomes rain and falls on the earth. To
tam hay tinh thanNon-body, i.e., mind or spirit. be swayed by either reality or unreality is a
Phi The: Khong phai the tuc, y noi xuat gia superficial way of looking at things. The right way
RenunciationSee Xuat Gia. to look at them is with the Tathagatas eyes:
Phi Thien: Apsara (skt)A Tu LaKhong phai Neither reality nor unreality.
la ch Thien, ma phai chu qua bao giong nh ch Phi Thng:
Thien, th du nh A Tu LaNot devas, i.e. asuras. 1) Vo thng, bang chng bi tuoi gia, benh tat,
Phi Thien Gii: Bat Thien GiiUnwholesome va chet chocAnitya (skt)Illusory
commandments. ImpermanentTransientIllusory, as
Phi Thi: Akaliko (p & skt)Khong ung luc evidenced by old age, disease, and death
(sau gi ngo)UntimelyNot at the proper or See Vo Thng.
regulation time (from dawn to noon) for meals 2) ExtraordinaryExceptionalAbnormal.
(after-noon). Phi Thng Kho Khong Phi Nga: See Vo
Phi Thi Dc: See Canh Dc. Thng, Kho, Khong, Vo Nga.
Phi Thi Thc: Vikalabhjana (skt&p)An sau Phi Thng Phi Vo Thng Cu: Neither
gi ngoTo eat out of regulation hours (after- permanent nor impermanentNgoai ao cho rang
noon). than co khac nen la phi thng; nga th khong
Phi Thi Thc Hoc X: Vikalabhjana (skt&p) khac nen la phi vo thngNeither permanent
See Phi Thi Thc. nor impermanent; that the body is impermanent,
Phi Thuyet Pha: V thu toa ang oi ap vi ai but the ego not impermanent.
chung, ot nhien a ra phap cu c yeu e khieu Phi Thng Phi Vo Thng Sac: Sac la khong
chien mot cuoc ban luan khac ve ThienThe (phi) thng cung khong (phi) vo thngForm is
head monk and other monks are questioning and neither permanent nor impermanent.
answering on the important meaning or aim of Phi Thng Phi Vo Thng Tng: Tng la phi
Zen. He suddenly turns around to provoke another thng phi vo thngPerception is neither
Zen argument. permament nor impermanent.
Phi Thc: See Phi Thi Thc. Phi Tch: Du TangFlying staff, synonym for a
Phi Thc Phi Phi Thc: Neither reality nor travelling monk.
unrealityReality co ngha la khong thc cung Phi Tnh: Cac loai khong co tnh thc nh co cay,
khong phi thc, hay khong the nay cung khong aNon-sentient objects such as grass, wood, or
the kia. Thc ngha la chung ta nhan thc cac stoneSee Vo Tnh Chung Sanh.
s vat ung nh chung thc s o. Phi thc Phi Tnh Thanh Phat: Hoc thuyet cua Vien Giao
ngha la chung ta nhan thc chung khong ung nh lap ra cai ngha cac loai co cay eu tr thanh Phat
chung o. Xem mot s vat cu the nh la chac (Vien Giao cho rang Phat tnh trung ao co khap

phap gii bat ke hu tnh hay phi tnh, nhng do
me muoi ma thay hai phap phan biet, nhng sac
tam ch la mot ai giac)The insentient becomes
Buddha, a tenet of the Complete Teaching, i.e. the
doctrine of pan-Buddha.
Phi Trach Diet: Apratisamkhyanirodha (skt)
Cessation without knowledgeS cham dt v
khong con nhan sinh nghiep. S tch diet xay ra
ma khong can co nhng no lc hay s tch diet
c tao ra do khuyet duyen. oan diet khong
bang tri thc, ngha la do s oan diet t nhien cua
nguyen nhanExtinction due to lack of a
productive cause. An annihilation taking place
without premeditated efforts or an extinction
caused by the absence of a productive cause.
Cessation without knowledge, i.e., through the
natural cessation of the causes.
Phi Trach Diet Vo Vi: Aprati-samkhya-nirodha
(skt)Non-analytical cessationPhap vo vi
khong con tanh phan tach na (phap tch diet
khong nh nang lc chon la cua chanh tr ma nh
s thieu sanh duyen)Extinction not obtained
by knowledge but by nature.
Phi Trc: Chang nhng, khong nhng... ma con
Not only... but also.
Phi Trc (?-1063): Ten cua mot v danh Tang
Trung Hoa vao thi nha Lieu (907-1124)Name
of a Chinese famous monk who lived in the Liao
Dynasty in China.
Phi T Lng: Hishiryo (jap)Get rid of wrong
thoughtsTheo chnh thong giao, Phi T Lng
co ngha la khong phan biet ly luan. Theo Thien
Tong, Phi T Lng co ngha la dep bo ta kien
(giai phong tam thoat khoi ch hanh). Theo Canh
c Truyen ang Luc, quyen XIV, ngay no, co
mot v Tang hoi Dc Sn: "Con co cho ng, xin
thay giai dum." S ap: "i khi thng ng, ta
se giai cho." Chieu en, S thng ng, ai
chung a tap hop xong, S noi: "Hom nay co thay
muon ta quyet nghi au?" V Tang bc ra khoi
chung va ng trc mat S. Tc th S bc
xuong thien sang nam lay v Tang, bao: "Nay ai
chung, thay nay co cho nghi ay." Roi S buong v
Tang ra, va lui ve phng trng. V Tang i theo
S va hoi: "The nao la ng ng suy ngh?" S ap:
"Suy ngh cai khong the suy ngh." V Tang lai
hoi: "Lam sao con suy ngh cai khong suy ngh
c?" S ap: "Phi t lng."According to the
3167
Orthodox or teaching sects, not to discriminate, or
reason out.According to the Chan sect, to get rid
of wrong thoughts (by freeing the mind from
active operation). According to the Records of the
Transmission of the Lamp (Chuan-Teng-Lu),
Volume XIV, one day, a monk asked Yueh-Shan,
"I have a doubt which I wish you would settle."
Yueh-Shan replied, "Wait till the time comes for
my sermon when I will settle it." The evening
came, the master appeared in the hall, the monks
were all gathered. Yueh-Shan asked, "Where is
the monk who wished today to have his doubt
settled?" The monk came out of the gathering and
stood before the master. The master thereupon
came down from his chair, and seizing the monk
said, "O monks, here is one who has a doubt."
Releasing him then, the master went back to his
room. The monk followed him to the abbot's room
and asked, "What is a vague doubt?" He replied,
"Think of the unthinkable." The monk asked,
"How can I think of the unthinkable?" He replied,
"Get rid of wrong thoughts."
Phi T Lng e: See Phi T Lng.
Phi Tc: Khong phai the tuc, y noi xuat gia
RenunciationSee Xuat Gia.
Phi Tng: Vt ra ngoai vong suy ngh hay
khong suy nghBeyond the condition of thinking
or not thinking, of active consciousness or
unconsciousnes.
Phi Tng Phi Phi Tng Hu: Loai hu tnh
khong co tng ma cung khong co khong tng
Neither-percipient-nor-non-percipient becoming,
the kind of becoming possessed of neither
perception nor non-perception.
Phi Tng Phi Phi Tng Thien:
Naivasamjnanasamjnayatana (skt)Phi Hu
Tng Phi Vo Tng ThienHu nh Thien
Tri T Khong Thien hay tri vo sac th t (tang
cao nhat trong tam gii), ni khong con suy ngh
hay khong suy ngh nh i vao thien nh cc ky
tnh dieu. Mc o thien nh cua Phi Tng Phi
Phi Tng x dan en tai sanh vao coi Tri vo
sac, van cha hoan toan giai thoat khoi bat kho
The heaven or place where is neither thinking nor
not-thinking. It is beyond thinking, the fourth of
the four Immaterial Heavens (T Khong Thien).
The samadhi or degree of meditation of this leads
 3168

to rebirth in the rupa heaven; which is not entirely Phi Vo Hoc: Nasaiksa (skt)Not beyond study
free from eight forms of distress. Not no longer learningNot nothing more to
Phi Tng Phi Phi Tng X: Realm of neither studyNot the stage beyond study.
perception nor non-perceptionThc tnh bat Phi Y: Ao ca sa tm, c vua ban cho nhng v
ong, diet han s suy ngh hay khong suy ngh Tang ao cao c trongA purple robe, a kind of
The state of neither thinking nor not thinking. kasaya granted to honorable monks by the king.
Phi Tng Phi Phi Tng X nh: The realm of Ph An Thien S Ng Luc: Ng luc cua Thien s
consciouness or knowledge without thought is Ph An, mot v Thien s Trung Hoa, thuoc tong
reachedTrang thai sieu viet thien nh cua Lam Te, vao the ky th XVI. Ng luc c Thien
tng va phi tng. nh tren chang suy tng ma s An Nguyen Long Ky soan va an hanh vao nam
cung chang khong suy tng.The intuitive 1643Zen master Fi-Yin's Records of Teachings.
wisdom Balance in transcendence of thinking and Fi-Yin was the name of a Chinese Zen master, of
not thinkingNeither-thought-nor-no-thought the Lin-Chi Sect, in the sixteenth century. The
concentration. records of teachings were collected by Zen master
Phi Tng Phi Phi Tng X Giai Thoat Tam Yin-Yuan-Lung-Chi (1592-1673) and published in
Muoi: Vt khoi hoan toan Vo s hu x, chng 1643.
va tru Phi tng phi phi tng x. Ni ay moi Ph An Thong Dung Thien S: Ten cua mot v
luyen chap vao hu oi hoan toan b oan tan Thien s Trung Hoa, thuoc tong Lam Te, vao the
bang thien nh. ay la mot trong tam giai thoat, ky th XVIName of a Chinese Zen master, of
hay tam phep thien nh giai thoat khoi sac duc the Lin-Chi Sect, in the sixteenth century.
By transcending the Sphere of No-Thingness, one Ph Gia La Ba La: Pokkhara-smti (p)Ten cua
reaches and abides in the Sphere of Neither- mot v Ba La Mon thi c PhatName of a
Perception-Nor-Non-Perception (neither thought Brahman during the time of the Buddha.
nor non-thought) where all attachments to non- Ph Trng Phong: Ten cua mot v danh Tang
existence have been completely extinguished by Trung Hoa vao thi nha Tuy (581-618)Name of
meditation. Liberation in the state of mind where a Chinese famous monk who lived in the Sui
there is neither thought nor absence of thought Dynasty in China.
(the Sphere of Neither-Perception-Nor-Non- Ph Gia Da: Vajradhatri (skt)N lc cua c
Perception). This is one of the eight types of Ty Lo Gia NaThe wife or female energy of
meditation for removing various attachments to Vairocana.
forms and desiresSee Bat Tam-Ma-a. Ph N: Mot loai co lam tang dinh dng cua sa
Phi Tng Phi Phi Tng X Tam Muoi: S boA grass or herb said to enrich the milk of
nh cua phi tng lan phi phi tng cattle.
Concentration of neither perception nor non- Ph: Piti (p)ZestHan hoan hay hng thu
perception. Theo A Ty at Ma Luan (Vi Dieu Phap), t Ph
Phi Vat Chat: Vo hnh (vo hu s)Immaterial. c rut ra t ong t panayati cua Phan ng co
Phi Vien Lanh: Vach nui cheo leo nguy hiem. ngha la hoan hy hay thch thu. Danh t Piti
Trong thien, t nay ch ca ai thien ma hanh gia thng c dch la Ph hay Hy, ong ung vai tro
phai leo va vt quaA high and dangerous steep cua no nh la mot yeu to trong thien na. Ph tam
cliff. In Zen, the term indicates the pass of Zen thi khac phuc trien cai oan ghet san han. S
that practitioners must climb and overcome. sung sng vui mng vo ngan (thien nh), ay la
Phi Vo: Not inexistentKhong phai khong hien pham chat vui trong tam cua hanh gia a at c
hu hay phi vo c xac nh rang mac dau hien nh thien. Ph la mot trong nhng ca ngo quan
tng khong co chu te, chung khong phai la hoan trong i vao ai giac, v nh o ma chung ta xa bo
toan khong co gNot inexistent is affirmed in i nhng u phien va kho chu cua cuoc song hang
the sense that though phenomena have no ngay cua chung ta. Co nam loai Ph.
substantive Being, they are not complete According to the Abhidharma, Piti derived from
nothingness. the verb panayati meaning to refresh, may be
 3169

explained as delight or pleasurable interest in the oneIndividualOneself only.

object. The term is often translated as rapture, a Phch Chi Ca Phat a: See Chi Phat.
rendering which fits its role as a jhana factor. Phch Chi Phat Tha: See Bch Chi Phat Tha.
Piti inhibits the hindrance of ill-will (vyapada). Phch Lch Hoa: La sam setA thunder fire.
Extreme joy in meditation, a pleasurable quality Phch Loi: To rend as thunderTo thunder.
in the mind that reaches full maturity upon the Phch Quy: Diet quyTo suppress demons.
development of the second level of jhana. Joy is Phch Tr: Loai boTo get rid ofTo suppress.
one of the most important entrances to the great Phiem am: To talk idly.
enlightenment; for with it, we renounce all Phiem e Ca: Santika (skt)See Phien e Ca.
unpleasant things and sorrows in our daily life. Phiem Than Giao: Pantheism.
There are five grades of piti. Phiem Than Luan: Pantheism.
1) Khuddaka Piti (p): Cai vui lam mnh rung
Phien Chuyen: Samsara (skt)Transference
mnh, rn oc (noi da ga)Minor zest which is
Trien ChuyenSee Lu Chuyen.
able to raise the hair on the body.
Phien Dch Danh Ngha Tap: Bo T ien xep
2) Khanika Piti (p): Cai vui thoang qua mau le
loai theo ngon ng dung trong kinh ien theo cach
nh tri chpMomentary zest which is like
goi va duyen cach cua cac t do S Phap Van i
flashes of lightning.
Tong soan vao khoang nam 1150A Dictionary
3) Okkantika Piti (p): Cai vui tran ngap nh song
of Buddhist Technical Terms compiled by Fa-Yun
bien trn len baiShowering zest which
around 1150 A.D. during the Sung dynasty
breaks over the body again and again like
Phien Dch Kinh ien: Translation of sutras
waves on the sea shore.
See Ngu Chung Bat Phien.
4) Ubbega Piti (p): Cai vui thanh thoat em lai
Phien Dch Tam Tang Kinh ien: Translation of
cho hanh gia cam giac nhe nhang nh bong
PitakaPhan phien dch tam tang kinh ien ghi
gon lng l bay theo chieu gioUplifting zest
lai nhng li day cua Phat, co nhieu con so ghi lai
which can cause the body to levitate.
khac nhau ve kinh ienA collection of
5) Pharana Piti (p): Cai vui tham nhuan toan the
translations of writings. The canon, of which there
chau than nh bong bong c thoi phong hay
are catalogues varying in number of contents.
tran lut tran lan lam ngap ca ao ho
1) Vua Lng Vu e cho tong tap kinh ien
Pervading zest which pervades the whole
Phat giao tai vn Hoa Lam, gom 5.400
body as a full-air balloon or as an inundation
quyen: By Liang-Wu-Ti of 5,400 chuan or
fills a cavern.
books.
Ph Bang: Apavada (skt)To calumniateTo
2) Theo Khai Nguyen Thch Giao Luc, gom
defameTo denyTo dispraiseTo refuteTo
5.048 quyen: The Kai-Yuan catalogue
slanderTo speak ill ofTo vilifyNoi xauS
contained 5,048 chuan or books.
ph bang xay ra khi ban chat bat kha hu cua mot
3) Ban co nhat cua Trieu Tien con ghi lai la
menh e c at can ban tren nhng kien giai sai
6.467 quyen: The oldest existing canon is
lam khong c hieu ro rangA refutation takes
believed to be the Korean with 6,467 chuan or
place when the impossible nature of a proposition
books.
based on wrong views is not clear comprehended.
4) Ban i nha Tong gom 5.714 quyen: The
Ph Bang Chanh Phap: Saddharma-pratiksepa
Sung canon has 5,714 chuan or books.
(skt)Slander the true dharmaPh bang Phat
5) Ban i nha Nam Tong gom 5.665 quyen:
phap (toi nay nang nhat vnh vien oa vao a
The South Sung has 5,665 chuan or books.
nguc)To speak ill of the Buddhist doctrinesTo
6) Ban i nha Nguyen Mong gom 5.397 quyen:
slander or deny the truth, i.e. Buddhism.
The Yuan canon has 5,397 chuan or books.
Ph Bang Va Co Chap: Makkha-thambha (p)
7) Ban i nha Minh gom 6.771 quyen: The
Detraction and stubbornessDem pha va co chap.
Ming has 6,771 chuan or books.
Ph Nguyen: Satisfied. 8) Ban i nha Thanh gom 8.460 quyen. Nha
Phch Chi Ca: Pratyeka (skt)Mot mnhEach Thanh a cho in lai tang kinh i nha Minh
 3170

vi kho ln hn nhieu va co phan bo tuc. Bo Phien Quac Ban e Ca: Sandhaka (skt)See
nay mi ay c in lai tai Thng Hai va Phien Quac Ban Trach Ca.
ong Kinh: The Tsing has 8,460 chuan or Phien Quac Ban Trach Ca: Sandhaka (skt)
books. The Tsing dynasty reprinted the Ming Dch la Hoang Mon, mot trong ngu chung bat
canon with supplement; and a new and much nam, ngi nam can khong ay uOne of the
enlarged edition has recently been published five kinds of impotent males or eunuchs, a eunuch,
in Sanghai and Tokyo. sexually impotentSee Ngu Chung Bat Nam.
9) Ban cua Nhat Ban da vao i Nam Tong, Phien Than Giao: Pantheism.
gom 5.665 quyen: The Japanese canon, based Phien Thien: Mot cuoc hanh thien nganA brief
on those of the South Sung, has 5,665 chuan samadhi or meditation.
or books. Phien Lung: Cage of afflictionsCai long phien
Phien Giang ao Hai: Di song lap bien, y noi nao. Duc vong c v nh cai long nhot ke hay i
viec trong aiTo overturn the river and pour out gay phien chuoc naoThe basket of the troublers,
the sea (to make every effort), i.e., a big i.e. the passions.
undertaking. Phien Nao: Klesa or Sam-klesa (skt)Bonno
Phien Kinh: Dch Kinh (t Phan ng)To (jap)AfflictionsDisturbing emotionPhien
translate the scriptures. nao bao gom nhng lo toan tran tuc, nhuc duc,
Phien Phan: Dch t Phan ngTo translate from am me, c muon xau xa, kho au va n au t
Sanskrit. cai nhn sai lam ve the gii. Trong bon ai
Phien Tang: V Tang ngoai quoc, ac biet t nguyen, hanh gia tu thien nguyen triet tieu nhng
Thien Truc hay Tay Vc: A foreign monk, am me lam tr ngai s thanh at ai giac. Phien
especially from India or the WestV Tang co nao cung co ngha la noi au n, u phien, kho
nhiem vu canh gac t vien: A temple warden, or s hay tai ach. Con ng cua cam do va duc vong
watchman. sanh ra ac nghiep (ay chnh la kho au va ao
Phien T: Hoi tng, nh laiTo recollectTo tng cua cuoc song), la nhan cho chung sanh lan
remember. troi trong luan hoi sanh t, cung nh ngan tr giac
Phien Van Phuc Vu: May ma bat thng, y noi ngo. Muon giac ngo trc tien con ngi phai co
tnh cam con ngicung bat thng nh may gang thanh loc tat ca nhng nh ban nay bang
ma vayAs changeable as clouds and rains, i.e., cach thng xuyen tu tap thien nhAfflictions
human affections. include worldly cares, sensual desire, passions,
Phien: Cay quat: A fanMot mieng mong: A unfortunate longings, suffering, pain that arise out
slice (a slip or a card). of a deluded view of the world. In the four great
Phien Dien: Unilateral. vows, an adherent of Zen vows to eliminate these
Phien a La: Sandhila (skt)See e La. passions which obstruct the path to the attainment
Phien e Ca: Santika (skt)Round brazierCon of enlightenment. Affliction also means suffering
goi la San e, mot trong nhng phep Ho Ma cua (pain), sorrow, distress, or calamity. Affliction
Mat giao, dch la Tc Tai Phap, mot nghi thc cau includes delusion, moral faults, passions, and
nguyen tieu tai cua Mat giaoOne of several wrong belief. The way of temptation or passion
different kinds of homa, propitiatory, or producing which produces bad karma (lifes distress and
ease or quiet; a ceremony for causing calamities delusion), cause one to wander in the samsara and
to ceaseSee Ho Ma. hinder one from reaching enlightenment. In order
Phien e Ca ong T: Cetaka (skt)Duta to attain enlightenment, the number one priority is
(skt)Ceti (skt)Duti (skt)Che Tra Ca ong to eliminate these defilements by practicing
TCelestial messengerThien s gia. meditation on a regular basisSee Nh Phien
Phien e: Pandaka (skt)Hoang MonKhong Nao.
co nam canEunuchs. Phien Nao Bang: Bang gia phien nao hay phien
Phien Quac: Sandhaka (skt)See Phien Quac nao nh bang gia ong tren bo eThe ice of
Ban Trach Ca. moral affliction, i.e. its congealing, chilling

influence on bodhi.
Phien Nao Bien D S: Nhng phien toai cua
phien naoFrustrations of afflictions.
Phien Nao Bnh (Benh): The disease of moral
affliction.
Phien Nao-Bo e-Ta Ba-Niet Ban: Klesa-Bodhi-
Samsara-Nirvana (skt)Afflictions (disturbing
emotions)-Enlightenment-Worldly
Extinction of birth and deathPhien nao bao gom
nhng lo toan tran tuc, nhuc duc, am me, c
muon xau xa, kho au va n au t cai nhn sai
lam ve the gii. Phien nao cung co ngha la noi
au n, u phien, kho s hay tai ach. Con ng
cua cam do va duc vong sanh ra ac nghiep (ay
chnh la kho au va ao tng cua cuoc song), la
nhan cho chung sanh lan troi trong luan hoi sanh
t, cung nh ngan tr giac ngo. Bo e co ngha la
toan giac. Thuat ng thng c cac nha phien Buddha who has initiated its purification. People
dch Tay phng dch la Giac Ngo. Trong khi Ta
Ba co ngha la kho nao, lai cung co ngha la phien
luy hay troi buoc, chang c ung dung t tai. The
gii Ta Ba, ni ay day nhng mau thuan, han thu
va bao ong. Ni ma chung ta ang song la mot
the gii bat tnh, va Phat Thch Ca a bat au
thanh tnh no. Con ngi song trong the gii nay
chu phai vo van kho hai v tam oc tham, san, si
cung nh nhng duc vong tran tuc. Cuoi cung,
Niet Ban co ngha la thoat khoi luan hoi sanh t,
cham dt kho au, va hoan toan tch diet, khong
con ham muon hay kho au na (Tch diet hay
diet o). Niet Ban la giai oan cuoi cung cho
nhng ai a dt tr khat ai va cham dt kho au. necessity of destroying the passions in order to
Trong Phat giao, co ba trng phai khac nhau ve
quan iem gia s lien he gia phien nao, Bo e,
Ta ba va Niet Ban. Trng phai Nguyen Thuy
nhan manh en s can thiet phai triet tieu phien
nao e thoat khoi coi Ta ba va at en Niet Ban.
Nhng trng phai cua Phat giao Bac Tong chu
trng chuyen hoa phien nao thanh Bo e ngay
trong coi Ta ba nay. Quan iem cuoi cung cua ca
Thien tong va Mat tong, nhan manh en s ong
nhat gia chung sinh va Phat, gia phien nao va
Bo e, gia Ta ba va Niet Ban, v t quan iem
cu canh chang co g d biet gia tnh va bat tnh.
Theo Thien tong, hanh gia muon at c giac
ngo trc tien con ngi phai co gang thanh loc tat
ca nhng nh ban nay bang cach thng xuyen tu
tap thien nhAfflictions include worldly cares,
3171
sensual desire, passions, unfortunate longings,
suffering, pain that arise out of a deluded view of
the world. Affliction also means suffering (pain),
sorrow, distress, or calamity. Affliction includes
delusion, moral faults, passions, and wrong belief.
The way of temptation or passion which produces
bad karma (lifes distress and delusion), cause one
world- to wander in the samsara and hinder one from
reaching enlightenment. Bodhi means awakening
or the illuminated or enlightened mind or Perfect
wisdom. A term that is often translated as
enlightenment by Western translators. While
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. The world in which
we live is an impure field, and Sakyamuni is the
in this world endure many sufferings stemming
from three poisons of greed, anger and delusion as
well as earthly desires. Finally, Nirvana means the
extinguishing or liberating from existence by
ending all suffering. So Nirvana is the total
extinction of desires and sufferings, or release
(giai thoat). It is the final stage of those who have
put an end to suffering by the removal of craving
from their mind. In Buddhism, there are three
different schools of thought in Buddhism
concerning the relationship between the klesas
(afflictions, passions or desires) and Bodhi,
Samsara, and Nirvana. Theravada stresses the
escape Samsara and to attain Nirvana. Northern
schools (Mahayana) advocates the transformation
of the passions into Bodhi right here in this
Samsara world. The last view is held by both the
Tantra and Zen; that view emphasizes the identity
of the sentient being and the Buddha, of the
passions and Bodhi, and of Samsara and Nirvan,
since from the ultimate viewpoint there is no
difference between the pure and the the impure.
According to Zen schools, in order to attain
enlightenment, the number one priority is to
eliminate these defilements by practicing
meditation on a regular basis.
Phien Nao Bon Khong: Phien nao von la
khongAfflictions are inherently empty.
Phien Nao Bon Lai Khong Tch: Phien nao von

trong khongAfflictions are originally empty.
Phien Nao Bon Vo: Phien nao von la khong
Afflictions are inherently non-existent.
Phien Nao Cau: S van uc cua phien naoStain
of afflictions.
Phien Nao Chung: Hat giong (mam mong) phien
naoSeeds of affliction.
Phien Nao Chng: Klesavarana (skt)
Affliction obstaclesHindrances of affliction
Obscuration due to afflictionObstacles of
AfflictionsNhng tr ngai gay phien nao hay
chng gay nen bi duc vong, ham muon, han thu
va ngu si (nhng tr ngai gay phien nao). Chng
ngai la nhng can tr do phien nao gay ra. Nhng
duc vong va ao tng lam tang tai sanh va tr ngai
Niet banHinderers or barriers caused by
passions, desires, hate, stupidity. Afflictive
hindrances or affliction obstacles. The passions
and delusion which aid rebirth and hinder entrance
into nirvana.
Phien Nao Chng Cap S Tri Chng:
Klesavarana and jneyavarana (skt)Nhng
chng ngai gay nen bi phien nao va tri thc
Hindrances caused by evil passions and by
intellection.
Phien Nao Diet: Klesakshaya (skt)Diet Tan
Phien NaoExtinction of the passions or
afflictions.
Phien Nao Diet Tnh: S diet tr (thanh tnh hoa)
cac phien naoTranquilization of afflictions.
Phien Nao D: Nhng nao phien con sot lai trong
tam giiThe remnants of illusion after it has
been cut off in the realm of desire, form and
formlessness.
Phien Nao a: Co nhieu phien naoAbundant
afflictions.
Phien Nao ao: Path of afflictionCon ng
cua duc vong a en ac nghiepThe path of
misery, illusion, mortalityThe way of
temptation or passion in producing bad karma.
Phien Nao oan: Cat t phien naoAfflictions
are eliminated.
Phien Nao oc: Phien Nao TrcImpurity of
afflictionBan chat o nhiem bat tnh cua phien
nao, mot trong nam ocThe impurity or defiling
nature of the passions, one of the five kinds of
impuritySee Ngu oc.
Phien Nao Gay Ra Bi Nga Man Va Ai Ky :
3172
Affliction of pride and self-love.
Phien Nao Gay Ra Bi Si Me: Afflictions of
delusion.
Phien Nao Giai Thoat: Giai thoat khoi phien
naoLiberation from affliction.
Phien Nao Ha: Phien nao co the lam troi dat
ngi va tri trong ba coi The river of moral
affliction which overwhelms all beings in the three
realms.
Phien Nao Hai: Phien nao cua chung sanh sau
rong nh bien caThe ocean of moral affliction
which engulfs all beings.
Phien Nao He: Binding by afflictionsB phien
nao troi buoc.
Phien Nao Hoac: Mula-klesa (skt)Can Ban
HoacCan Ban Phien NaoAfflictive distress
Afflictive passionAfflictive temptation
Afflictive trouble.
Phien Nao va Kho au: Affliction and suffering.
Phien Nao Khong Tanh: Ban chat cua phien nao
la khongNature of afflictions is empty.
Phien Nao Lam: Rng phien naoThe forest of
moral affliction.
Phien Nao Ma: Army of maraDemonic
afflictionsDemon of afflictionsThe mara of
the passionsSee Ma Phien Nao.
Phien Nao Ne: Mud of afflictionPhien nao nh
bun, t ni o nhng canh sen giac ngo vn
lenThe soil or mud of moral affliction, out of
which grows the lotus of enlightenment.
Phien Nao Ngai: Nhng tr ngai gay ra phien
nao. ay la mot trong hai tr ngai. Phien nao kien
t lam roi loan than tam, tr ngai che lap ng
vao niet banAfflictive obstruction or the
obstruction of temptation or defilement to
entrance into nirvana peace by perturbing the
mind, one of the two obstructions.
Phien Nao Ngai Tr Ngai: Phien nao chng va
s tri chngAfflictive obstruction and
Cognitive obstructionSee Phien Nao Ngai and
Tr Ngai.
Phien Nao Nghiep: Nghiep gay ra phien nao
Afflicted karma.
Phien Nao Nghiep Kho: Hoac Nghiep KhoDo
phien nao tham san si ma tao ra nghiep thien ac.
V a co cac nghiep thien ac ma phai cam nhan
cac qua kho vui cua ba coi, roi than phai chu cai
kho qua o tiep tuc tao ra nghiep phien nao. Cac
 3173

phien nao nh tham, san, si th goi la hoac; nhng Phien Nao Thc: Nyon-yid (tib)Klesa
viec lam thien ac y vao cai hoac nay goi la consciousness.
nghiep; lay nghiep nay lam nhan sinh t niet ban Phien Nao Tran Ai: Bui phien naoDust of
goi la khoThe suffering arising out of the afflictions.
working of the passions, which produce good or Phien Nao Tran: ao quan phien nao va cam
evil karma, which in turns results in a happy or doThe army of temptations, tempters, or
suffering lot in one of the three realms, and again allurements.
from the lot of suffering (or mortality) arises the Phien Nao Trc: Klesa-kasayah (skt)
karma of the passions. The pains arising from a Afflictive turbidityPhien Nao ocImpurity of
life of illusion, such as greed, hatred, ignorance. afflictionBan chat o nhiem bat tnh cua phien
Phien Nao va O Nhiem: Affliction and naoThe impurity or defiling nature of the
defilement. passionsSee Ngu oc.
Phien Nao Pham: Categories of afflictionsCac Phien Nao Tuy Mien: Tendencies for affliction
loai phien nao. Khuynh hng ri vao phien nao.
Phien Nao Pham Biet: Nhng loai phien nao Phien Nao Tuy Mien Hu: Hien hu co khuynh
khac bietDistinct categories of affliction. hng b phien naoLatently defiled existence.
Phien Nao Quan: Army of afflictionsThe army Phien Nao Tc Bo e: Afflictions are bodhi
of temptations, tempters or allurements. Theo Phat giao ai tha, ac biet la tong Thien
Phien Nao Ron Rang: Full of afflictions and Thai, phien nao va bo e la hai mat cua ong tien,
disturbances. khong the tach ri cai nay ra khoi cai kia. Khi
Phien Nao Sai Biet: S khac biet gia cac loai chung ta nhan biet rang phien nao khong co t
phien naoDistinction between different types of tanh, chung ta se khong vng mac vao bat c th
afflictions. g va ngay tc khac, phien nao a bien thanh Bo
Phien Nao S Tri: Phien nao va cac tr ngai cho e (khi biet vo minh tran lao tc la bo e, th
hieu bietAfflictive and cognitive hindrances. khong con co tap e ma oan; sinh t tc niet ban,
Phien Nao S: Occurence of affliction. nh the khong co diet e ma chng)The passion
Phien Nao Tang: Goc cua phien nao, ni cha or moral afflictions are bodhi. The one is included
nhom phien nao ue nhiemAffliction store, the in the other. According to the Mahayana teaching,
store of moral affliction or defilement. especially the Tien-Tai sect, afflictions are
Phien Nao Tanh: Co tnh chat gay ra phien nao inseparable from Buddhahood. Affliction and
Afflictive (a). Buddhahood are considered to be two sides of the
Phien Nao Tac: Giac phien nao lam ton hai tuc same coin. When we realize that afflictions in
menh, lam ton thng phap thanTemptation or themselves can have no real and independent
passion, as a thief injuring the spiritual nature. existence, therefore, we dont want to cling to
Phien Nao Tam: Afflicted mind. anything, at that very moment, afflictions are
Phien Nao Tan: Cui phien nao, b la tr tue ot bodhi without any difference.
sachThe faggots of passion, which are burnt up Phien Nao va Vong Tng: Affliction and
by the fire of wisdom. delusion.
Phien Nao Tan: S cham dt phien nao Phien Nao Vo Tan The Nguyen oan: Nguyen
Extinction of afflictions. diet tr vo so phien naoVowing to eliminate
Phien Nao Tap: Tap kh cua phien nao, du a inexhaustible afflictions.
oan tan phien nao nhng tap kh cua no van Phien Nao Xa: Giving up of the passions and
conThe habit or influence of the passions after delusions.
they have been cut off. Phien Trc: To be entangled in a tangle.
Phien Nao Tap Kh: Cac thoi quen gay ra phien Phiet: Liec matA glance.
nao hay lc cua phien naoAfflictive karmic Phiet a: Mot tt tac hay nhay matAn
impressionsKarmic impression of affliction. instantQuickly.
 3174

Phiet: Kaula (skt)A ferryboatChiec beMot Phiet To Ch: Vasuki (skt)Con goi la Hoa Tu
ngi ang tron chay khoi tay bon cp i en gap Ch, hay Long VngLord of snakes, or nagas.
phai mot khoang nc bao la trc mat. Ngi ay Phiet To Mat at La: Vasumitra (skt)Con goi
biet rang b ben nay nguy hiem va b ben kia an la Ba Tu Mat a, Ba Tu Mat a La, Hoa Tu Mat
toan. Tuy nhien, khong co tau thuyen g e i en a, ten tieng Phan la The Hu hay Thien Hu Bo
b ben kia. Nen ngi ay nhanh nhen gom gop Tat. Theo Eitel trong Trung Anh Phat Hoc T
nhanh la lam mot chiec be, va vi chiec be, ngi ien, Phiet To Mat at La c mo ta nh la mot
ay a qua b ben kia mot cach an toan. Chanh Tang s thuoc phai ai Chung Bo, ngi bac
ao c day bi c Phat cung giong nh chiec Thien Truc. Trc kia theo ngoai ao Micchaka
be. No co cong nang a chung ta t ben b kho song i phong ang, nhng ve sau quy-y Phat va
au phien nao en b ngan vo u. Trong Phat giao tr thanh v Thng Thu trong lan ket tap kinh
ai Tha, giao phap giong nh chie c be; khi cu ien lan th t di trieu vua Kaniska, la to th
canh b ngan a en, th be cung phai bo lai sau bay tai An oAccording to Eitel in the
lng. Giao phap khong phai la cu canh ma ch la Dictionary of Chinese-English Buddhist Terms,
phng tien thoi. Theo Kinh An du Con Ran, c Vasumitra is described as a native of northern
Phat day: Giao phap cua ta nh chiec be e vt India, converted from riotous living by Micchaka,
qua ch khong phai e nam gi.A man who was a follower of the Sarvastivadah school,
was escaping from a group of bandits came to a became president of the last synod for the revision
vast stretch of water that was in his way. He knew of the Canon under Kaniska, was seventh
that this side of the shore was dangerous and the patriarch, and wrote the Abhidharma-prakarana-
other side was safe. However, there was no boat pada sastra.
going to the other shore, nor was there any bridge Phieu Kch Van Trang Than: Wind Striking
for crossing over. So he quickly gather wood, Cloud Banner Deity (Spirit).
branches and leaves to make a raft, and with the Phieu Tng: Inferential forms, as fire is inferred
help of the raft, he crossed over safely to the other from smoke.
shore. The Noble Eightfold Path taught by the Phieu Mao T: Chiec mu cua v Tang oi khi tri
Buddha is like the raft. It would take us from the lanhA monk's winter hat.
suffering of this shore to the other shore of no Pho Chuc: Fuzoku (jap)Pho thac hay giao pho,
suffering. In Mahayana Buddhism, the teaching is em vat trao goi la pho, em viec trao goi la chuc:
likened a raft; when the goal, the other shore, is 1) Pho: To deliver (things).
reached, then the raft is left behind. The form of 2) Chuc: To entrust to (work).
teaching is not final dogma but an expedient Pho C: Thuyet phap theo can c cua chung sanh
method. According to the Discourse on the Water (nh hot thuoc theo benh)To go or to preach
Snakes Parable, the Buddha taught: My teaching according to the need or opportunity.
is like a raft for crossing over, not for carrying. Pho a: Bhutah (skt)Mot phai kho hanh luc nao
Phiet Du: Metaphor of the raftTh du ve chiec cung boi tro ay mnhA sect of asetics who
be. Phap cua Phat nh chiec be, sang song roi th smeared themselves with ashes.
be nen bo, en b cua Niet Ban th chanh phap Pho ai S: Fudaishi (jap)Fu-ta-shihSee
con nen bo ha huong phi phap. Cho nen noi tat ca Thien Hue ai S and Pho ai S Giang Kinh.
cac phap c noi ra eu goi la phiet du, ch la Pho ai S Giang Kinh: Mahasattva Fu Ta Shih
phng tien giup ao b ngan ma thoiRaft Expounds the ScriptureTheo th du th 67 cua
parableBuddhas teaching is like a raft, a means Bch Nham Luc. Lng Vo e thnh Pho ai S
of crossing the river, the raft being left when the giang kinh Kim Cang. ai S len toa ngoi vo ban
crossing has been made. mot cai, bc xuong. Vo e ngac nhien, Ch Cong
Phiet Ta T: Vatsiputra (skt)S to cua Mau T hoi: "Be ha hoi chang?" Vo e noi: "Chang hoi."
BoFounder of the Vatsiputra sect. Ch Cong noi: "ai S giang kinh xong." Theo
Phiet To Ban au: VasubandhuSee Thien Vien Ngo trong Bch Nham Luc, Lng Cao To ho
Than. Tieu, huy la Dien, t Thuc at, lap cong nghiep

cho en noi ngoi nha Te. Sau khi tc v, ong rieng
chu nam kinh giai ngha, knh th Lao T rat mc,
tanh tnh ch hieu. Mot hom, ong suy ngh ve phap
xuat the e en n cha me, lien bo ao Lao theo
ao Phat. Ong tho gii Bo Tat vi Phap s Lu
c, mac ao ca sa giang kinh Phong Quang Bat
Nha e en n cha me. Khi ay, Ch Cong, Pho ai
S hien d hoac chung, b giam trong kham. Ch
Cong phan than du hoa trong thanh ap, mot hom,
vua nhan biet cam ngo va rat knh trong. Ch Cong
co nhng hanh tham ho an hien khong the lng.
Tai Vu Chau co ai S nui Van Hoang, t tay
trong hai cay goi la Song tho, t xng ng lai
Thien Hue ai S. Mot hom, ong bien th sai e
t dang len cho vua. Trieu than cho ong khong co
t cach quan than nen chang nhan. ai S sap vao
trong thanh Kim Lang ban ca. Vo e thnh Ch
Cong giang kinh Kim Cang. Ch Cong tau: "Ban
ao khong the giang, trong ch co Pho ai S hay
giang kinh nay." Vua ha chieu mi ai S vao
cung cam. Pho ai S a len giang toa, vo ban
mot cai roi xuong toa. Khi ay lien xo nhao khoi
thay mot trng roi bi. Lai b Ch Cong noi: "Be
ha hoi chang?" Vua noi: "Chang hoi." Ch Cong
tau: "ai S giang kinh xong." The la mot ngi
lam au mot ngi lam uoi. Ch Cong noi the ay,
mong thay Pho ai S khong? Nhat ang la ua
tinh hon, cai nay that la ky ac, tuy la ran chet,
kheo ua cung song. a la giang kinh, sao khong
ai cng lam hai ba phan nh bnh thng Toa
Chu noi: "The Kim Cang kien co, moi vat khong
the hoai, dung no sac ben hay dep muon vat."
Giang thuyet nh the mi goi la giang kinh. Tuy
vay, qu v au chang biet Pho ai S ch nam en
cay chot, lc bay mui nhon, khien ngi biet cho
ri, chat chang v ong vach ng van nhan rat tot.
B Ch Cong chang biet tot xau, noi ai S giang
kinh xong. Chnh la hao tam ma khong c bao
tot. Nh mot chung ru ngon, b Ch Cong lay
nc che vao. Nh mot noi canh, b Ch Cong
lm mot vien phan chuot bo vao lam d roi. Hay
noi a chang phai giang kinh, cu canh goi la g?
Ve sau nay, Thien s Thach Sng S Vien (T
Minh S Vien) bnh: "That vay, s im lang cua
Duy Ma Cat va Pho ai S chnh la mac nh loi
chan ong tri at." Lang le khong li nh vay
khong phai la inh tai nhc oc lam sao? Neu vay
th bay gi chung ta cung cam mieng cho xong,
3175
toan bo vu tru vi nhng am y cua no eu b chm
lm trong s vang lang tuyet oi. Nhng hanh gia
tu Thien nen luon nh rang s bat chc se khong
bien c con ech thanh chiec la xanh c. He
khong co tnh sang tao la khong co Thien. Co
ngi se noi rang: "a qua tre roi, mui ten a ri
khoi day cung." Khong, hi cac hanh gia tu Thien,
khong co g la qua tre, hay t quay ve vi chnh
mnh va t mnh tu tap va sang tao. o la tat ca
nhng g ma chung ta can phai lam According to
example 67 of the Pi-Yen-Lu, Emperor Wu of
Liang requested Mahasattva Fu to expound the
Diamond Cutter Scripture. The Mahasattva shook
the desk once, then got down off the seat.
Emperor Wu was astonished. Master Chih asked
him, "Does Your Majesty understand?" The
Emperor said, "I do not understand." Master Chih
said, "The Mahasattva Fu has expounded the
scripture." According to Yuan-Wu in the Pi-Yen-
Lu, Emperor Wu, the founder of the Liang
Dynasty, was of the Hsiao clan. His name was
Yen and his nick name was Shu Ta. By the deeds
he accomplished, he came to secure the
abdication of the Ch'i Dynasty. After he had
assumed the throne, he made new commentaries
on the Five Confucian Classics, to expound them.
He served Huang Lao (Taoism) very faithfully,
and his nature was most filial. One day he thought
of attaining the transmundane teaching in order to
requite his parents' toil. At this point he abandoned
Taoism and served Buddhism. Then he received
the Bodhisattva precepts from the Dharma Master
Lou Yueh. He put on Buddhist vestments and
personally expounded the Light-emitting Wisdom
Scripture to recompense his parents. At the time,
the Mahasattva Master Chih, because he
manifested wonders and confused people, was
confined in prison. Master Chih then reproduced
his body and wandered around teaching in the
city. The emperor one day found out about this
and was inspired. He esteemed Chih most highly.
Master Chih time and again practiced protective
concealment; his disappearances and appearances
were incomprehensible. At that time there was a
Mahasattva in Wu Chou, dwelling on Yun Huang
Mountain. He had personally planted two trees
and called them the "Twin Trees." He called
himself the "Future Mahasattva Shan Hui." One
 3176
day he composed a letter and had a disciple
present it to the emperor. At the time, the court
did not accept it because he had neglected the
formalities of a subject in respect to the ruler.
When the Mahasattva Fu was going to go into the
city of Chin Ling (Nanking, the capital of Liang)
to sell fish, at that time the emperor Wu happened
to request Master Chih to expound the Diamond
Cutter Scripture. Chih said, "This poor wayfarer
cannot expound it, but in the market place there is
a Mahasattva Fu who is able to expound the
scripture." The emperor issued an imperial order
to summon him to the inner palace. Once
Mahasattva Fu had arrived, he mounted the
lecturing seat, shook the desk once, and then got
down off the seat. At that moment, if emperor Wu
had pushed it over for him, he would have avoided
a mess; instead he was asked by Master Chih,
"Does Your Majesty understand?" The emperor
said, "I do not understand." Master Chih said, "The
Mahasattva has expounded the scripture
thoroughly." This too is one man acting as the
head and one man acting as the tail. But when
Master Chih spoken in this way, did he after all
see Mahasattva Fu, even in a dream? Emperor
gives play to their spirits, but this one is
outstanding among them. Although it is a deadly
snake, if you know how to handle it, you'll still be
alive. Since he was expounding the scripture, why
then did he not make the general distinction into
two aspects, just as ordinary lecturers say, "The
substance of the Diamond is hard and solid, so that
nothing can destroy it; because of its sharp
function, it can smash myriad things." Explaining
like this could then be called expounding the
scripture. People hardly understand: the
Mahasattva Fu only brought up the transcendental
mainspring and briefly showed the swordpoint, to
let people know the ultimate intent, directly
standing it up for you like a mile-high wall. It was
only appropriate that he should be subject to
Master Chih's ignorance of good and bad in
saying, "The Mahasattva has expounded the
scripture thoroughly." Indeed, he had a good intent
but didn't get a good response. It was like a cup of
fine wine, which was diluted with water by Master
Chih; like a bowl of soup being polluted by Master
Chih with a piece of rat shit. But tell me, granted
that this is not expounding the scripture, ultimately
what can you call it? Zen master Shih-shuang
Ch'u-yuan remarked, "Thundering, indeed, is this
silence of both Vimalakirti and Fu Ta-shih." Was
this keeping the mouth closed really so deafening?
If so, we should hold the tongue now, and the
whole universe, with all its hullabaloo and
hurlyburly, is at once absorbed in this absolute
silence. But Zen practitioners should always
remember that mimicry does not turn a frog into a
green leaf. Where there is no creative originality
there is no Zen. Someone will say, "It's too late
now, the arrow has gone off the string." No, it is
never too late, Zen practitioners, just turn back
into yourselves and practice and be creative for
yourselves. That's all you need to do.
Pho ai S Ng Luc: Ng luc cua Thien Hue ai
SShan-hui Ta-shih's Records of Teachings
See Thien Hue ai S.
Pho ng: Qua ngSee Thng ng.
Pho Hap: Shan-hui Ta-shihSee Thien Hue ai
S.
Pho Hoa Ngoai ao: Mot trong luc ngoai ao kho
hanh. Nhom nay nhay vao la e t thieu song
(cho rang ay la nhan chng ac ao qua) . Ho
thng dung nam th la nong e thieu nng
than mnh, hay t du ng la e hanh xacAscetics
who burn themselves alive, one of the six kinds of
heterodox setcs. They used self-immolation, or
self-torturing by fireSee Luc Kho Hanh.
Pho Lieu: V pho tru tr trong t vien Deputy in
a monastery.
Pho Phap: Truyen trao thien phapThe handing
down of ZenThe transmission of Zen.
Pho Phap Tang: Sau khi c Phat nhap diet, th
ton gia Ma Ha Ca Diep a cung vi 24 v trng
lao khac ket tap phap tangThe work explaining
the handing down of Sakyamunis teaching by
Mahakasyapa and the elders, twenty-four in
number.
Pho Phat: Truyen trao cho cay phat t cua thay
To hand down the master's duster.
Pho Tai: Thi ky th t trong nam thi ky c
tong Thien Thai e cap: thi Bat Nha keo dai 22
nam, trong o c Phat muon giao pho phap tai
ai Tha cho hang Thanh Van Tieu Tha The
fourth period in the five periods mentioned by the
T'ien-T'ai Sect: the Prajna period for twenty-two

years in which the Buddha just wanted to entrust
the riches of the Law (the law as wealth) for the
Sravakas of the Hinayana.
Pho Thnh: ap lai li mi cua th chu ma pho of windWind elementGio (nhng chat hi
hoiTo go in response to an invitationTo go to
invite.
Pho T: Giam TA warden monk in a
monasteryS Tri S hay v s trong coi moi viec
trong t vienThe warden or superintendent of a
monastery, especially the one who controls its
material affairs.
Phoc Da Phe: Vayave (skt)Ten mot v than
gioName of a god of wind.
Phoc Du Thien: Phong ThienVayu or wind
heaven.
Phoc Lo Na Thien: Thuy ThienVaruna or
Water heaven.
Phoc Xoa: Vaksu (Oxus)Phoc XoPhoc Xoa,
phat nguon pha Tay ho A Na Ba ap Ta, chay ra
bien pha Tay BacOriginated from the West of
the lake Anavatapta, flows to the sea in the
NorthwestSee T Ha.
Phong Bat Quy: Bat quyDrought-ghostTham
sac gay toi, gap gio thanh hnh, lam cac loai Bat
QuyIf it was greed for lust that made the person
commit offenses, then, after he has finished
paying for his crimes, he takes shape when he
encounters the wind, and he is called a drought-
ghost.
Phong Bat ong, Thao Bat Dao: Gio khong thoi
th co khong lay ong, y noi moi th eu co
nguyen nhan cua noWhen the wind does not
blow, the grass stays motionless, i.e., everything
has a cause.
Phong B: Than theBody (skin bag).
Phong Bien X: Wind-Kasina.
Phong Bnh Lang Tnh: Gio yen song lang, y noi
cai tam yen tnh, khong con b quay ong bi vong
tngUnruffle sea, a tranquil mind, which is not
disturbed by deluded thoughts.
Phong Can: Ten cua mot v Thien s Trung Hoa
vao thi nha ng (618-907)Name of a
Chinese Zen master who lived in the T'ang
Dynasty in China.
Phong Chuc: See Phong ang.
Phong Chuc Tan Nien: Nen tan nam tan, y noi
tuoi giaDying torch and ending year, i.e.,
declining years or old age.
3177
Phong Cuong T: Ngi ienAn insane person.
Phong ai: Vayu (skt)Vayo (p)Vayodhatu
(skt)Vayudhatuh (skt)Air elementElement
thng lay chuyen, hi trong bao t, hi trong ruot,
hi trong phoi). Gio la thanh phan chuyen ong
trong than the. Sau khi ta chet roi th hi th dt
bat, than the cng v phong ai a ngng khong
con lu hanh trong c the na. Gio c coi nh la
mot trong bon con ran oc trong gio am ch t ai
trong than the (tao nen than the con ngi)Air,
wind, motion, or energy of motion. Air element is
the element of motion in the body. After death,
breathing ceases, body functions become catatonic
or completely rigid because the great wind no
longer works within the body. Air is considered as
one of the four poisonous snakes in a basket which
imply the four elements in a body (of which a man
is formed)See T ai.
Phong ao: Cay ao gio, hay gio nh ao cat, y
noi cuoc song cua con ngi la s tien gan en cai
chet va nhng kho au nh dao cat trong than lam
tan hoai than nay (mot ngay ta song la mot ngay
ta chet, la mot ngay ta i gan en nha mo; e roi
luc menh chung, gio trong c the dao ong manh
nh dao cat, phan giai than the, noi kho nay nao
khac chi ao cat)The wind knife, i.e. approach
of death and its agonies.
Phong ang: S phu du cua the gii va con ngi
v nh ngon en trc gioAs a lamp or candle in
the wind, such is evanescence of the world and
man.
Phong ien: Ten cua v Thien s Trung Hoa vao
cuoi thi nha Minh au thi nha Thanh (vao
khoang gia the ky th XVII)Name of a
Chinese Zen master who lived in the end of the
Ming dynasty and the beginning of the Ch'ing
dynasty in China (in the middle of the seventeenth
century).
Phong ong, Phn ong: The wind is moving
or the flag is moving?See Gio ong, Phn
ong.
Phong Gii: Wind or Air elementPhong ai
GioCoi gio co tnh chuyen ong (a thuy hoa
phong co the gi lan nhau ma tao ra sac)The
realm of wind, or air, with motion as its
principleSee T ai.
Phong Hau Tien Sinh: Ten cua mot v te tng

thi Trung Hoa co aiFeng-Hou, name of a
commanding general in ancient China.
Phong Hoa V Tan: Wind and fire that have not
yet dispersedSee Hoa Phong V Tan.
Phong Hoi: See Phong Van Hoi.
Phong Huyet Dien Chieu Thien S (896-973):
Fuketsu-Ensho (jap)Feng-hsueh Yen-chao
(Wade-Giles Chinese)Fengxue
(Pinyin Chinese)Ten cua mot v Thien s Trung
Hoa vao the ky th mi. Hien nay chung ta co
nhieu tai lieu chi tiet ve Thien S Phong Huyet
Dien Chieu nh bo Truyen ang Luc, quyen XIII.
Tuy nhien, chung ta bat gap v Thien s nay vi
mot so chi tiet ly thu ve ong trong Vo Mon Quan
(tac 24) va Bch Nham Luc (tac 38 va 61). Ong la
e t va truyen nhan cua thien s Nam Vien Hue
Ngung, va la thay cua thien s Thu Sn Tnh
Niem, thuoc dong Lam Te Ngha HuyenZen
Master Feng-Hsueh-Yen-Chao, name of a
Chinese Zen master in the tenth century. We do
have a lot of detailed documents on this Zen
Master, i.e, the Records of the Transmission of the
Lamp (Chuan-Teng-Lu), Volume XIII. However,
we encounter Feng-hsueh in example 24 of the
Wu-Men-Kuan as well as in examples 38 and 61
of the Pi-Yen-Lu with some interesting
information on him. He was a student and dharma
successor of Nan-Yuan-Hui-Yung and the master
of Shou-Shan-Sheng-Nien in the lineage of Lin-
Chi-I-Hsuan.
Thi tre tuoi Phong Huyet a hoc giao ien
Khong giao. Ong muon i thi e ra lam quan.
That bai au tien gay ra mot bc ngoac trong
i ong; ong xuat gia tai mot tu vien Phat
giao, at mnh vao ky luat nghiem minh cua
trng phai Luat tong va chuyen tam hoc giao
ien ai tha, ac biet la hoc thuyet cua tong
Thien Thai. Tuy nhien, loi t bien triet hoc
thuan tuy khong lam ong hai long. Ong ben
tm ti mot v thien s co the giup mnh hieu
c chan ly tiem an trong cac van ban kinh
ien. Khong thieu thong minh, khong thieu
tinh than, khong thieu quyet tam, ong tng
mnh se at c ai giac rat nhanh, nhng
phai nh s nghiem khac cua mot ngi thay
nh Nam Vien mi lam cho ong chap nhan
nhng gii han cua mnh va tiep tuc hoc tap.
S tien trien cua Phong Huyet ti cho ai giac
3178
di s hng dan cua thay Nam Vien a
c mo ta lai mot cach chi tiet trong li bnh
giai cua thien s Vien Ngo trong th du th 38
cua Bch Nham Luc. Phong Huyet c coi
nh la mot trong nhng thien s ln nhat cua
dong Lam Te va to ra la mot ngi tha ke
cao quy nh Ngng Sn Hue Tch a d
Yanzhao oan ve Phap cua Hoang Ba Hy Van (thay
cua Lam Te). Chung ta gap ten cua o ng trong
th du th 24 cua Vo Mon Quan cung nh
trong th du th 38 va 61 cua Bch Nham
LucFeng-hsueh studied the Confucian
classics in his youth and wanted to take the
examination for entry into the civil service.
The fact that he did not pass it on the first try
brought about a turning point in his life. He
undertook a life of homelessness and then
entered a Buddhist monastery. There he
underwent the strict discipline of the Vinaya
school and for the first time studied the
scriptures of the Mahayana Buddhism,
especially the teachings of the T'ien-T'ai
school. Mere philosophical speculation,
however, left him unsatisfied; thus he set
about searching for a master of Ch'an who
could lead him to his own experience of the
truth described in the scriptures. Since he was
not lacking in intelligence, quick wit, and
confidence, and since no one could easily get
the better of him in debate, he prematurely
considered himself enlightened; and it took a
strict master like Nan-yuan to show him his
limitations, thus making authentic training
possible. Feng-hsueh's development, which
eventually led to enlightenment under master
Nan-yuan, is described in detail in Master
Yuan-wu's presentation in example 38 of the
Pi-Yen-Lu. Feng-hsueh is considered one of
the greatest masters in the lineage of Lin-Chi,
and, as Yang-shan Hui-chi is said already to
have prophesied, a worthy dharma heir of
Huang-po Hsi-yun, Lin-chi master. We
encounter Feng-hsueh in example 24 of the
Wu-Men-Kuan as well as in examples 38 and
61 of the Pi-Yen-Lu.
Trong cuoc gap g au tien vi Nam Vien,
Phong Huyet khong le bai. Nam Vien bao:
"Vao ca phai phan biet ai la chu." Phong

Huyet noi: "e bat au, mi thay lam i."
Nam Vien lay tay trai vo au goi mot cai.
Phong Huyet lien het. Nam Vien lay tay mat
vo au goi mot cai. Phong Huyet lai het. Nam
Vien noi: "Gac lai chuyen vo bang tay trai,
con vo bang tay mat th sao?" Phong Huyet
tha: "Mu." Nam Vien lien cam lay cay gay.
Phong Huyet noi: "ng anh ngi mot cach
mu quang. Toi se git lay gay ma ap Hoa
Thng. ng bao sao toi khong noi trc."
Nam Vien nem gay noi: "Hom nay ta b ga
Chiet mat vang vao ca gat ta." Phong Huyet
tha: "Hnh nh Hoa Thng chang con om
bat c na, nen gia bo la chang oi." Nam
Vien hoi: "Xa Le tng en Nam Vien bao gi
cha?" Phong Huyet noi: "Sao Hoa Thng
lai noi the?" Nam Vien noi: "Ta hoi ong mot
cach lch s kia ma." Phong Huyet noi: "Toi
chang bo qua chuyen nay au." Noi xong,
Phong Huyet i ra ien Phat, roi quay tr lai
le bai Nam Vien. Nam Vien lai hoi: "Xa Le
a tng gap ai trc khi en ay?" Phong
Huyet tha: " Nhng Chau chua Hoa
Nghiem cung nhap ha vi th gia Khoach."
Nam Vien noi: "Qua that Xa Le a gap hang
tac gia." Nam Vien lai hoi: "Theo y ong the
nao la cay gay Phng Nam (Lam Te tong)?"
Phong Huyet tha: "Rat ky ac." Phong Huyet
lai hoi: "Con y cua Hoa Thng th cay gay
ay the nao?" Nam Vien cam gay len bao:
"Di cay gay nay ma ai khong chu noi, gap
c chang thay thay." Ngay cau noi nay Phong
Huyet triet ngo ai ngha cua Lam Te Tong
Upon his first meeting with Nan-yuan, Feng-
hsueh did not bow. Nan-yuan said, "Entering
the gate one must distinguish who is the host."
Feng-hsueh said, "To start with, I invite the
master to do so." Nan-yuan slapped his own
knee with his left hand. Feng-hsueh shouted.
Nan-yuan slapped his knee with his right
hand. Feng-hsueh shouted again. Nan-yuan
said, "Leaving aside slapping the left hand,
what about slapping the right hand?" Feng-
hsueh said, "Blind." Nan-yuan picked up his
staff. Feng-hsueh said, "Don't blindly strike
people or I'll grab that staff and beat you.
Don't say I didn't warn you." Nan-yuan threw
down the staff and said, "Today I've been
3179
fooled by a yellow-faced child from Zhe
who's come to the gate." Feng-hsueh said,
"It's as though the master, unable to hold up
his begging bowl, pretends to not be hungry."
Nan-yuan said, "Have you been here before?"
Feng-hsueh said, "How can you say that?"
Nan-yuan said, "I'm just kindly asking." Feng-
hsueh said, "I won't let it pass." Feng-hsueh
then went out and into the hall. Then he
turned around, came back, and bowed to Nan-
yuan. Nan-yuan said, "Who did you see
before you came here?" Feng-hsueh said, "I
spent the summer with your attendant Kuo at
Hua-yan Temple in Zhiang-chou." Nan-yuan
said, "You truly saw an adept." Nan-yuan
asked, "What's your opinion about the 'staff of
the South' (Lin-chi Zen)?" Feng-hsueh said, "I
say it's quite unusual." Feng-hsueh then asked
Nan-yuan, "What does the master say about
the staff in this place?" Nan-yuan picked up
his staff and said, "Those unable to endure the
staff will not see Lin-chi as their teacher." At
these words, Feng-hsueh deeply realized the
great meaning of the Lin-chi house.
Mot hom, mot v Tang hoi: "Bai nhac xa
khong co am van, lam sao xng hoa ung
nhp ieu?" Phong Huyet noi: "Ga go gay luc
na em, cho co sua gia ban ngay."One
day, a monk asked, "The ancient song has no
tune. How can one be in harmony with it?"
Feng-hsueh said, "The wooden cock crows at
night. The matted dog barks in the daylight."
Phong Huyet Ly Khc Ng Ngon: La khoi noi
nangFeng-hsueh's equality and
DifferentiationSee Ly Khc Ng Ngon.
Phong Huyet Nhat Tran: Feng-Hsueh's One
Atom of DustSee Phong Huyet Nhat Vi Tran.
Phong Huyet Nhat Vi Tran: Feng-Hsueh's One
Atom of DustTheo th du th 61 cua Bch Nham
Luc, Phong Huyet day: "Neu lap mot hat bui th
nha nc hng thnh, chang lap mot hat bui th nha
nc tan mat." (Tuyet au cam gay noi: "Lai co
thien Tang ong sanh ong t chang?"). Theo
Vien Ngo trong Bch Nham Luc, nh Phong Huyet
day chung noi: "Neu lap mot hat bui th nha nc
hng thnh, chang lap mot hat bui th nha nc tan
mat." Hay noi lap mot hat bui tc phai, chang lap
mot hat bui tc phai? Trong ay phai la ai dung
 3180

hien tien mi c. The nen noi: "Gia s trc cau set up an atom of dust? When you get here, your
noi tien c, van la ket vo quen niem, du cho great function must become manifest before you'll
di cau tinh thong, cha khoi cham phai cuong understand. That is why Feng-Hsueh said, "Even if
kien." Phong Huyet la bac ton tuc trong tong Lam you grasp it before it is spoken of, still this is
Te, dung thang bon phan thao lieu. Neu lap mot remaining in the shell, wandering in limitation;
hat bui th nha nc hng thanh lao que buon rau, even if you thoroughly penetrate it at a single
y lap quoc an bang phai nh mu than dung phrase, you still won't avoid insane views on the
tng, nhien hau mi ky lan xuat hien, phung way." Feng-Hsueh was a venerable adept in the
hoang bay ve, la iem tot thai bnh. Ngi trong lineage of Lin Chi, he directly used his own
ba thon kia nao biet co viec ay. Chang lap mot hat provisions; "If you set up a single atom of dust, the
bui th nha nc th nha nc tan mat, gio thoi veo nation flourishes, and the old peasants frown." The
veo, lao que v sao hat ca? Ch v nha nc tan meaning lies in the fact that to establish a nation
mat. Trong tong Tao ong goi o la cho chuyen and stabilize the country, it is necessary to rely on
bien, khong Phat khong chung sanh, khong phai crafty ministers and valiant generals; after that,
khong quay, khong tot khong xau, bat am vang the Unicorn appears, the Phoenix soars; these are
tung tch. V the noi: "Mat vang tuy qu, ri trong the aucpicious signs of great peace. How could the
con mat cung thanh benh." Lai noi: "Ma t vang people of three-family villages know there are
trong mat benh, y chau tren phap tran, ky linh con such things?When you do not set up a single atom
chang trong, Phat To la ngi g?" Bay xoi tam of dust, the nation perishes, the wind blows chill;
phung than thong dieu dung chang cho la ky ac. why do the old peasants come out and sing
en trong ay, trum chan phu au muon viec thoi, hallelujah? Just because the nation has perished.
khi nay sn Tang tron chang hoi. Neu lai noi tam In the Ts'ao Tung lineage, they call this the point
noi tanh, noi huyen noi dieu, eu dung chang of transformation, no negation, no good, no bad; it
c. V sao? V nha kia t co canh than tien. is beyond sound and echo, trach and trace. That is
Nam Tuyen day chung: " Hoang Mai bay tram why it is said, "Although gold dust is precious, in
v cao Tang eu la ngi hieu Phat phap, ma the eye it obstructs vision." And it is said, "Gold
chang c y bat cua To, ch co ong c s ho L dust is a cataract on the eye; the jewel in one's
chang hieu Phat phap, cho nen c y bat cua robe is the defilement of the Dharma. Even one's
To." Lai noi: "Ch Phat ba i chang tri hu, meo own spirit is not important; who are the Buddhas
nha trau trang lai tri hu." Lao que hoac buon rau, and Patriarchs?" Piercing and penetrating
hoac ca hat, hay noi lam sao hieu? Lao que u supernatural powers and their wondrous action
con mat g lai the ay? Neu biet trc ca lao que would not be considered exceptional; when he
rieng co hien phap. Tuyet au neu len roi, lai gets here, with his patched robe covering his head,
cam gay noi, lai co thien Tang ong sanh ong t myriad concerns cease; at this time, the mountain
chang? Khi ay neu co mot ngi ra noi c mot monk does not understand anything at all. If one
cau lan lam chu khach, khoi b lao Tuyet au ch were to speak any more of mind, speak of nature,
ngcAccording to example 61 of the Pi-Yen-Lu, speak of the profound, speak of the wondrous, it
Feng-Hsueh, giving a talk, said, "If you set up a would not be any use at all. What is the reason?
single atom of dust, the nation flourishes; if you do He has his own mountain spirit realm." Nan
not set up a single atom of dust, the nation Ch'uan said to his community, "The seven hundred
perishes" Hsueh Tou raised his staff and said, eminent monks of Huang Mei were all men who
"Are there any patch-robed monks who will live understood the Buddha Dharma. They did not get
together and die together?' According to Yuan-Wu his Robe and Bowl; there was only workman Lu
in the Pi-Yen-Lu, Feng-Hsueh said to his who did not understand the Buddha Dharma, that
assembly, "If you set up a single atom of dust, the is why he got his robe and bowl." He also said,
nation flourishes; if you do not set up a single "The Buddhas of the past, present, and future do
atom of dust, the nation perishes." Now tell me, is not know what is; but cats and oxen do know what
it right to set up an atom of dust, or is it right not to is." The old peasants either frown or sing, but tell
 3181

me how you will understand? And tell me, what ng thi ch pho chuc cho mot mnh Lam Te
eye do they possess, that they are like this? You hay lai con ai khac?" Ngng Sn tha: "Con, ch
should know that in front of the old peasants' gates v nien ai dai lau chang dam tha trc vi Hoa
no ordinances are posted. Hsueh Tou, having Thng." Qui Sn bao: "Tuy la vay, ta cung can
raised both sides, finally lifts up his staff and says, biet, hay noi xem?" Ngng Sn tha: "Mot ngi
"Are there any patchrobed monks who will live ch Nam Ngo Viet khien i, gap ai Phong lien
together and die together?" At that time, if there dng." ay la li sam ch Phong Huyet vay.
had been a fellow who could come forth and utter Phong Huyet ban au tham kien Tuyet Phong nam
a phrase, alternately acting as guest and host, he nam, nhn tha hoi cau chuyen "Lam Te vao nha,
would have avoided this old fellow Hsueh Tou's hai v Thu toa nha ong nha Tay ong thi het, co
pointing to himself in the end. v Tang hoi Lam Te lai co chu khach chang, Lam
Phong Huyet Thiet Ngu C: Feng Hsueh's Te noi chu khach ro rang," cha biet y ch the
Workings of the Iron Ox, example 38 of the Pi- nao? Tuyet Phong bao: "Toi trc cung Nham
Yen-LuSee Phong Huyet To S Tam An. au, Kham Sn i yet kien Lam Te, en gia
Phong Huyet To S Tam An: Feng Hsueh's ng nghe tin a tch. Neu can hieu cau chu
Workings of the Iron Ox, example 38 of the Pi- khach cua Lam Te, phai en tham kien hang ton
Yen-LuTh du th 38 cua Bch Nham Luc. tuc cua tong phai ay." Phong Huyet lai e n yet
Phong Huyet Nha Mon tai Vnh Chau, thng kien Thuy Nham. Thuy Nham thng t goi: "Ong
ng noi: "Tam an cua To S nh may trau sat, chu nhan!" T ap: "Da!" Lai bao: "Tnh tnh lay,
i an lien ng, ng an lien pha, ch nh chang i sau kia ch e ngi la." Phong Huyet noi: "T
chang ng an tc phai, chang an tc phai?" Khi e len, t giai lay co g la kho." Thuy Nham noi:
ay co Trng lao Lo Pha ra chung hoi: "Toi co "Tuyet Phong la mot v co Phat." Mot hom S yet
may trau sat thnh thay chang e tay an?" Phong kien Canh Thanh. Canh Thanh hoi: "Va ri cho
Huyet noi: "Quen cau knh nghe tha c tam, lai nao?" S tha: "T ri ong en." Canh Thanh
than con ech nhay cat bun." Lo Pha dng lai t l, hoi: "Lai qua song nho chang?" S tha: "Thuyen
Phong Huyet nat: "Trng lao sao khong noi len?" to vt ngoai khi, song nho khong the ch." Canh
Lo Pha suy ngh. Phong Huyet anh mot phat t, Thanh bao: "Song gng nui ve, chim bay chang
noi: "Lai nh c thoai au chang, th c xem?" qua, ngi ch trom lay li cao." S tha: "Menh
Lo Pha toan m mieng, Phong Huyet lai anh mot mong con khiep the mong luan, Liet Han buom
phat t. Muc Chu noi: "Phap Phat cung phap vua bay qua Ngu Ho." Canh Thanh dng cay phat t
mot loai." Phong Huyet hoi: "Thay ao ly g?" hoi: "Lam g c cai nay?" S hoi: "Cai nay la
Muc Chu noi: "ng oan chang oan, tr lai cai g?" Canh Thanh bao: "Qua nhien chang biet."
chuoc loan." Phong Huyet lien xuong toa. Theo S tha: "Ra vao co duoi cung thay ong dung."
Vien Ngo trong Bch Nham Luc, Phong Huyet la Canh Thanh bao: "Chuoi gao nghe tieng rong,
hang ton tuc trong tong Lam Te. Lam Te buoi au ngu me mac noi sam." S tha: "am rong chua
trong hoi Hoang Ba i trong tung. Hoang Ba hoi: nui, ly hay dep cop." Canh Thanh bao: "Tha toi
"Trong nui sau trong tung nhieu nh vay e lam th loi, phai ra i mau." S tha: "Ra la mat." Noi
g?" Lam Te tha: "Mot v Sn mon lam canh, hai xong S lien i ra en phap ng, t ngh ai
v ngi sau lam tieu bang." Lam te noi xong lien trng phu cong an cha xong ha lai chu thoi. S
cuoc at mot cai. Hoang Ba bao: "Tuy la vay, con lien tr vao phng trng, thay Canh Thanh
a an hai mi gay roi." Lam Te lai ap di at ngoi, S tha: "Va roi con trnh kien giai co xam
mot cai, mieng thot ra tieng h h. Hoang Ba bao: pham en ton nhan, cui mong Hoa Thng t bi
"Tong ta en ngi hng thanh i." Qui Sn tha cho nhng loi lam." Canh Thanh hoi: "Va roi
Hiet noi: "Lam Te the ay giong nh at bang nhai t ong lai, ha chang phai Thuy Nham lai?" S
nghien. Tuy nhien, gap nguy chang oi mi la tha: "Tuyet au than nng Bao Cai ong."
chn trng phu. Hoang Ba bao tong ta en ngi Canh Thanh bao: "Chang tm de mat cuong giai
hng thanh i, giong nh thng con chang biet dt, lai en trong nay oc tap th." S tha: "Gap
hoi." Sau Qui Sn hoi Ngng Sn: "Hoang Ba tay kiem khach nen trnh kiem, chang phai nha th

ch hien th." Canh Thanh bao: "Th mau ay lai,
tam mn kiem xem?" S tha: "Chat au th
gom mang kiem i." Canh Thanh bao: "Chang
nhng xuc cham phong hoa, cung t bay lam lan."
S tha: "Neu chang xuc cham phong hoa au ro
c tam co Phat." Canh Thanh hoi: "Sao goi la
tam co Phat?" S tha: "Tai ha ng cho, nay thay
au co." Canh Thanh bao: "Thien Tang ong en,
au bap chang phan." S tha: "Ch nghe chang
lay ma lay, au c e lay ma lay." Canh Thanh ng an lien pha. Ch nh chang i chang ng an
bao: "Song ln day ngan tam, moi yen chang ri
nc." S tha: "Mot cau bat dong, muon c lang
ngh." Noi xong S lien le bai. Canh Thanh lay
phat t iem ba iem, noi: "Hay thay! Hay ngoi
uong tra." Ve sau S en chua Loc Mon Nhng
Chau cung th gia Khoach qua mot mua ha. Th
gia Khoach ch S i tham kien Nam Vien. S ban
au en Nam Vien, vao ca chang le bai. Nam
Vien bao: "Vao ca can bien chu." S tha: "Qua
nhien mi thay phan." Nam Vien lay tay trai vo
goi mot cai, S het. Nam Vien lay tay mat vo goi
mot cai, S cung het. Nam Vien a tay trai len
noi: "Cai nay tc la Xa Le." Nam Vien lai a tay
mat len noi: "Cai nay lai la sao?" S ap: "Mu!"
Nam Vien lien ch cay gay. S hoi: "Lam g? Con
oat cay gay ap Hoa Thng, ch bao khong
noi." Nam Vien lien nem cay gay, noi: "Ngay nay
b ga Chiet mat vang cp lay roi." S tha: "Hoa
Thng giong nh ngi mang bat khong c,
doi noi chang oi." Nam Vien hoi: "Xa Le a tng
en ay chang?" S tha: "La li g?" Nam Vien
bao: "Kheo kheo hoi lay." S tha: "Cung chang
c bo qua." Nam Vien bao: "Hay ngoi uong
tra." Cac ong xem dong anh tuan t c phong cao
vot. Nam Vien cung cha bien c cho S en.
Hom khac, Nam Vien ch hoi bnh thng: "Ha
nay cho nao?" S tha: " Loc Mon cung th gia
Khoach ong qua ha." Nam Vien bao: "Von la
than kien tac gia en." Nam Vien lai hoi: "Kia noi
vi ong cai g?" S tha: "Trc sau ch day con
mot be lam chu." Nam Vien lien anh uoi ra
khoi phng trng, noi: "Ke nay la loai thua tran
co dung lam g?" T ay S chap nhan trong hoi
Nam Vien lam Tri Vien. Mot hom, Nam Vien vao
trong vn hoi: "Phng Nam mot gay lam sao
thng lng?" S tha: "Khi ky ac thng
lng." S hoi lai Nam Vien: "ieu nay Hoa
Thng lam sao thng lng?" Nam Vien cam
3182
gay len, noi: "Di gay vo sanh nhan, lam c
chang nhng thay." Khi o S hoat nhien a
ngo. Bay gi nham thi Ngu ai ly loan, Muc Chu
Vnh Chau thnh S nhap ha tai Vnh Chau. Chnh
la luc mot tong Lam Te rat thnh hanh. S pham
co van ap ch day, cau li thot ra hay kheo dng
tan hoa rai gam, ch ch eu co cho ri. Mot hom,
Muc Chu thnh S thng ng, S bao chung:
"Tam an To S nh may trau sat, i an lien ng,
la phai, chang an la phai." V sao chang giong
may ngi a nga go, lai giong may trau sat?
Khong co cho cho ong tac ong, ong va i, an
lien ng, ong va ng an lien pha, day ong tram
th tap nhap. Ch nh chang i chang ng an la
phai, chang an la phai? Xem S day the ay, ang
goi la li cau co moi. Khi ay di toa co trng
lao Lo Pha cung la hang ton tuc trong tong Lam
Te, dam bc ra cung S oi ap, chuyen thoai
au cua S at mot cau hoi rat ky ac. Hoi: "Toi
co may trau sat, thnh thay chang e tay an?" au
ng Phong Huyet la hang tac gia, lien ap: "Quen
cau knh nghe tha c tam, lai than con ech nhay
cat bun." ay la trong li noi co am vang. Van
Mon noi: "Tha cau bon bien ch cau rong to; cach
ngoai huyen c v tm tri ky." C tam la con trau
to lam moi moc cau, lai ch cau c mot con ech.
Li nay van khong huyen dieu, cung khong ao ly
suy xet. Co nhan noi: "Neu nham tren s xem th
de; neu nham di y can suy xet th khong giao
thiep." Lo Pha dng lai t l, thay o chang lay,
ngan nam kho gap, ang tiec thay! V the noi: "Du
cho giang c ngan kinh luan, mot phen lam c
kho buong li." Ky that Lo Pha can la li hay e
ap lai vi S, ch chang muon hanh lenh, b S
mot be dung c phong git c cp trong, mot mat
ep tng chay, ch c khong lam g. Ngan ng
noi: "Tran thua chang cam cam choi quet, buoi
au can yeu thao thng phap." ang chong vi
ngi, ong con thao luan th au ri xuong at.
Muc Chu cung a tham van Phong Huyet lau roi,
nen hieu noi: "Phap Phat cung phap vua mot loai."
S hoi: "Ong thay g?" Muc Chu tha: "ng
oan chang oan, tr lai chuoc loan. Phong Huyet
vien thuy tinh, giong het trai bau tron tren mat
nc, ay qua lien xoay, cham en lien ong,
kheo tuy c thuyet phap. Neu chang tuy c tr
thanh vong ng." S lien xuong toa. Tong Lam
 3183

Te co bon cau chu khach, ngi tham hoc can pha open his mouth, Feng Hsueh hit him again with his
chn chan. Nh chu khach gap nhau co luan ban whisk. The Governor said, "The Buddhist Law and
chu khach qua lai, hoac ng vat hien hnh toan the the Law of Kings are the same." Feng Hsueh said,
tac dung, hoac nam c quyen ci gian, hoac hien "What principle have you seen?" The Governor
na than, hoac ci s t, hoac ci voi chua. Nh said, "When you do not settle what is to be settled,
co ngi hoc chan chanh en lien het, trc a ra instead you bring about disorder." Feng Hsueh
mot chau keo, Thien tri thc khong biet la canh, thereupon descended from his seat. According to
lien tren canh ay lam hnh la m thc. Ngi hoc lai Yuan-Wu in the Pi-Yen-Lu, Feng Hsueh was a
het, Thien tri thc chang chu buong. ay la benh venrable adept in the lineage of Lin Chi. First Lin
nhap cao hoang khong kham tr cha, goi la Chi was in Huang Po's community. As he was
"Khach Xem Chu". Hoac Thien tri thc chang a planting pine trees, Huang P'o said to him, "Deep
ra vat, tuy cho hoi cua ngi hoc lien oat. Ngi in the mountains here, why plant so many trees?"
hoc b oat en chet chang buong, ay goi la "Chu Lin Chi said, "For one thing, to provide the
Xem Khach." Hoac ngi hoc hien ra mot canh scenery for the monastery; second, to make a
thanh tnh a trc Thien tri thc, Thien tri thc signpost for people of later generations." Having
biet c la canh, nam no nem xuong ham. Ngi spoken, he hoed the ground once. Huang Po said,
hoc noi: "Thien tri thc rat hay." Thien tri thc "Although you are right, you have already
ap: "Dot thay! Chang biet tot xau." Ngi hoc le suffered twenty blows of my staff." Lin Chi struck
bai. ay la "Chu Xem Chu." Hoac co ngi hoc the ground one more time and whistled under his
mang gong eo cum ra trc Thien tri thc, Thien breath. Huang P'o said, "With you, my school will
tri thc lai v y cho them mot lp gong cum. Ngi greatly flourish in the world." Che of Ta Kuei
hoc vui ve, kia ay eu khong biet. ay la "Khach said, "Lin Chi in his way seemed to invitetrouble
Xem Khach." Ch ai c! Sn Tang c ra v in a peaceful area; nevertheless, only when
bien ma, ro canh la, biet ta chanh. Nh Tang hoi immutable in the face of danger can one be called
T Minh: "Khi mot het phan chu khach, chieu a real man." Huang Po said, "My school, coming
dung ong thi hanh la the nao?" T Minh lie n to you, will greatly flourish in the world." He
het. Lai Thien s Hoang Giac Van C day seems to be fond of his child, unaware of being
chung: "Th nh s t chup voi cung dung toan lc, unseemly. Later, Kuei Shan asked Yang Shan,
chup tho cung dung toan lc." Co v Tang bc ra "Did Huang Po at that time only entrust his
hoi: "Cha biet toan lc g?" Hoang Giac ap: bequest to Lin Chi alone, or is there yet anyone
"Lc chang doi."At the government else?" Yang Shan said, "There is, but the age is so
headquarters in Ying Chou, Feng Hsueh entered remote that I do not want to mention it to you,
the hall and said, "The Patriarchal Masters' Mind Master." Kuei Shan said, "Although you are right,
Seal is formed like the working of the Iron Ox: I still want to know; just mention it and let's see."
when taken away, the impression remains; when Yang Shan said, "One man will point south; in Wu
left there, then the impression is ruined. But Yueh the order will be carried out, and coming to
neither removed nor left there, is sealing right or a great wind, then it will stop." This foretold of
not sealing right?" At that time there was a certain Feng Hsueh (Wind Cave). Feng Hsueh first
Elder Lu P'i who came forth and said, "I have the studied with Hsueh Feng for five years. As it
workings of the Iron Ox: please, teacher, do not happened, he asked for help with this story: "As
impress the seal." Hsueh said, "Accustomed to Lin Chi entered the hall, the head monks of both
scouring the oceans fishing for whales, I regret to halls simultaneously shouted. A monk asked Lin
find instead a frog crawling in the muddy sand." Chi, 'Are there guest and host, or not' Lin Chi said,
P'i stood there thinking. Feng Hsueh shouted and 'Guest and host are evident.'" Feng Hsueh said, "In
said, "Elder, why do you not speak further?" P'i the past I went along with Yen T'ou or Ch'in Shan
hesitated. Feng Hsueh hit him with his whisk. to see Lin Chi, on the way, we heard he had
Feng Hsuehsaid, "Do you still remember the already passed on. If you want to understand his
words? Try to quote them." As P'i was about to talk about guest and host, you should call upon
 3184
venerable adepts in the stream of his school." One
day he finally saw Nan Yuan. He recited the
preceding story and said, "I have come especially
to see you personally." Nan Yuan said, "Hsueh
Feng is an Ancient Buddha." One time he saw
Ching Ch'ing. Ch'ing asked him, "Where have you
just come from?" Feng Hsueh said, "I come from
the East." Ch'ing said, "And did you cross the little
(Ts'ao) river?" Feng Hsueh said, "The great ship
sails alone through the sky; there are no little
rivers to cross." Ching Ch'ing said, "Birds cannot
fly across mirror lake and picture mountain; have
you not merely overheard another remark?" Feng
Hsueh said, "Even the sea fears the power of a
warship; sails flying throught the sky, it crosses the
five lakes." Ching Ch'ing raised his whisk and
said, "What about this?" Feng Hsueh said, "What
is this?" Ching Ch'ing said, "After all, you don't
know." Feng Hsueh said, "Appearing,
disappearing, rolling up and rolling out, I act the
same as you, Teacher." Ching Ch'ing said,
"Casting auguring sticks, you listen to the empty
sound; fast asleep, you are full of gibberish." Feng
Hsueh said, "When a marsh is wide, it can contain
a mountain; a cat can subdue a leopard." Ching
Ch'ing said, "I forgive your crime and pardon your
error; you'd better leave quickly." Feng Hsueh
said, "If I leave, I lose." Then he went out; when
he got to the Dharma Hall, he said to himself, "Big
man, the case is not yet finished; how then can
you quit?" The he turned around and went into the
abbot's room. As Chinh Ch'ing sat there, Feng
Hsueh asked, "I have just now offered my
ignorant view and insulted your venerable
countenance; humbly favored by the Teacher's
compassion, I have not yet been given punishment
for my crime." Ching Ch'ing said, "Just awhile ago
you said you came from the East: did you not
come from Ts'ui Yen?" Feng Hsueh said, "Hsueh
Tou actually lies east of Pao Kai." Ching Ch'ing
said, "If you don't chase the lost sheep, crazy
interpretations cease. Instead you come here and
recite poems." Feng Hsueh said, "When you meet
a swordsman on the road, you should show your
sword; do not offer poetry to one who is not a
poet." Ching Ch'ing said, "Put the poetry away
right now and try to use your sword a little." Feng
Hsueh said, "A decapitated man carried the sword
away." Ching Ch'ing said, "You not only violate
the method of the teaching; you also show your
own fat-headedness." Feng Hsueh said, "Unless I
violate the method of the teaching, how could I
awaken to the mind of an Ancient Buddha?" Ching
Ch'ing said, "What do you call the mind of an
Ancient Buddha?" Feng Hsueh said, "Again you
grant your allowance; now what do you have,
Teacher?" Ching Ch'ing said, "This patchrobed
one from the East cannot distinguish beans from
wheat. I have only heard of ending without
finishing; how can you finish by forcing an end?"
Feng Hsueh said, "The immense billows rise a
thousand fathoms; the clear waves are not other
than water." Ching Ch'ing said, "When one phrase
cuts off the flow, myriad impulses cease." Feng
Hsueh thereupon bowed. Ching Ch'ing tapped him
three times with his whisk and said, "Exceptional
indeed. Now sit and have tea." When Feng Hsueh
first came to Nan Yuan, he entered the door
without bowing. Nan Yuan said, "When you enter
the door, you should deal with the host." Feng
Hsueh said, "I ask the Teacher to make a definite
distinction." Nan Yuan slapped his knee with his
right hand. Feng Hsueh again shouted. Nan Yuan
raised his left hand and said, "This one I concede
to you." Then he raised his right hand and said,
"But what about this one?" Feng Hsueh said,
"Blind!" Nan Yuan then raised his staff. Feng
Hsueh said, "What are you doing? I will take that
staff away from you and hit you, Teacher; don't
say I didn't warn you." Nan Yuan then threw the
staff down and said, "Today I have been made a
fool of by this yellow-faced riverlander." Feng
Hsueh said, "Teacher, it seems you are unable to
hold your bowl, yet are falsely claiming you're not
hungry." Nan Yuan said, "Haven't you ever
reached this place?" Feng Hsueh said, "What kind
of talk is this?" Nan Yuan said, "I just asked."
Feng Hsueh said, "Still, I can't let you go." Nan
Yuan said, "Sit awhile and drink some tea." See
how an excellent student naturally has a sharp and
dangerous edge to his personality. Even Nan Yuan
couldn't really handle him. The next day, Nan
Yuan just posed an ordinary question, saying
"Where did you spend this summer?" Feng Hsueh
said, "I passed the summer along with Attendant
Kuo at Deer Gate." Nan Yuan said, "So really you
 3185
has already personally seen an adept when you
came here." Nan Yuan also said, "What did he say
to you?" Feng Hsueh said, "From beginning to end
he only taught me to always be the matter." Nan
Yuan immediately struck him and drove him out
of the abbot's room; he said, "What is the use of a
man who accepts defeat?" Feng Hsueh henceforth
submitted. In Nan Yuan's community he worked
as the gardener. One day Nan Yuan came to the
garden and questioned him; he said, "How do they
bargain for the staff in the South?" Feng Hsueh
said, "They make a special bargain. How do they
bargain for it here, Teacher?" Nan Yuan raised his
staff and said, "Under the staff, acceptance of
birthlessness; facing the situation without
deferring to the teacher." At this Feng Hsueh
opened up in great enightenment. At this time the
five dynasties were divided and at war. The
governor of Ying Chou invited the Master (Feng
Hsueh) to pass the summer there. At this time the
one school of Lin Chi greatly flourished.
Whenever he questioned and answered, or gave
out pointers, invariably his words were sharp and
fresh; gathering flowers, forming brocade, each
words had a point. One day the governor
requested the Master to enter the hall to teach the
assembly. The Master said, "The Patriarchal
Teacher's Mind Seal is formed like the workings
of the Iron Ox. Removed, the impression remains;
left, the impression is ruined. But if you neither
take it away nor keep it there, is it right to use the
seal or not?" Why is it not like the workings of a
stone man or a wooden horse, only like the
workings of an Iron Ox? There is no way for you
to move it: whether you go to the seal remains; as
soon as you stop, the seal is broken, causing you
to shatter into a hundred fragments. But if you
neither go nor stay, should you use the seal or not?
See how he gives out indications; you might say
there is bait on the hook. At this time there was an
Elder P'i in the audience. He also was a venerable
adept in the tradition of Lin Chi. He dared to come
forth and reply to his device; thus he turned his
words and made a question, undeniably unique; "I
have the workings of an Iron Ox; I ask you,
Master, not to impress the seal." But what could
he do? Feng Hsueh was an adept; he immediately
replied to him, saying, "Accustomed to scouting
the oceans fishing for whales, I regret to find
instead a frog crawling in the muddy river sand."
And there is an echo in the words. Yun Men said,
"Trailing a hook in the four seas, just fishing for a
hideout dragon; the mysterious device beyond
convention is to seek out those who understand
the self." In the vast ocean, twelve buffalo
carcasses are used as bait for the hooks; instead
he has just snagged a frog. But there is nothing
mysterious or wonderful in these words; and
neither is there any principle to judge. An Ancient
said, "It is easy to see in the phenomenon: if you
try to figure it out in your mind, you will lose
contact with it." Lu P'i stood there thinking:
"Seeing it, if you don't take it, it will be hard to
find again in a thousand years." What a pity! That
is why it is said, "Even if you can explain a
thousand scriptures and commentaries, it is hard to
utter a phrase appropriate to the moment." The
fact is that Lu P'i was searching for a good saying
to answer Feng Hsueh; he didn't want to carry out
the order, and suffered Feng Hsueh's
thoroughgoing use of his ability to "capture the
flag and steal the drum." He was unremittingly
pressed back, and simply couldn't do anything. As
a proverb says, "When an army is defeated, it
cannot be swept up with a grass broom." In the
very beginning it is still necessary to seek a tactic
to oppose the adversary, but if you wait till you've
come up with one, your head will have fallen to
the ground. The governor too had studied a long
time with Feng Hsueh; he knew to say, "The Law
of Buddhas and the Law of Kings are one." Feng
Hsueh said, "What have you seen?" The governor
said, "If you do not settle what should be settled,
instead you bring on disorder." Feng Hsueh was
all one whole mass of spirit, like a gourd floating
on the water; press it down and it rolls over; push
it and it moves. He knew how to explain the
Dharma according to the situation; if it did not
accord with the situation, it would just be false
talk. Feng Hsueh thereupon left the seat.
Phong Huyet Vien Chieu: See Phong Huyet
Dien Chieu Thien S.
Phong Ky: Tac phong va ky luatConduct and
discipline.
Phong Lai S Truc, Phong Qua Nhi Truc Bat
Lu Thanh: Gio thoi qua rng truc, la truc phat ra

am thanh; khi gio qua roi th rng tr lai lang le
nh ban au. Trong thien, t nay co ngha la du
ngi tu lau nam nhieu kinh nghiem, thnh thoang
tam ho cung b dao ong bi ngoai canh, nhng roi
ho nhanh chong tr ve vi tam thanh tnh ma ho
a tng coWind blows through bamboo forests,
the bamboo leaves rustle with sounds. When the
wind dies down, the forests return to the original
tranquility. In Zen, the term means even
experienced practitioners still have their mind
stirred by external circumstances; however, they
will quickly return to their original tranquility.
Phong Luan: Vayumandala (skt)Furin (jap)
Air wheelWheel of WindMot trong t luan,
phong luan khi len t ben tren khong luan, thuy
luan sanh ra tren phong luan, va kim luan sanh ra
tren thuy luan, va a luan da tren kim luan
One of the four wheels, the wheel, or circle, of
wind below the circle of water and metal on which
the earth rests; the circle of wind rests on space
See T Luan.
Phong Luan Tam Muoi: Mot trong ngu luan tam
muoi hay ngu luan quan, quan ve tr tue nh s
chuyen ong cua gio lam di chuyen va pha sach
s vat, cung nh vay tr tue thoi en au phien Phong Qua Thu: Gio thoi qua cay. Trong thien, t
nao tc thi b pha sach en o The samadhi of nay co ngha hanh gia khong chap trc ma ch
the wind-circle, one of the five kinds of
contemplation of the five elemens, the
contemplation of the wind or airSee Ngu Luan
Quan.
Phong Luan Te: Gii han vong ngoai hay bien te
cua phong luanThe region of the wind-circle.
Phong Mau: Vayavi (skt)Goddess of Wind.
Phong Nghi: Zen mannerZen styleSee Tong
Phong.
Phong Nghi Thien: Dignified demeanor
Manner.
Phong Ngoai Thien S: Zen Master FugaiTen
cua mot Thien s Nhat Ban, thuoc phai Tao ong.
Mot hom, Thien s Fugai dung cm cung cac mon
o nhng v nhieu tnh huong trong ngay, cong
viec nau nng hi b tre nai. Ngi au bep hap existent, like a rabbits horns, tortoise-hair, or
tap xach dao ra vn, ht mot m cac ngon rau
xanh, thai nho chung vi nhau va nau c mon
canh ma khong biet rang trong luc voi va, anh ta
a v phai mot khuc tht ran lan trong cac cay rau.
Cac e t cua Fugai ngh rang ho cha bao gi
c thng thc mot mon canh ngon en nh Phong Tai: Wealthy.
3186
vay. Nhng khi v Thien s nhn ra cai au con ran
di ay chen, ong goi ngi au bep, gap cai au
ran a cho anh ta va hoi: "ay la cai g the?" "O,
cam n ai s," ngi au bep tra li, anh ta tiep
lay cai au ran va an ngau nghienName of Soto
Zen master. One day, circumstances arose one
day which delayed preparation of the dinner of
Zen master Fugai and his followers. In haste the
cook went to the garden with his curved knife and
cut off the tops of green vegetables, chopped them
together, and made soup, unaware that in his haste
he had included a part of a snake in the
vegetables. The followers of Fugai thought they
never had tasted such good soup. But when the
master himself found the snake's head in his bowl
he summoned the cook. "What is this?" he
demanded, holding up the head of the snake. "Oh,
thank you master," replied the cook, taking the
morsel and eating it quickly.
Phong Phan Thoai: The story of the wind and the
flagSee Phi Phong Phi Phan.
Phong Phan Tan Tam Muoi: See Phong Tam
Muoi.
Phong Phng: Hng tay bacThe northwest.
xem li noi cua ngi khac nh gio thoi qua cay
Wind blows through trees. In Zen, the term means
practitioners don't attach to what other people say;
these words and speeches seem nothing to them
but the wind blows through trees.
Phong Quang: Beautiful landscape.
Phong Quang Kha Ai: Phong canh ep ang yeu.
Trong thien, t nay ch dung nghi sang r cua mot
v thien sLovely beautiful landscape. In Zen,
the term indicates a brilliant manner of a Zen
master.
Phong Sac: Lay mau cua gio e v vi nhng viec
khong the xay ra c, v lam g co mau sac cua
gio, cung giong nh sng tho long rua, hay mui
thm cua muoi vayWind colour, i.e. non-
scent of salt.
Phong Tai: Mot trong ba tai nan ln vao cuoi thi
ky th ba cua hoai kiepThe calamity of
destruction by wind at the end of the third period
of destruction of a world.

Phong Tai Bo Tat: Bhogavati (skt)Wealthy
BodhisattvaV Bo Tat giau ve gii c va ao the Lamp (Chuan-Teng-Lu), Volume VII, one
hanh trong tu tapA Bodhisattva who is wealthy
in virtues and conducts of cultivation.
Phong Tam Muoi: Wind concentrationCon goi
la Phong Phan Tan Tam Muoi, ch thien nh noi
len gio ln lam phan hoa sac than ra t phng. nature of the wind and don't really know the
Ngai A Nan thng nhap vao phong tam muoi
nayA samadhi in which the whole body is
conceived of as scattered. Ananda used to enter
such samadhi.
Phong Tam: Tam tan loan khong dng xao ong
nh gio. Tam tan loan hay t tanh cua nhng hang
pham phu. Tam tan loan hay tam phong dat, tam
uoi theo luc tran khong ngng nghA distracted
mind that never stops wandering, just like the
wind blowing all the times. Wandering mind is a
mind disorganized by distraction or a wandering
mind of common untutored man.
Phong Than: Vayava (skt)God of AirGod of
WindThan GioV Than kiem soat phong
aiThe Wind Spirit who controls the wind.
Phong Than Loi Than: Than gio va than sam
God of wind and God of thunder.
Phong The: To seal up a god or Buddha in a body
by secret methods.
Phong Thien: Vayu (skt).
1) Wind heavenTay Bac vi Tri Phoc Du va
Phong Thien. Phong Thien la mot trong t
chap Kim CngNorthwest with the Vayu
or wind heaven. The wind deva, one of the
four Vajra-rulersSee T Chap Kim Cng.
2) Lung (tib)Wind elementSee Phong ai.
Phong Tiet: Gau tren auDandruff.
Phong Tnh Thng Tru: The nature of the wind
is always abidingCong an noi ve c duyen van
ap gia Thien s Ma Coc Bao trie t va mot v
Tang ve phap khong sinh diet khong bien thien
goi la thng tru. Theo Canh c Truyen ang
Luc, quyen VII, mot hom, co mot v Tang hoi
Thien s Ma Coc Bao Triet: "Tnh gio cung khap
moi ni, tai sao Hoa Thng lai dung quat?" Ma
Coc Bao Triet ap: "Ong ch biet tnh gio thng
tru ma khong that s biet ngha cua 'Thng
tru'."The koan about the potentiality and
conditions of questions and answers between Zen
Master Ma-yu-Pao-ch'e and a monk about nothing
having been created nothing can be destroyed.
3187
According to the Records of the Transmission of
day, a monk asked Zen master Ma-yu-Pao-ch'e,
"The nature of the wind is always abiding, why do
you have to utilize your fan?" Ma-yu-Pao-ch'e
Ma-yu-Pao-ch'e replied, "You only know the
meaning of 'Always abiding'."
Phong Trung ang: Lamp in the windSee
Phong ang.
Phong Tng: Hnh tng cua gioMark of the
wind.
Phong Tng (Lien Hoa) Am Chu: Renge Hosho
(jap)See Lien Hoa Phong Tng Am Chu.
Phong Van Hoi: Phong HoiGio gap may, y noi
c hoi tot hay hoan canh thuan tienThe wind
meets the clouds, i.e., a good chance or favourable
circumstances.
Phong Ch Th: 1) Tho lo: Coarse, rough, rude;
2) Khong gi quy ieu: To break rules and
regulations.
Phong Dat: Pamado (p)Pramada (skt)
HeedlessnessLaxityLaxnessS buong
lunglack of self-masteryThoughtlessness,
uninhibitedness.
1) Ue oai: Sloth.
2) Khong chu y: CarelessnessDistracted
LooseUnrestrained.
3) S phong ang va phung ph: Dissipation.
4) Vi phong dat, ngi ta lam bat c cai g mnh
thch ch khong thuc liem than tam theo
nguyen tacWith laxness, one would not to
let the body and mind to follow the rules but
does whatever one pleases.
5) c 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
 3188

ieu phuc tr thanh mot iem ta co gia tr va giao tranh luan ve giao ly va a thang cac ao s.
ang tin cay, that kho tm c. Ngi nao Do o vua Han Minh e xuong chieu lay ngay
ngoi nam mot mnh, oc hanh khong buon ram Thng Ngn thap en suot em e bieu th
chan, biet t ieu phuc, ngi nh vay co the s sang sua cua Phat phapLighting strings of
song thoai mai trong rng sau. Ngi nh vay lanterns, on the fifteenth of the first month, later
se la bac ao S ang tin cay, v rang t kheo extended to the seventh and fifteenth of the
ieu phuc mnh roi mi day cho ngi khac month. A custom attributed to Han-Ming Ti, to
kheo ieu phuc. Do vay c Phat khuyen moi celebrate the victory of Buddhism in the debate
ngi hay t co ieu phuc mnh. Ch nhng with Taoists
ngi kheo ieu phuc, nhng ngi khong Phong Gii: Transmit the preceptsSee Truyen
phong dat mi biet con ng cham dt tranh Gii.
luan, cai va, gay han va biet song hoa hp, Phong Ha: Phong Ha TrcBuong boTo put
than ai va song hanh phuc trong hoa bnh downTo let downTo lay downBuong bo
The Buddha knows very well the mind of nhng phan biet t vong tngTo let go all
human beings. He knows that the foolish discriminations from deluded thoughts.
indulge in heedlessness, while the wise Phong Ha Ba: Hay buong xuong i!Lay
protect heedfulness. So he advises the wise down!Let go!Put down!
with right effort, heedfulness and discipline to Phong Ha Trc: See Phong Ha.
build up an island which no flood can Phong Ham: Lam bo ngu siTo pretend to be
overflow. Who is heedless before but foolish and ignorant (silly and ignorant).
afterwards heedless no more, will outshine Phong Hao Quang: Emit bright lightTo emit
this world, like a moon free from clouds. To rays of light.
the Buddhas, a person who has conquered Phong Long Nhap Hai: Tha rong ve bien, y noi
thousands of thousands of people in the cho ai co dp thi tho tai nangTo let the dragon
battlefield cannot be compared with a person escape to the sea, i.e., to give a person a chance to
who is victorious over himself because he is show his ability.
truly a supreme winner. A person who Phong Ngoan: Gia v ng nganTo pretend to
controls himself will always behave in a self- be dull-headed.
tamed way. And a self well-tamed and Phong Nhat Tuyen ao: M ra mot con ng.
restrained becomes a worthy and reliable Trong thien, t nay ch cho phap mon phng tien
refuge, very difficult to obtain. A person who ma cac v thien s dung e hng dan e t To
knows how to sit alone, to sleep alone, to open a way. In Zen, the term indicates a skilful
walk alone, to subdue oneself alone will take dharma door that Zen masters use to instruct their
delight in living in deep forests. Such a person disciples.
is a trustworthy teacher because being well Phong Qua Nhat Trc: Nhng ngi mot bc,
tamed himself, he then instructs others c them mot lan ci m. Trong thien, t nay co
accordingly. So the Buddha advises the well- ngha la cac bac thien s chon nhng phap mon
tamed people to control themselves. Only the phng tien thch hp e hng dan e t To
well tamed people, the heedful people, know yield one step, to get one more open-hearted time.
the way to stop contentions, quarrels and In Zen, the term means Zen masters select
disputes and how to live in harmony, in appropriate skilful dharma doors to instruct their
friendliness and in peace. disciples.
Phong ao: Li biengLazy. Phong Quang: Toa ra anh sangLight-
Phong ang: Nhng day en long ot len vao emittingTo emit shining lightTo send out an
em ram Thng Ngn, sau nay ngi ta keo dai illuminating rayTo discharge haloTo
t mong bay en ram. Theo tap tuc t thi Han demonstrate the halo from the body (usually the
Minh e th vao thi nay ch Tang (Ma ang Ca Buddhas body).
Diep va Truc Phap Lan) cung cac ao s cua Lao
 3189

Phong Quang Bat Nha Ba La Mat Kinh: Phong Tham: Xa Thien vao thi tham Thien buoi
Mahaprajna-paramita sutra (skt)ai Pham Bat toiReleasing Meditation in the evening
Nha KinhMa Ha Bat Nha Ba La Mat a practiceSee Xa Thien.
KinhThe Heart of Maha Prajan Paramita Sutra. Phong Vo oan: Gia v ng ngan e ngi khac
Phong Quang oan: Tia hao quang kiet tng khong the nh mnh giup cTo pretend to
c phong ra gia hai chan may cua Phat trc be dull-headed, so other people cannot ask for
khi Ngai thuyet giang Kinh Phap HoaThe help.
auspicious ray emitted from between the Phong Y:
eyebrows of the Buddha before pronouncing the 1) Nh y mnh muon: As one pleases
Lotus Sutra. SatisfiedContentSelf-control.
Phong Quang Kinh: See Phong Quang Bat Nha 2) Tien thoi t do khong tr ngai: Free
Ba La Mat Kinh. IndependentFreedom of action or
Phong Quang Phat anh: Tejorasi (skt)Con resistance.
goi la Hoa Quang hay Quang TuLay anh sang 3) Tam khong b rang buoc bi phien nao: The
lam hnh Tam Muoi Da, tng trng cho s thu mind being free from delusion.
nhiep chung sanhCollected brilliance with Phong: Phong oc cua ch Tang Ni trong t vien
insignia authority or a flame. The rooms for monks and nuns in a monastery
Phong Quang Quan anh: Theo truyen thong or nunnery.
ai Tha va Mat Giao, moi v Phat quan anh Phong Dung: Ten cua mot v hoa s noi tieng
bang cach phong quang vao ngi cua v e t trong Phat giao Trung Hoa vao thi nha ng
According to the Mahayana and Tantric (618-907)Name of a Chinese famous painter in
Traditions, every Buddha baptizes a disciple by Buddhism who lived in the T'ang Dynasty in
revealing his glory to him to his profit. China.
Phong Quang Tam Muoi: Rasmi-pramukta- Phong oc Kinh: Khan Kinh ngSutra
samadhi (skt)Emitting shining light Samadhi Reading Hall.
Mot trong 108 loai tam muoi, tam muoi phong ra Phong Ho Luat Nghi: Bao ve gi gn cac luat
anh hao quang nhieu mau sacA samadhi in nghiTo protect rules and ceremoniesSee Luat
which all kinds and colours of light are emitted, Nghi.
one of the one hundred eight kinds of samadhi. Phong La: Cai nguc hay tuan tra ni a nguc
Phong Sanh: Liberate living beingsPhong sanh Warders or patrols in Hades.
co ngha la khong giet hai ma ngc lai bao ve va Phong L: Guarding thoughtT tng bao ve.
tha cho c t do (phong thch) sanh vat. Phong Phong Na: Vana (skt)May hay detWeaving
sinh bao gom tra t do cho nhng sinh vat va thao or sewing.
g cho nhng sinh vat b mac bay. Mot ngi co Phong Nan: Giai quyet nhng kho khanTo
tam ai bi khong bao gi sat hai chung sanh. counter or solve difficulties, especially difficult
Ngc lai, ngi ay luon co gang thc hanh hanh questions.
phong sanhLiberating living beings means not Phong Phi: Tranh ieu sai quayAvoidance of
to kill but to save and set free living beings. To wrong-doing.
release living creatures as a work of merit, Phong Phi Ch Ac: Ngan nga sai quay va tranh
including to liberate live animals and ro release ieu oc acAvoidance of wrong-doing and
trapped animals. A person with a greatly stopping evil actionWarding off negative
compassionate heart never kills living beings. On phenomena and stopping evil action.
the contrary, that person always tries the practice Phong Trng: Phong cua v tru trAbbot's
of liberating living beings. roomSee Phng Trng.
Phong Si Ham: Lam bo ngu siTo pretend to be Phong Tuc: Kapphina (skt)See Kiep Tan Na.
foolish and ignorant (silly and ignorant). Phong Xa Kien o: Senasanam-Khandaka (p)
Phong Tam: S li long trong viec tap trung Luat can ban cho Tang Gia ve Tru X, phan th
Absent-mindedness.

nh trong bo Luat TangBasic rules for the
Sangha in abiding place, the second part of the
Vinaya Pitaka.
Phong Xa Th: Offer the shelterTo let others
spend the night at ones homeCho phep ai ngu
qua em.
Pho: Visva (skt)Pho bien: Universal (all,
pervasive)Pho cap: PopularRong ln:
Immense.
Pho Ai: Quang ai aiLong yeu thng khap
moi chung sanh mot cach ong euUniversal
love.
Pho Am Thien S (1115-1169): Ten cua mot v
Thien s Trung Hoa, thuoc tong Lam Te vao thi
nha Tong (960-1279)Name of a Chinese Zen
master of the Lin-chi Sect in the Sung dynasty.
Pho Am Bien Chieu Thien Vng: Universal
Sound Illuminating EverywhereMot trong mi
Quang Am Thien VngSee Quang Am Thien
Vng.
Pho Am Cong c Hai Trang: Banner of
Oceans of Qualities of Universal Sounds.
Pho Am Quang Muc Vng: King of Universal
Sound and Broad Eyes, one of the ten kings of
Garuda.
Pho Am Trang Nghiem: Pho am trang nghiem, v
ch Bo Tat lam ma phap vu cung khap tat ca the potential to destroy and end all suffering for all
gii cua ch PhatThe adornment of universal
voice, showering the rain of truth throughout all
Buddha-worlds.
Pho Am Trang Nghiem Trang Thien Vng:
Universal Sound Array BannerV Thien Vng
c giai thoat mon vao canh gii tch tnh, khap Pho Chieu Nht Thiet The Gian Tr:
hien quang minh cua PhatWho found the door
of liberation by entry into the Buddhas realm of
tranquility and everywhee manifesting great
lightSee ai T Tai Thien Vng.
Pho Bao Diem Dieu Quang: Subtle Light of
Flames of Universal Jewels.
Pho Bao Ke Hoa Trang: Banner of Flowers of
Topknot of Universal Jewels.
Pho Bien: To disseminateTo spreadTo
distributeTo universalizeUniversal
EverywhereOn all sides.
Pho Bien Kim Cang Bo Tat: Amoghadarsana
(skt)Amoghadarsin (skt)See Bat Khong Kien
Bo Tat.
Pho Cao Van Trang Long Vng: King of Naga
3190
of Ubiquitous High Cloud BannerMot trong
mi Long VngSee ai Long Vng.
Pho Chieu:
1) Chieu khap cac ni: Universal shining.
2) Ten cua mot ngoi chua noi tieng toa lac tai
lang D Hang Kenh, huyen An Hai, tnh Hai
Phong. Chua c xay dng vao nam 1953
Name of a famous temple, located in Du
Hang Kenh village, An Hai district, Hai
Phong province. It was built in 1953.
3) (1158- 1210): ChinulFu-Chao (chi)Ten
cua mot v Thien s Trieu Tien vao the ky th
XIIName of a Korean Zen master in the
twelfth centurySee Tr Not Thien S.
4) Ten cua mot v danh Tang Nhat Ban thuoc
tong Phap Tng vao the ky th VIIIName
of a Japanese famous monk, of the Fa-Hsiang
Sect in the eighth century.
Pho Chieu Kiet Tng Tam Ma a: Universal
Shining Svastika SamadhiTrang thai ai thien
nh co kha nang pha v va cham dt moi kho au
phien nao cho chung sanh. Ch Phat vao trang thai
ai nh nay trc khi giang chu v ch Phat muon
mang lai cho chung sanh tr hue, an tnh, cung nh
cham dt kho au hau at ti trang thai giac ngo
hoan toanA great meditative state that has the
sentient beings. The Buddhas entered this samadhi
before preaching the mantra because they wanted
to bring all sentient beings wisdom, peace,
tranquility, and to end their suffering and bring
about the state of enlightenment.
Understanding Universal enlightenmentThe
perfect understanding of universal enlightenment.
Pho Chieu Phap Gii H Khong: Crown
Illuminating the Space of the Whole Cosmos.
Pho Chieu Quoc S Ng Luc: Fusho kokushi
goroku (jap)Ng luc cua quoc s Pho Chieu
Fu-Chao's teaching records (Chinese National
Master).
Pho Chieu Quoc S Phap Ng: See Pho Chieu
Quoc S Ng Luc.
Pho Chieu Tam The Giac: Awareness of All
Times.
Pho Chieu Thap Phng Quan: All-Illuminating
Crown.
Pho Chieu Tr Not Thien S: Chinul (1158-

1210)See Tr Not Thien S.
Pho Cung Dng Chan Ngon: Universal
Offering True Words.
Pho Cu Nguyen: Vow of universal salvation
Hoang the phoOne of the ten universals of a
BodhisattvaSee Thap Pho Mon.
Pho Dieu Kinh: Fuyo-kyo (jap)Lalita-vistara-
sutra (skt)Sutra of Diffusion of ShiningSee
Kinh Pho Dieu.
Pho Du Tham Quang Than: Traveling
Everywhere Deeply and Extensively Deity
(Spirit).
Pho Du Tnh Khong Than: Roaming Everywhere
in Pure Space Deity (Spirit).
Pho a: Potala, Pottala, or Potalaka (skt)Con
goi la Bo at Lac Gia Sn.
1) Ca khau co gan ca song An Ha: An ancient
port near the mouth of the Indus.
2) ien Pho a trong thu o La Sa cua Tay
Tang: The Potala in Lhasa.
3) Hai ao linh thieng ngoai khi Ningpo (ngi
ta noi chnh ni ay Thien Tai ong T a
nghe c Quan The Am thuyet phap lan th
28): The sacred island of Pootoo, off Ningpo.
Pho a ien The Potala in Lhasaien Pho a
trong thu o La Sa cua Tay Tang. Cung ien thanh
quach v ai c xay dng tren mot ngon oi cao
thien nhien nam ngay trong trung tam thu o
Lhasa, Tay Tang vao the ky th 17 trong dp le
nhiep chanh cua c at Lai Lat Ma th nam.
ien Potala la dinh cua c at Lai Lat Ma, bao
gom toan bo tu vien va chua chien. Dinh c xay
dng tai v tr ma trc ay la thanh quach, dai
khoang 900 bo, va tng thanh c sn bang
nhng mau sac bieu trng cua ton giao. ay la
cung ien mua ong cua c at Lai Lat Ma
Lhasa, c bat au xay dng vao thi c at
Lai Lat Ma i th nam la ngai Ngawang Losang
Gyatso va hoan thanh sau khi ngai th tch. Ten
Potala c lay ra t ten cua mot hon ao
Potalaka An o Dng, ma theo truyen thong
ngi ta tin rang o la tru x cua Ngai Quan The
Am. Trc khi Trung quoc xam lang va sa p nhap
Tay Tang vao thap nien 1950s th ay la tru s
cua chanh quyen va la t vien tru tr cua c at
Lai Lat Ma. Sau chuyen bay i lu vong cua c
at Lai Lat Ma i th 14 th cung ien Potala
bien thanh vien Bao tang tuyen truyen thu hut du
3191
khach cua nc Cong Hoa Nhan Dan Trung
HoaThe enormous fortress-palace built on a
high natural hill in the center of Lhasa, Tibet, in
the seventeenth century by the Regent of the fifth
Dalai Lama. It is the residence of the Dalai Lama,
and contains a complete monastery with its own
Temple. It was built on the site of an earlier
fortress, it is 900 feet long, and the stone walls are
painted in various symbolic colours. The winter
palace of the Dalai Lama in Lhasa, the
construction of which was begun during the life of
the fifth Dalai Lama Ngawang Losang Gyatso
(1617-1682) and complete after his death. The
name is derived from an island named Potalaka in
the Indian Ocean, believed by tradition to be an
abode of Avalokitesvara. Prior to the Chinese
invasion and annexation of Tibet in the 1950s, it
was the seat of the Tibetan government and house
the Dalai Lamas personal monastery, Namgyel.
After the flight of the fourteenth Dalai Lama into
exile in 1959, it was turned into a propaganda
museum and tourist attraction by the Peoples
Republic of China.
Pho a Lac Gia Sn: Quang Minh SnTen mot
t vien tren ao Pho a (Pu-To)Potalaka
monastery on the island of PootooSee Pho a
(3).
Pho a Sn: Pu-To-Shan.
1) Pho a Sn la ten cua mot ngon nui noi tieng
ve pha nam b bien An o. Theo Kinh Hoa
Nghiem, Bo Tat Quan The Am a th hien tai
nui nay e pho o chung sanh. Pho a Sn la
ni co nhieu loai bong trang nho bieu hien
cho long khiem ton va c tnh t bi cua Bo
Tat Quan AmPotalaka Mountain, name of a
famous mountain located on the southern
coast of India. According to the Avatamsaka
Sutra, Avalokitesvara Bodhisattva manifested
herself there to save sentient beings. There
are many small white flowers grow; this
represents the modesty and compassionate
behavior of Avalokitesvara Bodhisattva.
2) Pho a Sn cung la ten cua mot ao nui nam
ve pha ong bien Trung Quoc, ngoai khi
tnh Triet Giang, la mot trong bon ngon nui
noi tieng cua Trung Hoa. ay la trung tam
Phat giao quan trong cua Tau. Ngi ta xem
ay la ni th Bo Tat Quan Am. S d co s
 3192

co nay la v vao nam 847, mot nha s An o mot tran chien, tac ong en ma, van van, a
phat hien chan dung Bo tat Quan Am, nen khien cho v hoang e tin cay va ong tr thanh co
ong at ten la Pho a sn lay t ten mot hon van trong hai mi nam. Ong khong bao gi nhan
ao ben An o PotalakaPu-To-Shan is also manh en s can thiet phai to ra nhan ao, tranh
name of a mountain island in the east China s giet choc va bao quyen, do o ong co anh
Sea, offshore Chekiang province, one of the hng rat co li trong viec tr quoc thi o. Pho
four famous mountains in China. It is one of o Tang ra sc truyen ba Phat giao di hnh thc
the most important centers of Buddhism in s ang nhat cua no va bang nhng phng tien
China. It is also considered to be the holy n gian nhat trong dan chung Trung Hoa. Di
place of the Bodhisattva Avalokitesvara anh hng cua ong, lan au tien ngi Hoa chnh
(Kuan-Shi-Yin). The name of the island thc c phep gia nhap Tang oan Phat giao va
derived from Potalaka, an island in the Indian nhan s phong chc nha s. Ngi ta cung cho
Ocean known as a resort of Avalokitesvara. In rang ong la ngi au tien gi mot vai tro quan
847 an Indian monk glimpsed in a cave on trong trong viec lap ra dong ni tai Trung HoaA
Pu-To-Shan a likeness of the Bodhisattva and Buddhist monk of Central Asian derivation, who
he named the island Potalaka, which became went to Lo-yang in 310 and built a religious center
Po-Tu-Shan in Chinese. there. Because of his magical powers (foreseeing
Pho ai Tha Lc: Tha lc ln lao pho cap v the outcome of military operations, making rains,
ch Bo Tat hay xuat sanh tat ca tha ma chang bo etc.), he gained the confidence of the ruler and
ai thaPower of vehicle of liberation, able to functioned as his advisor for more than twenty
produce all vehicles of liberation without years. He indefatigably stressed the importance of
abandoning the great universal vehicle. a sense of humanity, and of refraining from killing
Pho ang: Universal equalityTat ca moi ni and tyranny. Through this he had a positive
eu giong nhau va bang nhau (ch chung sanh moi influence on the rulers of his time. Fo-t'u-teng
loai)Everywhere alike, universal equality, all advocated the propagation of Buddhism among
equally. the Chinese people in its most elementary form
Pho ang Tam Muoi: Universal equality and by the simplest means. Under his influence
samadhiTen cua mot loai tam muoi trong o the Chinese were for the first time officially
hanh gia co the thay c vo lng c Phat permitted to join the Buddhist Sangha and to
Name of a samadhi in which one can see undergo monastic ordination. He is said also to
innumerable Buddhas. have been responsible for founding of the Chinese
Pho o: Order of Nuns.
1) All-embracingUniversal salvation Pho o Chung Sanh: Cu o tat ca chung sanh
Universal savingM rong viec te o chung To deliver, or save all beings.
sanh ao b ngan, bao gom ca viec the phat Pho o Tam: All-embracing mindMind of
o TangTo relieveUniversally to ferry universal salvationMind of universal saving
across, including helping people to leave Mot cai tam om lay tat ca chung sanh va tm cau
home to become monks. giai thoat cho ho khoi nghiep chng va kho
2) (1196-1277): Zen Master Hsu ChouSee H auA mind that embraces all living beings and
Chu Thien S. seeks to emancipate them from the bondage of
3) (?-1330): Ten cua mot v danh Tang Trung karma and suffering.
Hoa vao thi nha Nguyen (1280-1368) Pho ong Thap: Thap e tro cot ngi qua co
Name of a Chinese famous monk who lived in Columbarium.
the Yuan Dynasty in China. Pho c Bo Tat: Bodhisattva Universal Virtue.
Pho o Tang (232-348): Ten cua mot v thien s Pho c Tnh Hoa Than: Pure Flower of
goc Trung A, en Lac Dng nam 310 va lap ra Universal Virtue Deity (Spirit).
tai ay mot trung tam Phat giao. Nhng nang lc Pho c Tnh Quang Than: Pure Light of
than thong cua ong nh tien oan s ket thuc cua Universal Virtue Deity (Spirit).
 3193

Pho c Toi Thang ang Quang Chieu : Light nguyen ma chung ta hang tr tung trong Kinh Nhat
of Supreme Lamp of Universal Virtue. Tung. Ngay va c Pho Hien Bo Tat la ngay
Pho Giac Duyet Y Thinh: Pleasing Voice of mi bon trong thangA Bodhisattva called
Universal Awareness. Samantabhadra Bodhisattva, Samantabhadra, one
Pho Giac Nhat Thiet Phap: The universal of the three forms of Ratnasambhava.
knowledge of a BuddhaBiet rong va biet ung Samantabhadra Bodhisattva is one of the five
ve tat ca ch phapSee Chanh Bien Tri. Dhyani-Bodhisattvas. Samantabhadra Bodhisattva
Pho Giai Hoi Hng: Transfer merits and virtues foremost in practice. Bodhisattva who personifies
universallyUniversally transfer all merits and the transcendental practices and vows of the
virtuesay la hanh nguyen th mi trong Pho Buddhas, usually depicted seated on a six-tusked
Hien Thap Hanh Nguyen. Pho giai hoi hng la t elephant (six paramitas). He is best known for his
s le knh ban au nhan en tuy thuan chung sanh, ten great vows which we recite every day in Daily
co bao nhieu cong c thay eu em hoi hng reciting Sutra. Day dedicated to His manifestation
cho tat ca chung sanh moi loai thng c an lac, (to a Buddha's vital spirit) is the fourteenth day of
khong bnh kho, dt tr ac nghiep, thanh tu the month.
nghiep lanh. Chung sanh v tao tac qua nhieu ac Pho Hien Bo Tat Hanh Nguyen: See Pho Hien
nghiep, chung ta xin chu the e ho c an vui Hanh Nguyen.
giai thoatThis is the last of the ten conducts and Pho Hien Canh Gii: Coi cua Bo Tat Pho Hien
vows of Samantabhadra Bodhisattva. Universally Realm of Samantabhadra Bodhisattva.
transfer all merits and virtues means we will take Pho Hien Cong c: Virtue of Samantabhadra
all merits and virtues from the first vow, to V ngai Pho Hien tieu bieu cho Bo Tat hanh nen
worship and respect, up to and including the vow tat ca Bo Tat eu noi theo cong c cua ngai e
to constantly accord, we universally transfer to all hoan thanh tu tap Phat aoSince
living beings throughout the dharma realm, we Samantabhadra represents the Bodhisattva
vow that all living beings are constantly peaceful practice, all Bodhisattvas follow his virtue to
and happy without sickness or suffering, we vow accomplish the Buddhist practices.
that no one will succeed in doing any evil, we vow Pho Hien Hanh Nguyen: Pho Hien Thap Nguyen
that everyone will accomplish all good deeds. We (mi hanh nguyen cua Bo Tat Pho Hien)
vow to stand in for beings and receive all the Bodhisattva Samantabhadras ten vowsPho
extremely severe fruits of suffering which they Hien Thap Gia KnhSee Thap Hanh Nguyen
bring on with their evil karma, we vow to liberate Pho Hien.
all beings and ultimately bring them to accomplish Pho Hien Hanh Nguyen Tan: Bhadra-
unsurpassed BodhiSee Thap Hanh Nguyen Pho caripranidhana (skt)Praise on Bodhisattva
Hien. Samantabhadras ten vowsBai tan ve mi
Pho Hien: Samantabhadra or Visva bhadra (skt) hanh nguyen cua Bo Tat Pho Hien.
Universal GoodUniversal VirtueSee Pho Pho Hien Hanh Phap: Principles of Universal
Hien Bo Tat. GoodSee Thap Hanh Nguyen Pho Hien.
Pho Hien Bo Tat: Samantabhadra or Visvabhadra Pho Hien Nh Lai: Samantabhadra-tathagata
(skt)All-over Beneficience Bodhisattva (skt)Universal Virtue Tathagata.
Bodhisattva of Great ConductUniversal Pho Hien Tam Man: See Samantabhadra.
VirtueUniversal Worthy BodhisattvaBo Tat Pho Hien Tat oa: See Kim Cang Tat oa.
Toan Thien hay Toan Phuc , hien lam Bo Trch Pho Hien Va Van Thu: Samantabhadra and
Kim Cng Minh Vng, mot trong ba hnh thc ManjusriBo Tat Pho Hien la hien than cua c
cua Nam Phat (Bao Sanh Phat). Pho Hien la mot tram tnh, long xot thng va tr hue sau xa. Ngai
trong nhng bo tat chnh cua trng phai Phat giao thng c ve ci tren lng mot con voi trang
ai tha. Bo Tat thc hien hanh nguyen sieu viet (bieu th c tnh tram tnh va tr tue) ngoi hau ben
cua ch Phat, thng ci voi sau nga tng trng tay phai cua c Phat; trong khi ngai Van Thu Bo
cho luc Ba La Mat. Ngai noi tieng vi mi hanh Tat, mot tay cam kiem kim cang oan diet me
 3194

hoac, ngoi tren lng s t pha tay trai cua c Pho Hiep (1346-1426): Ten cua mot v danh Tang
Phat. Van Thu bieu th s giac ngo tc la hot Trung Hoa vao thi nha Minh (1368-1644)
nhien ma nhan ra nhat the cua tat ca cuoc ton sinh Name of a Chinese famous monk who lived in the
va nang lc phat sanh t o ma sc manh cua s Ming Dynasty in China.
t la bieu tng. Khi tri kien nh co ngo ma thanh Pho Hoa Thien T: Samantapuspaka (p)Ten
tu c x dung lam li ch cho loai ngi, tam cua mot v triName of a deity.
xot thng cua Pho Hien t hien than. Do o, cac Pho Hoa: Giao hoa khap niUniversal change,
Bo Tat Pho Hien va Van Thu, moi ngi mot ben or transformation.
tay cua c Phat, bieu th cai Mot hay tnh bnh Pho Hoa Phai: Fu-hua-Tsung (chi)See Pho Hoa
ang va cai nhieuSamantabhadra embodies Tong.
calm action, compassion, and deep-seated Pho Hoa Thien S (?-860): Ten cua mot v Thien
wisdom. He is usually depicted astride a white s Trung Hoa vao thi nha ng (618-907)
elephant (the elephant is being noted for its Chinese Zen master in the T'ang Dynasty in
tranquility and wisdom), sitting in attendance on ChinaSee Pho Hoa Tran Chau Thien S.
the right of the Buddha; while Manjusri Pho Hoa Tong: Fu-hua-Tsung (chi)Fukeshu
Bodhisattva, with his delusion-cutting vajra sword (jap)Ten cua mot tong phai c mang ten s
in one hand, sits on the back of a lion on the Pho Hoa, v khai sang ra trng phai nay vao the
Buddhas left side. Manjusri represents ky th chn. Trng phai nay c Tam a
awakening, that is, the sudden realization of the truyen ba sang Nhat Ban vao thi Kamakura.
lions vigor is symbolic. When the knowledge Trong phai nay, mot bo phan khong thuoc 'Ngu
acquired through awakening is employed for the Gia That Tong', viec oc thuoc cac kinh ien nh
benefit of mankind, Samantabhadras compassion phng phap thien nh a c thay bang viec
is manifesting itself. Accordingly, each of the thoi sao tre. Cac mon o cua phai nay phan ln la
Bodhisattvas is an arm of the Buddha, the tuc, thng du hanh vi nhng chiec non tre
representing respectively, Oneness or Equality hnh to ong e che mat va giau can cc cua mnh.
and manyness. Ho va i va thoi sao tre nham nhac lai phap cua
Pho Hien: Fugen (jap)Universal Phat cho cac tn o. Ngi ta goi ho la cac nha s
manifestationCh Phat va ch Bo Tat tuy y th h khong. Phai nay chnh thc b cam ch trong
hien cac loai than khap moi ni, tuy thuan theo thi Minh TrName of a Buddhist branch that
can c cua chung sanh ma te o cho ho (nh c was named after Fuke, the founder of the school
Quan The Am co 33 than tam thinh cu kho trong in the ninth century. This school was brought to
Kinh Phap Hoa)Universal manifestation, Japan by Shinchi during the Kamakura period. In
especially the manifestation of Buddhas or this school, which does not belong to the Goke-
Bodhisattvas in any shape at will. shichishu (five houses, seven schools), the
Pho Hien Cat Tng Than: Everywhere chanting of sutras as a meditative practice is
Manifesting Auspicious Omens Deity (Spirit). replaced by the playing of a bamboo flute.
Pho Hien Ch Phng Than: Appearing in All Adherents of the school, who were for the most
Places Deity (Spirit). part lay people, made pilgrimages through the
Pho Hien Dung Nghiep Than: Everywhere country wearing beehive-shaped bamboo hats,
Manifesting Courageous Action Deity (Spirit). which hid their personal identities, and playing
Pho Hien Nhiep Thu Than: Ubiquitious Sheperd bamboo flute, the sound of which was to recall the
Deity (Spirit). Buddha-dharma to the minds of believers. Such
Pho Hien Oai Quang Than: Everywhere pilgrims were called 'monks of emptiness'
Manifesting Awesome Light Deity (Spirit). (kamuso). In the Meiji period this school was
Pho Hien Quang Minh Than: Ubiquitous Light officially prohibited.
Deity (Spirit). Pho Hoa Tran Chau Thien S (?-860): Fuke
Pho Hien Sac Than Quang Nh Lai: Form- (jap)Ten cua mot v e t cua Thien s Ban Sn
Bodys Light Appearing Everywhere Buddha. Bao Tch, va chau noi trong phap cua Ma To ao

Nhat. Hien nay chung ta khong co nhieu tai lieu
chi tiet ve Thien s Pho Hoa; tuy nhien, co mot
vai chi tiet ly thu ve v Thien s nay trong Truyen
ang Luc, quyen XName of a Chinese monk, a
disciple of Panshan-Baoji, and grandson in dharma
of great Zen master Ma-tsu Tao-i. We do not have
detailed documents on this Zen Master; however,
there is some interesting information about this
Zen master in The Records of the Transmission of
the Lamp (Chuan-Teng-Lu), Volume X.
Pho Hoa noi tieng ve nhng ng x ky quac replied, 'Then, old monk, why don't you show
cua mnh. Ong lap ra phai Pho Hoa, c
Shinchi Kakushin a vao Nhat Ban di thi
Kamakura. Sau khi Ban Sn tch, Pho Hoa
nhap vi mon o Lam Te Ngha Huyen. Ong
ong vai tro "Thanh ien" ben canh ho. Lam
te Luc ghi lai may giai thoai ve cach song t
theo khuon phep cua ong. Trong nhng giai
thch ve th du 37 cua Bch Nham Luc, thien
s Vien Ngo ke lai nhng hoan canh truyen
Phap t thay Ban Sn cho Pho Hoa. Tnh cach
rat ac biet cua Pho Hoa a bieu lo ro qua
cau chuyen nay: "Khi Ban Sn cam thay mnh
sap bien, ong noi vi cac mon o ang tu tap
rang: 'Trong cac con, co ai ve c lai gan
ung hnh dang cua ta khong?' Moi mon o
lien ve moi ngi mot chan dung cua thay va
em nop, nhng ong bac het. Pho Hoa bc
ti va noi: 'Con co the ve mot chan dung
khong giong thay.' Ban Sn ap: 'The tai sao
con khong cho lao tang thay ta nh the nao?'
Pho Hoa lien xoay tron ngi trc mat thay
va i ra. Ban Sn ben noi vi cac mon o
khac: 'Vi nhng cach ien ien ay, cau be
nay se dan ngi khac ti hieu biet cho
xem.'"P'u Hua was known for his eccentric
behavior, he founded the Fuke school, which
was brought to Japan during the Kamakura
period by Shinchi Kakushin. After his master
P'an-shan died, P'u Hua joined the circle of
Lin-Chih I-Hsuan followers. In this circle he
played the role of a "Holy Fool", and in the
Lin-Chih Lu, some anecdotes regarding his
unconventional lifestyle are recorded. The
incident that marks the transmission of the
dharma from Master P'an-shan to P'u Hua is
reported by Master Yuan-Wu in his
commentary on example 37 of the Blue Cliff
3195
Record. Here the unique style of P'u-Hua
comes plainly from this story: "When P'an-
shan felt that he would soon pass away, he
said to an assembly of his students: 'Is there
one among you who can catch my true form
from a distance?' Then each one in the
assembly drew a picture and held it up to him;
however, he derided all of them. Then P'u
Hua came forward and said, 'I could give a
remote representation of you.' P'an-shan
it to me?' Then P'u Hua did a somersault in
front of the master and went out. P'an-shan
said to the others, 'This fellow will again lead
people to knowledge with his fool styles.'"
See Ban Sn Bao Tch.
Theo Canh c Truyen ang Luc, mot hom,
biet mnh sap th tch, S ben ra ch xin mot
chiec ao trang. Co ngi cho ao ngan, co
ngi cho ao vai, ao cu, S eu khong nhan,
chong gay ma i. Luc ay Lam Te sai ng i
em cho S mot chiec quan tai. S ci noi:
"Cai ga Lam Te lam mom." S nhan roi cao
t moi ngi, noi: "Ngay mai Pho Hoa nay se
ra ca ong ma nhap diet." Hom sau dan
trong quan dan nhau theo tien S ra ngoai
thanh. S bong ln tieng noi: "Hom nay chet
khong hp a ly." Roi noi: "Mai se nhap diet
ngoai ca Nam." Hom sau dan chung lai i
theo. S lai noi: "Ngay mai ra ca Tay mi
tot." Hom sau ngi i theo co phan tha hn.
Ra en ni roi S lai tr ve. Thien ha cung
am chan. en hom th t S t vac quan tai
ra ca Bac. Khi S en ni, chong gay ngoi
vao trong quan tai va i en khi co ngi
en. oan S hoi ho xem coi co ong y ong
inh nap quan tai sau khi S th tch hay
khong. Khi ho ong y, S nam xuong ma th
tch. Dan chung ong inh nap quan lai. Li
on lan nhanh trong thanh, va ngi ta bat
au o xo en ni. Co vai ngi e ngh nen
m nap quan tai ra e nhn xac ben trong. Khi
m ra, ho vo cung ngac nhien la khong co g
ben trong ca. Trong khi van con kinh ngac,
bong ho nghe t tren khong, nhng am thanh
quen thuoc cua tieng khanh anh vao cay tru
trng ma ngai a s dung trong suot cuoc i
cua mnh. Thoat au am thanh rat ln, nh the

la gan lam; roi tieng khanh yeu dan, cho en
cuoi cung ch nghe tieng chuong cang luc
cang xa. Chang ai ro S i au. ieu nay
chng to rang Thien khong thieu nhng yeu to
sieu nhien, va Thien cung co nhng chuyen
than b va a ra cac truyen lam phep la nh
cac ton giao khac. Nhng Thien khong bao
gi khoa trng nhng thanh tch cua mnh,
cung chang bao gi tang boc nhng than
thong e e cao giao ly cua mnhAccording
to Ching-Te-Chuan-Teng-Lu (Record
Concerning the Passing On the Lamp), one
day, Zen master P'u Hua decided it was time
for him to pass away, so he went to the
market place and asked the people in the
street to give him a robe as charity. But when
some people offered him the robe and other
clothing, he refused them. Others offered him
a quilt and blanket, but he refused these also,
and went off with his staff in his hand. When
Lin-chi heard about this, he persuaded some
people to give P'u Hua a coffin instead. So a
coffin was presented to him. He smiled at this,
and remarked to the donors: "This fellow, Lin-
chi, is indeed naughty and long-tongued." He
then accepted the coffin, and announced to
the people: "Tomorrow I shall go out of the
city from the east gate and die somewhere in
the east suburb." The next day many town-
people, carrying the coffin, escorted him out
of the east gate. But suddenly he stopped and
cried: "Oh, no, no! According to geomancy,
this is not an auspicious day! I had better die
tomorrow in the south suburb." So the
following day they all went out of the south
gate. But then P'u Hua changed his mind
again, and said to the people that he would
rather die the next day in the west suburb. Far
fewer people came to escort him the
following day; and again P'u Hua changed his
mind, saying he would rather postpone his
departure from this world for one more day,
and die in the north suburb then. By this time
people had grown tired of the whole business,
so nobody escorted him when the next day
came. P'u Hua even had to carry the coffin by
himself to the north suburb. When he arrived
there, he sat down inside the coffin, holding
3196
his staff, and waited until he saw some people
approaching. He then asked them if they
would be so good as to nail the coffin up for
him after he had died. When they agreed, he
lay down in it and passed away. They then
nailed the coffin up as they had promised to
do. Words of this event soon reached town,
and people began to arrive in swarms.
Someone then suggested that they open the
coffin and take a look at the corpse inside.
When they did, however, they found, to their
surprise, nothing in it! Before they had
recovered from this shock, suddenly, from the
sky above, they heard the familiar sound of
the small bells jingling on the staff which P'u
Hua had carried with him all his life. At first
the jingling sound was very loud, as if it came
from close at hand; then it became fainter,
until finally it faded entirely away. Nobody
knew where P'u Hua had gone. This shows
that Zen is no lacking in supernatural
elements, and that it shares miracle stories
and wonder-working claims with other
religions. But Zen never boasts about its
achievements, nor does it extol supernatural
powers to glorify its teachings.
Pho Hng Van Trang Than: Ubiquitous Cloud
Banner Deity (Spirit).
Pho Hng Bo Tat: Samantagandha (skt)
Universal-Fragrance Bodhisattva.
Pho Hng That: Gandakuti (skt)Tnh that cua
c The Ton trong khu Ky Tho Cap Co oc
VienBuddha's abode at Jetavana.
Pho Hng Thien: Samantagandha-deva (skt)
Universal Fragrance deva.
Pho Hy Danh Van: KundgahgragsTen ch
Han 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 Mong Co di
trieu Kublai-KhanAlso named Danupa, a
famous Tibetan monk of the thirteenth century,
who had influence at the Mongol court under
Kublai Khan.
Pho Khiet Tuyen Gian Than: Universally
Purifying Springs and Streams Deity (Spirit).
Pho Khuyen Toa Thien Nghi: Fukanzazenji
(jap)Universal Promotion of the Principles of
ZazenMot quyen sach ve giao ly Thien cua

Thien s ao Nguyen. Trong Pho Khuyen Toa
Thien Nghi, Thien s ao Nguyen viet: "Tam suy
ngh en cai khong suy ngh. Khong suy ngh la
phai suy ngh nh the nao? Tc la chang suy ngh.
ay la yeu to c ban cua Toa Thien. Noi cach
khac, o la phai tap trung vao mot iem, tap trung
vao trang thai bat nh. Khi chung ta ngoi, chung ta
co the quan; tuy nhien, quan bao gom ngi quan
va vat c quan, o la nh nguyen. Chng nao
con nh nguyen oi ai th chung ta khong the the
nghiem c s ton tai, thay, nghe, ngi, va xuc
cham. Chng nao con s phan chia gia ban va
vat g khac, la co s tach ri. Muon the chng s
nhat nh th ban phai i vao nh (tam ma a),
tc la trang thai khong suy ngh. Ch can co tam
suy ngh th se khong co cach nao the chng c
trang thai khong suy ngh. Neu khong the chng
c trang thai khong suy ngh se khong hieu
chnh xac sinh menh la viec nh the nao. V the,
cac ban nhat nh phai the chng ieu nay. Ch
quan a toa!A book on Zen teachings, written
by Dogen Zenji. In the Universal Promotion of the
Principles of Zazen, Zen master Dogen writes,
"Think of not-thinking. How do you think of not-
thinking? Non-thinking. This in itself is the
essential art of zazen. In other words, penetrate
into one point, into the nondual state. When we sit,
we may have the experience of observing or
contemplating; however, observing includes the
observer and the object that is being observed.
This is dualistic. As long as we are dualistic, we
can't experience being, seeing, hearing, smelling,
and touching. As long as there is a division
between you and something else, there is a
separation. If we want to realize ourselves, we
must penetrate into samadhi, the state of
nonthinking. As long as we remain within the
confines of the thinking mind, we can't experience
nonthinking, we will not understand what our life
truly is. Please realize this for yourself. Just sit!
See Ch Quan a Toa.
Pho Kien Nhan: All-Seeing Eye.
Pho Kiet Tng Oai Lc: Universal Light
Energy.
Pho Le: Le bai tat ca ch Phat (ch viec hanh gia
Mat giao le bai bon ton va tat ca cac v ton trong
Man o La, co ngha la le bai het thay ch
Phat)To worship all the Buddhas.
3197
Pho Minh:
1) Samantaprabhasa (skt)Anh sang choi loa,
ten cua 500 v A La Han thanh Phat
Pervading light, name of 500 arhats on their
attaining Buddhahood.
2) Ten cua mot v danh Tang Trung Hoa vao
thi Lu Tong (420-497). S th tch khoang
nam 454, tho 85 tuoiName of a Chinese
famous monk who lived in the Liu Sung
Dynasty in China. He passed away in around
the year of 454 at the age of 85.
3) Ten cua mot v danh Tang Trung Hoa khac
thuoc tong Thien Thai sau thi Lu Tong
(420-497). Vao nam 582, S i en Nui Thien
Thai va tr thanh e t cua ngai Tr Gia. Nam
587, S i theo ai s Tr Gia en chua
Quang Trach e hoc Thien, roi lai en chua
Quoc Thanh e truyen ba Thien phap cua ai
s Tr Gia cho en khi S th tch vao tuoi
80Name of another Chinese famous monk,
of the T'ien T'ai Sect, who lived after the Liu
Sung Dynasty in China. In 582, he went to
Mount T'ien T'ai and became Chih-I's
disciple. In 587, he followed Great Master
Chih-I (538-597) to Kuang-Ch'e Temple to
sutdy Zen and then went to Kuo-Ch'ing
Temple in Chie-Jiang Province to spread
Chih-I's Zen teachings until he passed way at
the age of 80.
4) Ten cua mot v danh Tang Trung Hoa vao
thi nha ng (618-907)Name of a
Chinese famous monk who lived in the T'ang
Dynasty in China.
5) (?-792): Ten cua mot v danh Tang Trung Hoa
khac cung song vao thi nha ng (618-
907)Name of another Chinese famous
monk who also lived in the T'ang Dynasty in
China.
6) Ten cua mot v Thien s Trung Hoa, thuoc
phai Hoang Long, tong Lam Te vao thi nha
Tong (960-1279)Name of a Chinese Zen
master of the Huang Lung branch, Lin-chi
Sect, in the Sung dynasty.
7) Ten cua mot v danh Tang Trung Hoa vao
thi nha Nguyen (1280-1368)Name of a
Chinese famous monk who lived in the Yuan
Dynasty in China.
Pho Minh Bo Tat Hoi: Pu Ming P'u-sa huiSee

Pho Minh.
Pho Minh Nh Lai: Samantaprabhasa (skt)
Pervading Light TathagataLieu GiaoTen cua
mot e t Phat noi tieng la A Nha Kieu Tran Nh,
la thai t cua x Ma Kiet a, va la cau cua Phat Trieu Tien, thuoc tong Lam Te vao the ky th
Thch Ca Mau Ni. Ong cung tai sanh thanh Phat
di ten Pho Minh Nh LaiA famous disciple
named Ajnata-Kaundinya, a prince of Magadha, a
maternal uncle of Sakyamuni. He is to be reborn
as Buddha under the name of Samanta-
PrabhasaSee Kieu Tran Nh (1).
Pho Minh Thang: Radian Splendor.
Pho Minh Vng: Pho Minh Vng la ten cua v
vua b Ban Tuc Vng bat giPervading Light
King, name of the king captured by
KalmasapadaSee Ban Tuc Vng.
Pho Mon: Samanta-mukuha (skt)Universal
gateTheo Kinh Hoa Nghiem, Pho Mon la ca
pho bien, hay qua ca nay ngi ta co the thong
nhiep tat ca cac phap, hay la mot mon co nhat
thiet mon. Qua ca nay, khong co cai g gii han
Phat va Bo Tat, th hien di moi hnh thc e cu manh en phng phap ma hanh gia tu thien co
o chung sanhAccording to The Flower
Adornment Scripture, universal door, the opening
into all things, or universality; the universe in
anything; the unlimited door s open to a Buddha,
or Bodhisattva, and the forms in which he can
reveal himself.
Pho Mon Pham: Samanta-mukha-parivartonam-
avalokitesvara-vikurvana-nirdesa (skt)Chapter
on Avalokitesvara Universal gate.
Pho Mon Thien: Vaisramana (skt)Pluto
heavena Van ChuTy sa mon Thien
vngNorth with the Vaisramana or Pluto
heavenBac phng vi tri Ty Sa Mon.
Pho Mon Thien S (1212-1291): Fumon Zenji
Ten cua mot Thien s noi tieng cua Nhat Ban vao
the ky th XIII, thuoc phai Thanh Nhat Nhat
Ban, mot trong nhng nhanh thien trong trng
phai Lam TeName of a famous Japanese Zen
master in the thirteen century, of the Shoichiha
branch in Japan, one of the branches from Rinzai
school.
Pho Mon Thien Can Quang Minh: Nhng hanh
vi cong c cua hanh gia mang tnh cach pho bien
va toa sangPractitioners meritorious deeds are
of universal character and illuminating.
Pho Mon T: Fumon-ji (jap)Universal gate
3198
monastery.
Pho Mon Vien: Fumon-in (jap)Universal gate
institute.
Pho Ngu (1301-1382): Ten cua mot v Thien s
XIV. Vao nam 1346, S du hanh sang Trung Hoa
va hoc Thien vi nhieu Thien s. Nam 1352, S
tr ve Trieu Tien hoang phap cho en khi th tch
vao nam 1382Name of a Korean Zen master of
the Lin-chi Sect, who lived in the fourteenth
century. In 1346, he traveled to China to sutdy
Zen under several Zen masters. In 1352, he
returned to Korea to spread the Buddha-dharma
until he passed away in 1382.
Pho Nguyen Thien S: Nansen Fugan (jap)
Nan-chuan-Pu-yuan (Wade-Giles Chinese)
Nanquan Puyuan (Pinyin Chinese)See Nam
Tuyen Pho Nguyen Thien S.
Pho Nham oan Ngan Thien S: Zen master
P'u-Yen Tuan-anTen cua mot Thien s Trung
Hoa vao i nha Tong (?). Ngai thng nhan
the theo e at en cho toi hau cua nha mnh:
"Van Phap Qui Nhat; Nhat Qui Ha X?" Mot hom,
Thien s Pho Nham oan Ngan thng ng day
chung, noi rang: "'Muon phap ve mot, mot ve cho
nao?' May ong hay gi lay cong an nay trong tam
va ng bao gi t cho phep mnh ngh rang s
tnh lang hay trang thai vo thc la ieu kien at co
va u trong viec tu tap cong an cua may ong. Khi
may ong cam thay lon xon trong tam en noi
khong nang lc tap trung cua mnh khong c
van dung mot cach thch ang, ng co gang tu
hop no lai bang nhat niem, ma co tap trung tinh
than bang moi cach gi cho cong an trc mat. S
can am va kien quyet la nhng th can thiet nhat
trong giai oan nay. Nhng neu may ong van thay
me m va lung tung va khong the tap trung t
tng c, bc xuong thien san va i tan bo vi
nhp nhanh mot lat. Sau mot luc, may ong se cam
thay ti mat tr lai; roi may ong se tr lai toa cu
cua mnh va tiep tuc tu tap. Bong nhien co mot
trang thai tam thc lt thang trong o cong an
cua may t hien len trc tam thc, t tm giai ap
va ng e cho iem chu y cua may ong bien mat
khoi tam thc. Luc ay may ong se khong biet la
ang i hay ang ngoi, ch co cai 'tinh than tm
cau' cua may ong xam chiem ca khu vc. o goi
 3199

la trang thai iem nhien hay vo nga, nhng o van attention refuses to work its own way, do not try to
cha phai la trang thai toi hau, may ong van can gather it up again by means of a thought, but
pha thuc giuc manh hn na, va may ong phai mustering your spirits keep up your koan by all
tang gap oi no lc e coi cuoi cung th cai Mot means before you. Courage and determination are
qui ve au. giai oan nay may ong khong cam most in need of at this juncture. But if you still
thay co tien bo g trong viec 'nhac' cong an len. feel dull and confused and unable to bring the
'Tinh than tm cau' t hien hanh mot cach manh thought to a focus, get down from the 'tan' and
liet, khong con mot no lc co y thc nao ve pha walk for a while somewhat briskly. After a while
may ong e tiep tuc tu tap cong an. ay c goi you will find yourself much refreshed; you will
la trang thai khong co oi tng. ay co phai la then come back on your cushion and continue your
trang thai toi hau hay khong? Khong, tuyet nhien exercise. Suddenly there prevails a state of
la khong. Mot thien s thi xa noi: 'ng ngh consciousness in which your koan rises its own
trang thai khong co y thc (vo thc) la chnh chan accord before the mind, asking for its own solution
ly, bi v may ong van con mot ca ai na can and refusing to vanish away from the centre of
phai i qua.' Trong khi tam trang nay, may ong your attention. You do not then know whether you
co the nghe mot am thanh hay thay mot vat, va tat are walking or sitting, your 'spirit of inquiry' alone
ca bong nhien cham dt; t ra th may ong cung a occupies the whole field. This is called the stage
cham c thc tai cuoi cung. Vao cai khoanh of passionlessness or egolessness, but this is not
khac khong con lai g cho may ong ngoai viec pha yet an ultimate state; another strong whipping is
len ci. May ong a thanh tu c mot s needed, and you must double the effort to see
chuyen hng toi hau va that s biet rang 'khi con where after all the One is to be reduced. At this
bo Khoai Chau an co, con nga Qui Chau no.'" stage you do not feel any definite advance made
T tat ca nhng li khuyen nay, ong thi cung la in the 'lifting-up' of the koan. The 'spirit of inquiry'
nhng ghi chep ve cai kinh nghiem a c trai so intensely working out its own way, there is no
qua bi cac thien s, chung ta co the thay tu tap conscious effort on your part to continue the koan
cong an co ngha la g va i song thien ng exercise. After a while even this is swept away,
a hanh gia chung ta ve au. Cac thien sinh and you attain a state of unconsciousness in which
khong nhn nh cho qua th gi qu bau cua ho there is neither the koan nor the one who holds it.
trong thien vien. ay ho c huan luyen mot This is what is known as the stage objectlessness.
cach ac biet e phat trien cac nang lc luan ly Is it a final one? No, by all means. Says an ancient
cung nh tam linh va cung e thau hieu nhng b master: 'Don't think the state of unconsciousness is
an cua i song. Khi tat ca nhng th nay c the truth itself, for there is still another frontier-
anh gia di anh sang ung an, chung ta mi gate which is now to be broken through.' While
hieu c y ngha that s cua i song thien you are in this state of mind, you happen to hear a
ng, mot i song dien ra qua trai ngc vi sound or to see an object, and the whole thing
nhng xu hng t tng va nep song thc te cua comes to a sudden end; you have at last touched
hien taiName of a Chinese Zen master during the ultimate reality. Nothing is left to you at this
the Sung dynasty. He always emphasized on the moment but to burst out into a loud laugh. You
method that Zen practitioners can follow to reach have accomplished a final turning and in very
their own final abode: "The myriad things return truth know that 'when the Kuai-chou cow grazes
to one. Where does the one return to ?" or "All the herbage, the I-chou horse finds its stomach
things are reducible to the One, and where is this filled.'" From all these advices which are at the
One reducible?" One day Zen master P'u-Yen same time records of the experience lived through
entered the hall and said, "Keep this koan in your by the Zen masters, we can see what the koan
mind and never allow yourself to to think that exercise means and where the Zendo life leads us.
quietude or a state of unconsciousness is the 'sine The monks are not idling away their precious time
qua non' in your koan exercise. When you feel in the monastery. They are trained here in a
confused in your mind so that your power of peculiar way to develop their moral and spiritual

energies and also to see the mysteries of their
being. When all this is appraised in the proper
light, we can appreciate the real significance of
the Zendo life, which goes on in a way so contrary
to modern trends of thought and actual living.
Pho Nhan: Universal Eye.
Pho Nhan Hien Kien Than: Universal Eye
Clearly Seeing Deity (Spirit).
Pho Nhap: Entry into universality.
Pho Nhieu ch Hanh Vng: Kumbanda king of
Universally Beneficial ActionMot trong mi
Cu Ban Tra Vng.
Pho Phap: Samatadharma (skt)Theo Kinh Hoa
Nghiem, ay la ch phap trong phap gii (mot
phap co u tat ca phap, pho bien vien dung)
According to The Flower Ornament Scripture,
universal dharmas, or things; all things.
Pho Phap Biet Phap: Theo Kinh Hoa Nghiem,
pho phap la ch phap trong phap gii (mot phap
co u tat ca phap, pho bien vien dung); trong khi
biet phap la phap co oi tng c ac biet phan Pho Quang ai Tam Muoi: Pho quang ai tam
nhAccording to The Flower Ornament
Scripture, universal dharmas, or things, or all
things; while special dharma is a particular
objective dharma.
Pho Phat Tanh Lu Than: Everywhere
Producing Swift Currents Deity (Spirit).
Pho Phat Tho Hoa Than: Everywhere Causing
Tree Flowers to Bloom Deity (Spirit).
Pho Quan: Quan tng thay ro ba v A Di a,
Quan The Am, va ai The Ch ay khap ca h Universal Light.
khong, mot trong 16 phep quan trong Tnh o
tongVisualization of the reward bodies of
Amitabha Buddha, Avalokitesvara Bodhisattva,
and Mahasthamaprapta Bodhisattva are every
where in the space, one of the sixteen
contemplations (sixteen meditations)See Thap
Luc Quan.
Pho Quan Hai Vng: King of Surveying the
Ocean, one of the ten kings of Garuda.
Pho Quan Kim Cang: See Bat Khong Kien.
Pho Quan Nhan: Perceptive Eye.
Pho Quan Sat ai Danh Xng Thien Vng:
Greatly Famed for Universal ObservationMot
trong mi Da Ma Thien VngSee Da Ma
Thien Vng.
Pho Quan The Nghiep Than: Universally
Observing the Doings of the Worlds Deity (Spirit).
3200
Pho Quang:
1) Anh sang toa khap ni niAnh sang cua
c Phat A Di a toa khap ni ni
Universal lightTo shine everywhere
Amitabha's light which reaches everywhere
universally.
2) S Pho Quang chua ai T An be n Trung
Quoc thi nha ng, e t cua ngai Huyen
Trang. S la tac gia cua bo 30 quyen Cau Xa
Luan Ky: Pu-KuangA noted monk named
Pu-Kuang of Ta-Tzu-En monastery under the
Tang dynasty, a disciple of master Hsuan-
Tsang. He was the author of the Record of
Kosa Sastra, 30 books.
3) Ten cua mot v danh Tang Trung Hoa vao
thi nha Nguyen (1280-1368)Name of a
Chinese famous monk who lived in the Yuan
Dynasty in China.
Pho Quang Diem Tang Than: Repository of
Flames of Universal Light (Spirit).
muoi bao gom phap mon vo tan va vo bien tam
Great Concentration of Universal Light includes
the following concentrations: Inexhaustible
qualities and boundless will.
Pho Quang Minh Tang Phong Luan: Treasury of
universal light atmosphere.
Pho Quang Minh Tng: Mark of Universal
Light.
Pho Quang S T Trang: Lion Banner of
Pho Quang Tam Muoi: Thien pho quang
Samadhi of universal illumination.
Pho Quang Thng: Born of Universal Shinning
or Illumination.
Pho Quang Trang: Endowed with Radiant
KnowledgeTorch of Universal Illumination.
Pho Quat: CommonGeneralUniversal.
Pho Sa:
1) Kiet tng: Auspicious.
2) Sao Tisya: Pusya (skt)The asterism Tisya.
3) Thang Pausa: Pausa (skt)See Thap Nh
Nguyet (10).
Pho San: Louis de la Vallee PoussinMot trong
nhng hoc gia Phat giao ngi B noi tieng vao
the ky th 19. Ong la mot ngoi sao sang cua thi
ky nay. Ong la o e cua cac giao s Sylvain Levi
va H. Kern. Sau khi hoan tat viec nghien cu ngon

ng tai Louvain, ong bat au cac e tai phng
ong tai trng ai Hoc Sorbonne vi t cach la
hoc tro cua S. Levi vao nam 1891, va trong nhng
nam sau o, ong en Leyden e nghien cu tho
ng Gatha vi giao s H. Kern. Tai ay ong hoc
tieng Tay Tang va tieng Trung Hoa, nh o m ra
mot lanh vc rong ln cho viec nghien cu cua
mnh. Nam 1893, ong tham gia ban giang huan
cua trng ai Hoc Ghent va lam viec tai ay
trong 35 nam, tiep tuc cac nghien cu ve Phat
giao, ac biet la ve Nhat Thiet Hu Bo. Nam 1921
ong to chc Hoi ong Phng Hoc cua B. Di
nhan e Phat Giao: Notes et Bibliographie, ong
a cho cong bo cac bai phe bnh uyen bac ve cac
cuon sach mi noi ve e tai ong Phng. Ong
con ieu hanh viec xuat ban cac tap Thien Nien
Ky Trung Hoa va Phat Giao, trong o ong co
nhieu bai viet co gia tr ve A Ty at Ma. Ong
tham gia khoang 30 bai noi ve cac chu e khac
nhau cua Phat giao trong bo Bach Khoa Ton
Giao va ao c Hoc. Cung vi Ph. Colinet ong
chu bien va xuat ban t Le Museon, trong o co
ang mot so an ban gia tr cua ong nh Bo Tat
a, Nhap Trung Luan, Nhap Bo e Hanh
Kinh, va Nh Thap Tung Luan. cua ngai The
Than. cac cuon sach xuat ban co gia tr khac cua
ong la Panacakrama (1896), Bodhicaryavatara-
panjika (1901-1905), Prasannapada
Candrakirti (1903-1913), va Mahaniddesa
(1916-1917). Tuy nhien, cac cong trnh ln cua
ong la nhng ban dch ra Phap ng cac bo A Ty
at Ma Cau Xa cua ngai The Than nam 1923-
1931, va cuon Thanh Duy Thc Luan cua Huyen
Trang. Ong la nha tien phong trong viec nghien
cu Nhat Thiet Hu Bo cua Phat giao. Ngi ta
khong c biet g may ve giao ly cua bo phai nay
cho en khi Poussin cong bo ban dch, m ra mot
ky nguyen mi cua ong ve cuon A Ty at Ma Cau
Xa vi li giai thch cua ngai The Than, chia lam
7 tap. Da tren cac t lieu bang tieng Trung Hoa
va tieng Tay Tang, ong a phuc hoi lai mot cach
thanh cong gan nh toan bo cac bai tung cua A Ty
at Ma Cau Xa. Nhng nhan xet gia tr va thau
ao cua ong trong cuon sach nay cho thay rang ni
hoc gia ln nay co s phoi hp tuyet vi gia nha translations into French of the Abhidharmakosa of
ngon ng hoc, nha triet hoc va phe bnh. Poussin
a m ra cho chung ta nhng kho tang t tng
bao la c cat dau trong phong kn va a lap ay
3201
nhng khoang trong trong viec nghien cu cac tac
pham Pali ngay trc va cac chu thuyet cua
Khong tong sau nay. Viec xuat ban cuon sach nay
a cach mang hoa cong cuoc nghien cu Phat giao
va gay ra nhieu van e tranh cai, thu hut s chu y
cua mot so hoc gia ng thi nh ba C.A.F. Rhys
Davids, Jean Przyluski va Th. Stcherbatsky. Cuon
Niet Ban nam 1925 gay nhieu suy ngh cua ong e
ra mot quan iem mi va gay nen s ch trch
nghiem khac t pha Th. Stcherbatsky, mot nha
nghien cu phng ong xuat chung cua nc
NgaOne of the most eminent Belgium Buddhist
scholars in the nineteenth century. He was one of
the great luminary of this period. He was a student
of Sylvain Levi and H. Kern. After completing his
studies in linguistics at Louvain, he began his
studies in Oriental subjects at the Sorbonne as a
student of S. Levi in 1891, and in the following
years went to Leyden to study the Gatha dialect
with Prof. H. Kern. Here he studied Tibetan and
Chinese, which open for him a vast field of
research. In 1893 he became a Professorate at the
University of Ghent, where he worked for about
35 years and carried on his studies in Buddhism,
particularly in Sarvastivada Buddhism. In 1921 he
organized the Societe Belge dEtudes
Orientales. Under the title Buddhisme: Notes et
of Bibliographiie, he published learned reviews of
new books on Oriental subjects. He also directed
the editing of Melanges Chinois et Bouddhique,
to which he contributed several valuable articles
on the Abhidharma. He contributed about 30
articles on different Buddhist topics to the
Encyclopedia of religion and Ethics. Together
with Ph. Colinet he edited and published Le
Museon in which appeared some of his valuable
editions like the Bodhicaryavatara, the
Bodhisattva-bhumi, the Madhyamaka-vatara,
and the Vimsika-karika-prakarana of
Vasubandhu. His other notable editions are the
Panacakrama (1896), the Bodhicaryavatara-
panjika (1901-1905), the Prasannapada of
Candrakirti (1903-1913), and the Mahaniddesa
(1916-1917). His greatest works, however, are his
Vasubandhu (1923-1931) and the
Vijnaptimatratasiddhi of Yuan Chwang (1930). He
was a pioneer in the study of the Sarvastivada

school of Buddhism. Very little was known about
the teachings of this school until Poussin published
his epoch-making translation of
Abhidharmakosa with Vasubandhus bhasya in
seven parts. He very successfully reconstructed,
on the basis of Chinese and Tibetan material,
almost the whole of the text of the karikas of the
Abhidharmakosa. The valuable and exhaustive
notes with which the work is provided show that in
this great scholar there was a unique combination
of the linguit, the philosopher and the critic.
Poussin opened the vast stores of thought that lay
buried in a sealed chamber and filled a huge gap
between the studies of early Pali works and the
late Sunyavada doctrines. The publication of this
work revolutionized Buddhist studies and gave
rise to many controversial topics which engaged
the attention of some eminent contemporaries like
Mrs. Rhys Davids, Jean Przyluski and Th.
Stcherbatsky. His thought-provoking Nirvan
(1925) propounded a novel view and brought
severe criticism from Th. Stcherbatsky, an
eminent Orientalist of Russia.
Pho Sanh Can Qua Than: Everywhere Producing
Roots and Fruits.
Pho Sanh Hoan Hy Than: Universally Causing
Joy Deity (Spirit).
Pho Tai: Khap moi niUbiquitousTo be
present everywhere.
Pho Tan Chung Bu Than: Universal Distributor
of Treasures Deity (Spirit).
Pho Tap Dieu Dc Than: Collecting All
Wonderful Herbs Deity (Spirit).
Pho Tap Quang Tang Than: Banner of Universal
Assembly of Light Deity (Spirit).
Pho Te:
1) All-embracingSee Pho o.
2) (1179-1253): Ten cua mot v Thien s Trung
Hoa, thuoc phai Dng Ky, tong Lam Te vao
thi nha Tong (960-1279)Name of a
Chinese Zen master of the Yang-chi branch,
Lin-chi Sect, in the Sung dynasty.
Pho Tham: Pu Ch'an (chi)Sosan (jap)General
sanzenThuat ng "Sosan" la Thien ng Nhat
Ban, co ngha la Pho tham hay tham thien pho
quat. Ch "Tham" la mot ong t, co ngha la Pho Thnh: Xuat PhaTat ca eu c mi
tham, xuyen hay tham nhap. V the "Tham Thien"
ngu y trong khi tu tap Thien hanh gia phai co gang
3202
tan lc tham nhap vao coi tham sau cua tam mnh.
Ky that, trong Thien, hanh gia tu Thien neu khong
the chu tham Thien th toa thien khong co ket qua.
Tham thien co ngha la v Tang en gap Thien s
va trnh bay quan iem cua mnh ve cong an.
Thong thng th viec nay dien ra hai lan mot
ngay, trong thi ky ai nhiep tam th Tang chung
phai gap Thien s t nhat la bon lan mot ngay.
Nhng neu ngi hoc khong co quan iem nao
ac biet e trnh len cho Thay tham xet th ho
khong can phai tham thien. Loai tham thien nay
c goi la "oc Tham", ngha la tham thien ca
nhan hay t nguyen. Tuy nhien, trong buoi pho
tham, thien sinh nao cung phai en gap thien s.
Pho Tham co ngha la "tham thien pho quat." Pho
tham phai thi hanh ba lan trong thi ky nhiep
tam"Sosan" is a Japanese Zen term, which
means general Sanzen. "Zan" is a verb, meaning
to bore, to pierce, or to penetrate into. "Zanzen"
thus implies that in practicing Zen one should try
to penetrate into the very depths of his mind. As a
matter of fact, in Zen, without doing what is
known as Sanzen, then Zazen does not bear fruit.
Sanzen means the monk's seeing the master and
presenting his views on the koan. Ordinarily, this
takes place as a rule twice a day, but during the
great Sesshin the monks have to see the master at
least four times a day. But if they have no special
views to present for the master's examination it is
not necessary for them to do sanzen. This kind of
sanzen is called "dokusan," individual or voluntary
sanzen. At the "sosan", however, no monks are
allowed to stay away from seeing the master.
"Sosan" means general sanzen. This is enforced
three times while the sesshin is going on.
Pho Thanh Tnh Vo Tan Phc Quang: Light of
Inexhaustible Virtue Of Universal Purity.
Pho Th: Bo th cho moi ngi, mot cach rong ln,
cho khong gii hanTo give without any limits to
everybody.
Pho Thien: Pusan (skt)Bo HamNuoi dng
van vatTo rear all other beings.
Pho Thiep Th Hien Vng: King of Immediate
Manifestation Everywhere, one of the ten kings of
Garuda.
All-invitedTap trung ch Tang trong thien vien
e tham gia lao tac. Thien s Bach Trng Hoai

Hai (720-814) la v thien s au tien thiet lap mot
cong ong t vien Trung Quoc vi nhng luat le
quy cu ro rang va nhan manh en viec lao ong
chan tay trong nha thien bao gom trong quyen
Bach Trng Thanh Quy. Ngai chu trng "Mot
ngay khong lam lao ong la mot ngay khong an."
Thien s Bach Trng Hoai Hai luon luon lam
mot cong viec tay chan nao o cung vi cac mon
o cua mnh, v S tin rang moi ngi trong thien
vien phai c "pho thnh" hay c mi ra ngoai
ong lam viec. Khong co s phan biet hay mien
tr nao ca; bi v tat ca nhng ngi t cao en inimical to the general welfare of the community.
thap trong ang cap eu lam mot th cong viec
nh nhau. T nhien la co s phan cong, nhng
khong co y niem giai cap xa hoi nao lam hai cho
s an sinh chung cua cong ong Tang l ca. Hn
na, khi lao tac ngoai ong, co nhieu c hoi de
dang cho Tang chung hoi thay ve van e tu tap
cua ho. Hay cung la c hoi e thay day e t mot
vai ieu g o ve giao phap Thien. Co lan Tuyet
Phong hoi Trng Khanh khi v nay i en phong
gap thay: "Ong i au vay?" Trng Khanh noi:
"Tri ep, ch la mot ngay cho viec lam ngoai
ong." Mot hom Thien s Quy Tong Tr Thng i
ra ngoai vn cua thien vien e hai rau. S ve mot
vong tron chung quanh am co va bao Tang chung
ng quay ray no. Tang chung can than khong
ung vao am co trong vong tron. Mot lat sau
Thien s Quy Tong Tr Thng lai tr ra vn trai,
thay am co kia khong he han g, S cam gay uoi
Tang chung i va noi: "ung la mot am ngu
ngoc! Khong mot ai co u tr thong minh." Mot
hom, Thien s Dc Sn thay mot v Tang lam
vn ben noi vi ong ta: "Trong kheo lam nhng
ng e re moc." V Tang chong che noi: "Neu re
khong moc th Huynh e con lay g an?" Dc
Sn hoi: "Ong co mieng e an khong?" V Tang
lam vn khong co cau tra li. Mot ho m, khi
Tuyet Phong cho ong Sn, ang khieng mot bo
cui va at ngay trc mat ong Sn. ong Sn
hoi: "Nang bao nhieu?" Tuyet Phong ap: "Dau
cho tat ca moi ngi tren the gii nay co co
khieng cung khong noi." ong Sn noi: "Vay tai
sao no len c ti ay?"To gather all monks
for daily physical labor in a Zen monastery. Zen
master Pai-Chang-Huai-Hai was an outstanding
Zen master, the first to establish the Zen
community in China with precise rules and
3203
regulations and the emphasis on manual labor. His
contention is that "One day without manual labor,
one day without eating." Zen master Pai-chang
Huai-hai always found together with his monks
engaged in some manual work, for he believed
that every member of the Brotherhood must be
all-invited to go out to work on the field. No
distinctions are made, no exemptions are allowed;
for the high as well as the low in the hierarchy are
engaged in the same kind of work. There is a
division of labor, naturally, but no social class-idea
Moreover, in the midst of some physical labor in
the farm, there are easy opportunities for the
monks to ask the master questions concerning
their practices. Or there are also opportunities for
the master to say something about the teachings of
Zen. Hsueh-feng once asked Chang-ch'ing who
came up to see the master in his room, "Where are
you going?" Chang-ch'ing said, "Fine weather, just
the day for general outdoor work." One day, Zen
master Chih-Chang of Kuei-tsung went out to the
monastery farm to pick some vegetables. he drew
a circle around some herbs, and said to the monks
not to disturb them. The monks were careful not to
touch them. After a while the master came out
again in the yard and seeing the herbs untouched
he chased all the monks with a stick and said, "Oh
this company of fools! Not one of them has
enough intelligence!" One day, Zen master Yueh-
shan seeing the monk-gardener planting
vegetables, he said to him, "Very well with your
planting, but don't let the roots grow." The monk
protested, "If the roots fail to grow, what has our
Brotherhood to eat?" "Have you a mouth to eat?"
queried the master. No answer came from the
gardener. One day, Hsueh-feng at Tung-shan was
carrying a bundle of kindlings which he set down
before Tung-shan. Tung-shan asked, "How heavy
is it?" Hsueh-feng said, "Even when all the people
of the world try to lift it, they cannot." Tung-shan
said, "How then has it come up so far?"
Pho Thong: UniversalCommon to all
GeneralReaching everywhere.
Pho Thu: Mot ten khac cua Ngai Van Thu S Li
Bo TatAnother name for ManjusriSee Van
Thu S Li.
Pho Thu Bo Tat: Parigudha (skt)See Pho Thu.

Pho Thu Nh Lai: Fushu-Nyorai (jap)Thus
ComeOne who has arrived at the state of
reality.
Pho Thuy Cung ien Than: Palaces in All
Waters Deity (Spirit).
Pho Thuy: Ten cua mot v danh Tang Trung Hoa
vao thi nha Nguyen (1280-1368)Name of a
Chinese famous monk who lived in the Yuan
Dynasty in China.
Pho Thuyet: Fusetsu (jap)Giang thuyet tong
quatGiang thuyet hang ngay (khong nhat thiet
phai tai Giang ng hay c sap at trc) bat loan. Hn na, Kinh ien Tnh o n gian,
General preachingGeneral day-to-day lectures
(not necessarily in the Dharma Hall or scheduled
in advance).
Pho Thuyet Lc: Powers of universal explication
of the truth.
Pho Tch Thien S (651-739): Zen master P'u-
chiTen cua mot Thien s Trung Hoa, thuoc phai
Thien Bac tong cua Than Tu vao khoang the ky
th VII hay th VIII. Theo Canh c Truyen
ang Luc, quyen IX, S la mot trong nhng e t
noi troi cua Than Tu. Vao nam 706, sau khi ai s
Than Tu th tch, S thong lanh chung cua Thay va
tiep tuc hoang dng Thien phap cua Than Tu cho
en khi th tch vao nam 739Name of a Zen
master of the Northern School (Shen-hsiu) in
around the VII or VIII century. According to the
Records of the Transmission of the Lamp (Chuan-
Teng-Lu), Volume IX, he was one of the most
eminent disciples of master Shen-hsiu. In 706,
after the great master Shen-Hsiu's passing away,
he took over his master's assembly and continued
to teaching Shen-hsiu's Zen teachings until he
passed away in 739.
Pho Tnh:
1) (1902-1986): Ten cua mot v danh Tang Trung
Hoa vao the ky th XXName of a Chinese
famous monk in the twentieth century.
2) See Pho Tnh Thien S.
Pho Tnh Thien S: Thien s Pho Tnh, que
Thng Phc, Bac Viet. Khi con rat nho, ngai
xuat gia vi Thien s Phuc ien, nhng ve sau tho
gii vi Thien s Tng Quang va tr thanh Phap
t i th 43 dong Lam Te. Hau het cuoc i ngai, Thng Phc, North Vietnam. He left home to
ngai hoang phap tai mien Bac Viet Nam. Ngai i
au va th tch hoi nao khong ai biet. Ngai thng
nhac nh e t: Hai tong phai Tnh o va Thien Master Tng Quang and became the Dharma
3204
tong khong khac g nhau. Thien quan la phng
cach kho thc tap. Phat day ngi tu Thien trc
tien phai tu phep T Niem X, quan than bat
tnh, quan tho th kho, quan tam vo thng, quan
phap vo nga. Khi a biet than, tho, tam, phap eu
khong sach, kho, vo thng va vo nga, eu gia doi
nh mong huyen, th chn tanh se t hien bay. Vai
ngi co gang that nhieu e tap trung t tng va
loai bo nhng loi cuon ben ngoai, nhng tam ho
van ban bu u th. Tuy nhien, neu ho co gang
niem Phat th ho co the de dang at en nhat tam
de hieu va de thc hanh. Neu co ay u tn, hanh
nguyen va dung cong niem Phat, th Phat A Di a
va Thanh chung se gia ho tiep dan ve Tay Phng
Cc Lac. Hoac khi t mot cau thoai au goi la
tham thien, hoac ngoi ma dt niem goi la toa
thien. Tham hay toa eu la thien ca. Thien hay
Phat eu la tam ca. Thien tc la thien cua Phat.
Phat tc la Phat cua Thien. Phap mon niem Phat
au co g ngai vi phap tham thien, toa thien? Va
lai, ngi tham thien co the dung sau ch Nam Mo
A Di a Phat lam mot cau thoai au, niem en,
niem lui, niem xuoi, niem ngc, tr lai, xoay qua
khong ri ng niem, mac du khong noi tham
thien, ma thien trong o roi. Ngi toa thien can
phai en giai oan mot niem tng ng, hoat
nhien nh vin vao cho h khong, mi la ac thu.
Niem Phat en luc nht tam bat loan, khong phai
tng ng la g? Niem en luc tam khong, khong
phai vnh vien tng ng sao? Trong luc nie m
Phat, khong hon tram, khong tan loan, ch, quan,
nh, hue moi niem vien thanh; neu muon tm
thien, thien au na? Di ay la mot trong
nhng bai th thien noi tieng cua ngai:
Kinh nien tnh toa ai Hung phong
That th than cung ao bat cung
Luc t chuyen tr than tho ky
Lu truyen hau the hien tong phong.
(Nhieu nam ngoi tnh nui ai Hung
Qua that than cung ao chang cung
Sau ch chuyen tr than tho ky
Truyen mai i sau sang To tong).
Zen Master Pho Tnh, a Vietnamese monk from
follow Most Venerable Phuc ien when he was
very young. Later, he received precepts with Zen
 3205
heir of the forty-third generation of the Linn Chih
Zen Sect. He spent most of his life to expand the
Buddha Dharma in North Vietnam. His
whereabout and when he passed away were
unknown. He always reminded his disciples: The
two schoos of Zen and Pure Land are not
different. Meditation is a difficult way to practise.
The Buddha taught: Zen practitioners who want
to cultivate must, first of all, practice the Four
Foundations of Mindfulness, to contemplate the
body is impure, all feelings as suffering, the
ordinary mind as impermanent and all phenomena
as lacking self-nature. When we realize that
body, feelings, mind and phenomena are impure,
the source of suffering, impermanent, without
self-nature, false, dream-like and illusory, the
True Thusness Nature will manifest itself. Some
people have tried very hard to concentrate and
abandon all distractions, their mind is still
preoccupied with all delusions. However, if they
try to focus on recitation the Buddhas name, they
can reach single-mindedness. Furthermore, the
Pure Land Sutras are simple and easy to
understand and practice. If you are utterly sincere
in your faith, conducts and vows with all efforts,
you will be welcome by Amitabha Buddha and
other Saints in the Western Pure Land. Meditation
based on a koan is called koan meditation.
meditation in which the practitioner sits and stops
the thought process is referred to sitting
meditation. Koan and sitting meditation are both
Zen. Zen and Buddha are both Mind. Zen is the
Zen of Buddha. Buddha is Buddha in Zen. Buddha
Recitation does not conflict with koan or sitting
meditation. Moreover, the meditator can use the
words Namo Amitabha Buddha as a koan,
reciting forward, reciting backward, reciting in one
direction, reciting in another, upside down, turning
around, without leaving his current thought. Even
if it is not called Zen, Zen is still part of it. The
Zen practitioner, to succeed in his cultivation,
must practice to the stage of one thought in
resonance with the Mind or samadhi, and enter
suddenly into the realm of Emptiness. To recite
the Buddhas name to the level of one-
pointedness of mind, if this is not resonance
(samadhi), what else can it be? To recite to the
point where the mind is empty, is it not perpetual
samadhi? In alert, focused Buddha recitation there
is samatha, vipassana, samadhi, wisdom, each
recitation is perfect. Where else can Zen be found
if not here? Below is one of his famous Zen
poems:
Sitting still on Dai Hung Mount for so many years
My body is going to end, but the Way never ends
Holding the six words constanly,
receiving the Buddhas prophecy
I now pass them to the future generations,
Continue to reveal the Way of Zen.
Pho Tnh Phat: Samantavimala Buddha (skt)
Universal Purity Buddha.
Pho Tra: Tra c dung e ai ai chung trong
chuaTea used in treating everybody in a
temple.
Pho Trang Thien S (1347-1403): Ten cua mot v
Thien s Trung Hoa, thuoc phai Dng Ky, tong
Lam Te vao cuoi thi nha Minh au thi nha
ThanhName of a Chinese Zen master of the
Yang-chi branch, Lin-chi Sect, in the end of the
Ming dynasty and the beginning of the Ch'ing
dynasty in China.
Pho Tri: Tr sieu viet, thong suot van phap
Omniscience.
Pho Tri Gia: c Phat la bac pho tr, v ngai
thong suot tat caThe omniscient, i.e. the
Buddha.
Pho Tri Ton: See Pho Tri Gia.
Pho Tr: Tr hieu biet rong ln nh tu tap thien
nhUniversal mind through practicing
meditation.
Pho Tr Nhan Thien Vng: Eye of Universal
KnowledgeMot trong mi Quang Qua Thien
VngSee Quang Qua Thien Vng.
Pho Tr Quang Chieu Nh Lai Canh: Realm of
Enlightenment of Radiance of Universal
Knowledge.
Pho Tr Van Nht Trang: Sun Banner Clouds of
Universal Knowledge.
Pho Tr Quang V Than: Everywhere Holding
the Flavor of Light Deity (Spirit).
Pho Tr Thanh Tnh Than: Universal Purifier
Deity (Spirit).
Pho T: Long t bi rong khapUniversal loving-
kindness.
Pho T Bo Tat: Sadaprarudita (skt)Thng e
Bo TatV Bo Tat co long t ai bao quat

Universal loving-kindness Bodhisattva.
Pho T Thien S (1355-1450): Ten cua mot v
Thien s Trung Hoa, thuoc phai Dng Ky, tong
Lam Te vao thi nha Minh (1368-1644)Name
of a Chinese Zen master of the Yang-chi branch,
Lin-chi Sect, in the Ming Dynasty in China.
Pho Uyen: Ten cua mot v danh Tang Trung Hoa
vao thi nha Thanh (1644-1912)Name of a
Chinese famous monk who lived in the Ch'ing
Dynasty in China.
Pho Van Thien: See D Thien Vng.
Pho Van Thien S: Ten cua mot v Thien s
Trung Hoa, thuoc tong Lam Te vao thi nha
ng (618-907)Name of a Chinese Zen master
of the Lin-chi Sect in the T'ang dynasty.
Pho Van Am Thien Vng: Sound of Ubiquitous
CloudsMot trong mi ai Pham Thien
VngSee ai Pham Thien Vng.
Pho Van ai Thinh Long Vng: King of Naga
of Great Sound Traveling EverywhereMot trong
mi Long VngSee ai Long Vng.
Pho Vu Thien S: Ten cua mot v Thien s Trieu
Tien vao the ky th XVIName of a Korean Zen
master who lived in the sixteenth century.
Pho Vng: Pho Vng la danh hieu cua Diem
Vng khi ong ta diet tan nhng toi chng cua
chnh mnhUniversal king, title of Yama when
he has expiated (extinguished) all his sins.
Pho Xng Man Am Thien Vng: Everywhere
Intoning Fulsome SoundMot trong mi ao
Li Thien VngSee ao Li Thien Vng.
Phoi Thai: Kalala (skt)Ca La LaYet La
LamAn embryoThe wombThai nhi t thi
ky ban s en luc c bay ngayAn embryo
shortly after conception. The appearance after the
first week of conception.
Phu Cong Dieu au: Tai-Yuan Fu: "Nodding the
head"See Cong An Phu Cong Dieu au.
Phu Cu: 1) Ao ca sa: The monks robe; 2) Chiec
em trai ra trc ban th Phat: The displayed, or
promulgating article in front of the altar of the
Buddha.
Phu Man a La: e tam vai Man a La di eight groups of demon-followers of the four
atTo spread a magic cloth, or mandala, on the
ground.
Phu Thai Nguyen Thien S: Zen master Fu of
T'ai-yuanSee Thai Nguyen Phu Thien S.
3206
Phu Toa: Cach ngoi at ban chan nay len ui
chan kia (co hai cach, mot la kiet gia, hai la ban
gia)To sit cross-legged.
Phu: Hypocrisy or concealment.
1) Makkha (p): Mraksa (skt)S che dau, mot
trong cac a phap tieu phien nao (s mat
danh d ma che dau toi loi cua mnh)
CoveringDeceitSee Tuy Phien Nao.
2) Giau sangRichWealthyWell-supplied.
Phu Bach: Phu mot tam khan nho len bc tng
To throw a coverlet over an image.
Phu Bat: Bat lon ngc at di chn vong tron
tren noc chuaThe inverted bowl at the top of a
pagoda below the nine circles.
Phu Ca La: Pudgala (skt)See Phu Gia La.
Phu Cai T Ky Ac nghiep: Hiding own
unwholesome deedsChe dau ac nghiep cua
chnh mnhHang ngi co ai hoi en cai xau
cua mnh th che dau, huong la khong hoi! ay la
loi doi tra, xao quyet, la gat cho ngi ta tng
mnh la bac Thanh. Hang ngi nay c goi la
ngi khong biet tam quThose who keep their
unwholesome deeds hidden, lying about it when
anyone asks about them, let alone if these deeds
were not asked, then certainly their wickedness
would never be revealed. This condition
represents people who are pretenders, those who
tricked others into believing they are saints. They
are people of no shame in self or before others.
Phu Cng: See Phu Hao.
Phu Dien: Vai che mat: A veil for the faceChe
mat: To cover the face.
Phu a: Putana (skt)See Bo at Na and Phu
n Na.
Phu a Na: Putana (skt)See Phu n Na.
Phu an Na: See Phu n Na.
Phu ac Ca Gia: Pudgala (skt)See Phu Gia La.
Phu ac Ca La: Pudgala (skt)See Phu Gia La.
Phu n Na: Putana (skt)Phu a NaXu Nga
QuyMot trong tam bo quy chung ay la loai
quy mot khi bat ngi lien lam cho ngi ay cam
thay nh mnh ang nam tren la One of the
maharajas. This kind of demon once invades a
persons body makes that person feel as if he or
she is on fire (a class of pretas in charge of
fevers).
Phu n Na Quy: Putana (skt)See Phu n

Na.
Phu Gia T Tha Phng Cau Thc: Daridra-
purusa (skt)Chang Cung T trong Kinh Phap
Hoa, y noi chung sanh trong tam gii. Theo Kinh
Phap Hoa, co mot a con trai cua mot phu gia i
lac khoi nha va lang thang trong ngheo oi trong
nhieu nam, quen mat i coi nguon xuat than cua
mnh. Ve sau, bc chan lang bat cuoi cung a
anh ta tr lai que hng ban quan. Nhan ra a
con trai cua mnh, v phu gia biet rang neu ong ta
nhan con ngay lap tc, a con khon kho ay se
khong khoi hoai nghi va ngai ngung. V the, v phu
gia a thu xep e mn anh ta vao giup viec trong
nha, tao cho anh ta ieu kien thang tien cua mnh.
T t v phu gia mi ke cho ngi con nghe ve coi
nguon cua mnh khi nhan ra anh ta a san sang
biet c s that. Cau chuyen nay ham y noi en khong chung ta se tiep tuc lang thang trong canh
tnh trang cua nhng con ngi trong i thng
cua chung ta. Chung ta von tha hng mot san
nghiep vo tan, nhng luc nao cung cam thay mnh
ang song trong thieu thon. Vi mau chuyen nay,
chung ta co the t hoi: "Cai gia san vo tan b lang
quen ay, cai kho tang thuoc quyen s hu chnh
ang cua chung ta, la cai g?" Mot so ngi co the
tra li la tue giac huyen tham, hay suoi nguon yeu
thng, hay trang thai sieu y thc. Mot cong an
Thien co the c viet lai nh sau: Mot v Tang
en trnh thay Tao Sn: "Tha thay, Thanh Nhue
nay that ngheo kho va co n, xin thay hay giup
anh ta c giau co." Tao Sn noi: "A Xa Le, lai
ay!" Thanh Nhue ap: "The nao a?" Tao Sn
noi: "Con a uong ba chen ru quy tai nha Bach
Truyen Chau, the ma con lai noi rang con khong
he nhung moi vao ru!" ay cung la th du th constantly overlooking?" Some would respond that
10 cua Vo Mon Quan. Th du nay ke lai noi dung
cua mot cuoc phap luan gia Tao Sn va mon o
cua mnh la Thanh Nhue. Theo Vo Mon Hue Khai
trong Vo Mon Quan, Thanh Nhue trnh c nh vay
la y lam sao? Tao Sn nhanh mat, hieu ro ngay y
t. Tuy nhien, xem vao au ma bao Thanh Nhue
a uong ba chen ru? That vay, moi ngi chung
ta la mot Thanh Nhue, "ngheo kho va tung thieu."
Cho dau chung ta co the c tat ca cua cai tren
the gian nay, nhng chung ta van cam thay thieu
thon hay mat mat mot cai g o. Va ngay ca khi
chung ta nhan ung ngay nhng g mnh muon,
cha chac la chung ta cam thay thoa long man
nguyen. Hay tng tng neu nhng g ban hang
3207
ao c cht en vi ban, roi th ban se m c g
na? Neu ban co c tat ca moi th ban muon,
ban co tr thanh giau co hay khong? Khi Thien s
Tao Sn goi ch danh Thanh Nhue. Gia s ban
ch thc nhan thc mnh la mot ke hoan toan
khon kho trong i song tam linh, ban tm en mot
v thay, tha rang: "Con ang cam thay thieu mot
th g o het sc tham tham, xin thay ch giup." V
thay cat tieng goi ch danh ten ban, va ban ap:
"Da!" V thay lien bao: "o! Con van co ca mot
kho tang e s dung khi can thiet o ch!" Vay th
kho tang o la g? Hanh gia tu Thien nen luon nh
rang o la mot bc nhay vot t canh ngheo tung
en mot canh gii toan man ma khong can bat c
mot s thay oi nao ben ngoai. Cho en khi nao
chung ta thc hien c bc nhay vot nay, neu
tung thieu tren the gian nayThe poor son, or
prodigal son, of the Lotus sutra, i.e., beings in the
three realms. According to the Lotus Sutra, there
is a son of a rich man strays from home and
wanders in poverty for many years, forgetful of
his origins. Eventually he happens to stray near
home again. The father sees the boy but realizes
that if he went out and simply said, "You are my
son," the boy would be suspicious and afraid. So
instead the father arranges for the boy to be
employed as a servant of the house. Gradually the
son is promoted until the father is sure he is ready
to be told the truth. The story depicts a person who
is heir to infinite riches but constantly in a state of
poverty. We might ask ourselves, "What is this
great wealth, rightfully ours, that we are
it is esoteric wisdom, or tremendous reservoir of
love, or superconscious state. A Zen koan that
goes well with this story can be paraphrased as
follows: A monk once came to Master Ts'ao-shan
and said, "Ch'ing-jui himself is very lonely and
miserable. Please be so kind as to help me to get
ahead." Ts'ao-shan said, "Acharya Jui!" Ch'ing-jui
said, "Yes?" Ts'ao-shan said, "You have already
drunk three cups of superb wine from the house of
Pai of Ch'uan chou, and still you are saying that
you haven't wet your lips!" This is the tenth
example of the Wu-Men-Kuan. In this example
we see Ts'ao-shan in a hossen with his student
Ch'ing-jui. According to Wu Men Hui-Kai in the

Wu-Men-Kuan, Ch'ing-jui is submissive in
manner, but what is his real intention? Ts'ao Shan
has the eye and thoroughly discerns what Ch'ing-
jui means. However, who can tell where and how
has Ch'ing-jui drink wine? In fact, each one of us
is Ch'ing-jui, "poor and without sustenance." We
may have all the riches in the world, but still we
would feel we lack something. Even if we were
given exactly what we think we are missing, it
would not be enough. Imagine for a moment that
every one of your wishes was granted to you; then
what would you wish for? If you had it all, would
you be rich? What does Ts'ao-shan mean when he
says, "Ch'ing-jui!" Supposing you genuinely
realize your poverty of spirit, and you go to a
teacher and say, "I lack that which is most
profound." And he calls you by name you reply
"Yes." And he says, "There, you have all the
riches you will ever need." What are these riches?
Zen practitioners should always remember that
there is a jumping step from poverty to fullness
that involves neither change nor movement. Until
we can take that jumping step we will continue to
wander poor on this earth.
Phu Gia La: Pudgala (skt)Bo ac Gia LaPhu
ac Ca LaChung sanh co hnh tng, dang ve
va tam thc (con ngi): Living beings that have
form, body and soul (living beings that have body,
matter, the soul, personal identity, interpreted by
man, men, human being, and all the living).
1) Hu tnh: The sentient beings.
2) Tat ca chung sanh: All living beings.
3) Tat ca chung sanh chu luan lu trong luan hoi
sanh t: All living beings subject to
metempsychosis.
4) Thu hng: Direction, or transmigration.
Phu Giang: Tra bai cho thayTo repeat a lesson
to a teacher.
Phu Kha S (1811-1894): Ten cua mot v hoc gia
Phat giao ngi Phap vao the ky th XIX. Ong co biet tai thuyet phap. B ngi anh bac ai trong
cong hien gan nh ca i mnh e nghien cu ve thng vu, nhng ong a cu ngi anh nay trong
Phat giao va ngon ng An o. Ong la tac gia cua mot chuyen am tau. Ve sau ong xay mot tnh xa
nhng tap sach: "Giao Thuyet Nha Phat Ve Niet
Ban", xuat ban nam 1864; Van Pham Tang Ng,
xuat ban nam 1858Name of a French famous
Buddhist scholar in the nineteenth century. He
contributed most of his life in studying Buddhism
and Indian Language. He was the author of
3208
several books: "Buddhist Doctrines on Nirvana",
published in 1864; Tibetan Language Grammar,
1858.
Phu Kh: 1) o dung e ngan can hay tac, chang
han nh o tac nc, hay ngoi khong cho nc
tham vao nha: Things for turning off, e.g. water, as
tiles do; 2) Tam b tac nghen khong tham c
ao phap: Impermeable resistant to teaching.
Phu Kien: Mac phu len vai (loai ao ca sa phu-
kien-y che vai phai; trong khi ky-chi-y la ao che
vai trai)To throw a robe over the shoulder.
Phu La: Pula or Para (skt).
1) Quoc o: Pura (skt)LandCountryCity.
2) Chiec giay ngan dung e trang sc: A short-
legged (ornament) bootBoot or shoe
ornamentation.
Phu La Bat a La: See Phu La (2).
Phu La Ca Diep: Phrana-Kassapa (skt)Purana-
kasyapa (skt)Bo Lat Na Ca DiepBo Lat Na
Gia DiepBo Lat No Ca Diep BaPho Lat No
Ca Diep Ba TPhu Lan Na Ca DiepSee Bat
Lan Ca Diep.
Phu Lan a La: Purandara (skt)Ngi pha v
thanh luy: Stronghold breaker, fortress
destroyerMot ten khac cua Than Sam Set:
Another name for Indra for thunder-god.
Phu Lan Na Ca: Purnajit (skt)Ten cua mot v
e t cua c PhatName of a disciple of the
Buddha.
Phu Lan Na Ca Diep: Purana-Kasyapa (skt)
Ngi cho rang khong co tnh khong, phu nhan
hau qua cua hanh ong tot xau (khong co ao
ngha vua toi hay cha con)Purana Kasyapa, who
negated the effects of action, good or evilSee
Bat Lan Ca Diep.
Phu Lau Na: Purna (skt)Phu Lau Na Di Chat
Na Ni T, con cua trng gia Ba-Va va mot ngi
gai no le. Ong la mot trong 1250 v A La Han e
t Phat, cung la mot trong thap ai e t cua Phat
hien cho Phat. Ong c Phat tho ky se thanh Phat
i v lai vi hieu la Phap Minh Nh Lai
Purnamaitrayaniputra, or Maitrayaniputra, son of
Bhava by a slave girl, often confounded with
Maitreya. One of the 1250 Arhat disciples of the
Buddha. He was also one of the ten great disciples
 3209

of the Buddha. He was the chief preacher among dong doi nha ho Co am, sanh ra tai Pataliputra,
the ten principal disciples of Sakyamuni. Ill- hoang hoa vung Varanasi. Ong chnh la ngi a
treated by his brother, engaged in business, saved quy y cho Ma Minh Bo TatA native of the
his brother from shipwreck by conquering Indra ancient Indian state of Kosala, descendant of
through samadhi. He built a vihara (monastery) for Gautama family, born in Pataliputra, laboured in
Sakyamuni. The Buddha predicted that he would Varanasi and converted Asvaghosa.
become a Buddha titled Dharmaprabhasa. Phu Na Ky: Purneccha (skt)Name of a preta, or
Phu Lau Na Di a La Ni T: Purna- hungry ghostTen cua mot loai nga quy (khi c
Maitrayaniputtra (skt)See Phu Lau Na. Phat ang tru tai tnh xa Truc Lam trong thanh
Phu Lau Na Phu La: Purusapura (skt)Phu Lau Vng Xa.
Sa Phu LaPhu Lu Sa Phu LaTrng Phu Phu Na Xa: Punyagasa (skt)Punyayasas (skt)
Tho, ten mot vng quoc co, pha Bac An o, bay See Phu Na Da Xa.
gi la Peshwar, ni ma ngi ta noi rang Ngai Phu Nhuan Oc, c Nhuan Than: Cua cai lam
Thien Than Bo Tat a ra iThe ancient capital cho nha ca ep ra, ch co c o mi co the lam
of Gandhara, north of India, the modern Peshawar, cho con ngi tot ep hnRiches adorn a house,
stated to be the native country of Vasubandhu. only virtue can adorn a person.
Phu Lau Sa: Purusa (skt). Phu Sa: Pusya (skt)Mot v co Tien: An ancient
1) Nhan loai: ManMankind. rsiTen mot chom sao: Name of a constellation.
2) Con ngi c nhan cach hoa lam Na La Phu Tuc e: The Tuc eTuc e chang nhng
Dien Thien (mot loai tri): Man personified khong lot het c ngha ly ma con che lap mat
as NarayanaSee Narayana. chan ly (th du nh sac von khong phai la cai bnh
3) Tam Thc: Soul and source of the universe. ma cho la cai bnh; thanh von khong phai la ca
4) Than Nga: The spiritual self. khuc ma cho la ca khuc)The unenlightened
5) Nga: Atman (skt)EgoTanh chat ac biet inversion of reality, common views of things.
cua nga la t tng, va qua mot chuoi thay Phu T Tai Vng: Rich in Material GoodsSee
oi cua kiep hien huThe atman whose Da Xoa Vng.
characteristic is thought, and which through Phu Au: Bong bong ncSpumesWater
successive modifications, all forms of bubbles.
existenc. Phu Can: Nam can hay y x cua nam can tren
Phu Lau Sa Phu La: Purusapura (skt)See Phu than theThe sense organs as aidsSee Phu
Lau Na Phu La. Tran Can.
Phu Lu Sa Phu La: Purusapura (skt)See Phu Phu Di: Bhumija (p)Ten cua mot an s thi c
Lau Na Phu La. PhatName of a hermit in India at the time of the
Phu Mo: Vong linh tr ve vieng mo ba ngay sau Buddha.
khi a c chon catTo return to visit a grave Phu Dung ao Giai Thien S (1043-1118):
on the third day after internment. Fuyo-Dokai (jap)Fu-jung Tao-k'ai (Wade-Giles
Phu Na: Punya, Punar, or Purna (skt)See Phu Chinese)Furong Daokai (Pinyin Chinese)
Lau Na. Hien nay chung ta khong co nhieu tai lieu chi tiet
Phu Na Ba To: Punarvasu (skt)Ten cua mot v ve Thien s Phu Dung ao Giai; tuy nhien, co mot
s An oName of an Indian monk. vai chi tiet ly thu ve v Thien s nay trong Ngu
Phu Na Bat a: Purnabhadra (skt)Ten cua mot ang Hoi Nguyen: Thien s Phu Dung ao Giai
Than tngName of a spirit-general. sanh nam 1043 tai Nghi Chau (nay thuoc tnh Sn
Phu Na Da Xa: Punyayasas (skt)Phu Na Da ong). Khi con tre, S hoc ao Thuat vi muc
Xoa, to s th 11 trong dong thien An oThe ch c trng sanh bat t. Ve sau nay S bo
eleventh patriarch of the Indian Zen Lineage. cach hoc nay e hoc Thien vi mot v thay
Phu Na Da Xa To S: See Phu Na Da Xa. Trng An. Sau o S tr thanh e t va Phap t
Phu Na Da Xa: Punyagasa (skt)Punyayasas cua Thien s au T Ngha ThanhWe do not
(skt)Mot c dan cua vng quoc co Kosala, have detailed documents on this Zen Master;
 3210

however, there is some interesting information on Thnh Hoa Thng noi tiep. au T noi:
him in The Wudeng Huiyuan: Zen master Fu- Mao sanh nhat, tuat sanh nguyet. S lien
jung-Yi-Qing was born in 1043 in Yi-Chou (now ot en em en. au T noi: Ngi i len
the city in southern San-Tong Province). As a i xuong eu khong luong cong. S tha:
young man he practiced certain Taoist arts with ben canh Hoa Thng ly phai nh the. au
the aim of gaining immortality. He later T noi: Ke toi oi trong nha nao ma khong
abandoned such practices and studied with a Zen co. S tha: Hoa Thng tuoi cao thieu no
master in Changan. Later he became a disciple khong c. au T hoi: An can cai g? S
and Dharma heir of Tou-Tzi-Yi-Qing. tha: Co phan en an.One day, Tou-Tzi
S hoi au T: Ngon giao cua Phat To nh and Fu-jung were walking in the vegetable
viec cm nc thng ngay trong nha, la ri patch. Tou-Tzi came up to Fu-jung and
viec nay rieng co cho v ngi hay chang? handed him his staff. Fu-jung took it, then
au T ap: Ngi noi sac lenh cua Thien walked behind Tou-Tzi. Tou-Tzi said: Is
T trong coi nay, lai nh vua Vo, vua Thang, this in accordance with principle? Fu-jung
Nghieu, Thuan hay chang? S suy ngh e said: Carrying the masters shoes or staff for
ap lai. au T lay phat t bt mieng s, noi: him, it cant be otherwise. Tou-Tzi said:
Ngi phat y ra a ang an ba mi gay roi. Theres one walking with me. Fu-jung said:
Ngay cau noi nay, s tnh ngo, anh le, lien Whos not learning from you? Tou-Tzi
lui ra. au T goi: Xa Le hay lai ay. S went back. When evening came, he said to
chang ngo lai. au T noi: Ngi en cho Fu-jung: The master we spoke of earlier isnt
chang nghi chang? S lien bt taiFu-jung finished. Fu-jung said: Master, please speak
asked Tou-Tzi: The words of the Buddhas your mind. Tou-Tzi said: The morning
and ancestors were about everyday things gives birth to the sun. The evening gives birth
such as drinking tea or eating rice. Besides to the moon. Fu-jung then lit the lamp. Tou-
this, does the teaching have anything special Tzi said: Your comings and goings, none of it
for people or not? Tou-Tzi said: You speak is like that of a disciple. Fu-jung said:
the Cosmic Emperors edict. Are you Taking care of the masters affairs, this is in
pretending to be Yao, Shun, Yu, and Tang or accordance with principle. Tou-Tzi said:
not? Fu-jung wanted to continue speaking but Servants and slaves, what household doesnt
Tou-Tzi raised his whisk and placed it over have them? Fu-jung said: The master is
Fu-jungs mouth, saying: If you have some advanced in years. Neglecting him is
intention, then you already deserve thirty hits unacceptable. Tou-Tzi said: So this is how
with the stick! Fu-Rong then experienced you apply your diligence! Fu-jung said: One
enlightenment. He bowed and turned to should repay kindness.
leave. Tou-Tzi said: Come back! Your Vao nam 1080, Phu Dung tr thanh tru tr
reverence! Fu-jung ignored him. Tou-Tzi chua Trieu e va T vien Trung Ninh Bao
said: Have you come to the place of no Tho tren nui ai Dng. Tai o, S truyen ba
doubt? Fu-jung then covered his ears with his giao phap Tao ong tong, vi so e t nhieu
hands. nh may tri. Mot hom, Thien s Phu Dung
Mot hom, s theo au T i dao vn tra. thng ng th chung, noi rang: "Ve ban
au T trao cay gay cho s, s nhan lay lien ngay, i vao Ky Tho Cap Co oc Vien, trang
i theo sau au T. au T bao: Ly nen the sang long lanh tren tri. Ve em, len nh
ay. S tha: Cung Hoa Thng xach giay Linh Thu Sn, mat tri tran ngap ca mat.
cam gay, cung chang phai viec phan ngoai. Nhng con qua en bay tng bay nh tuyet
au T bao: Van co ngi ong hanh. S trang, mot con ngong co le bong tr thanh mot
tha: ay la mot ngi khong nhan day. bay; thiet cau sua tieng vang len tan may;
au T thoi hoi. en chieu, au T bao: mot con trau nc co tm ng xuong bien.
Sm mai noi thoai cha het. S tha: Ch khi nao c nh the ay, th thap phng

hoi tu, va roi chng o th can g phai tach cai
nga va nhng cai khac na? Tai cho cua
nhng v co Phat nay, ben di cong cua ch
To, tat ca may ong dang tay ra va on nhan
nhng v ton tuc a en. Het thay may ong,
may ong co the noi ve cai s ac cua mnh
hay khong?" Sau mot luc lau im lang, Phu
Dung noi: "Hay trong nhieu cay vo tng cho
nhng ngi en sau trong thay."In the
year 1080, Fu-jung became the abbot of the
Zhaoti Temple and Chongning Baoshou Zen
Monastery on Mt. T'a-yang. There he
propagated the way of the Caodong school,
with disciples as numerous as clouds. One
day, Fu-jung entered the hall and said, "By
day, entering Jetavananihara Park, a lustrous
moon is in the sky. By night, ascending
Vulture Peak, the sun fills the eyes. Crows
swarming like the snow; a solitary goose
becomes a flock; an iron dog barks and rises
to the clouds; a water buffalo struggles and
enters the sea. Just when it's like this, the ten
directions converge, and then what separates
self and others? In this place of ancient
Buddhas, beneath the gate of the ancestors,
all of you extend a hand and receive the
worthies that have arrived. All of you, can
you speak about what you've attained?" After
a long pause Fu-jung said, "Plant an
abundance of formless trees for those who
come later to see."
Sau khi Phu Dung tr thanh tru tr, co mot v
Tang hoi: "Bai hat cua ngi Ho (To Bo e
at Ma) khong co ngu am trong cung bac am
nhac. The ma s du dng cua no len en tan
nhng cung tri. Con xin phep thnh Hoa
Thng hat bai ay i!" Phu Dung noi: "Ga go
gay ve em. Thiet phung hat tieng ro rang
xuyen qua nhng cung tri." V Tang noi:
"Trong trng hp o, mot cau cua bai hat
nay bao trum ca ngan ieu du dng thi
trc. V hanh cc Tang biet giai ieu nay
tran ngap sanh ng." Phu Dung noi: "Vo
thiet ong t co the mang giai ieu nay." V
Tang noi: "Hoa Thng la mot bac thay v
ai, co thien nhan cua loai ngi." Phu Dung
noi: "ng t va vao moi mnh na."After
Fu-jung became abbot, a monk asked him,
3211
"The song of the foreigner does not have the
five tones of the musical scale. Its melody
goes beyond the heavens. I ask the master to
sing it!" Fu-jung said, "The wooden cock
crows in the night. The iron phoenix sings
clearly through the heavens." The monk said,
"In that case, a single phrase of this song
includes a thousand old melodies. The
itinerant monks that know this tune fill the
hall!" Fu-jung said, "A tongueless child can
carry the tune." The monk said, "You are a
great teacher, possessing the celestial eye of
humanity." Fu-jung said, "Quit flapping your
lips."
Mot v Tang hoi Phu Dung: "The nao la
ao?" Phu Dung noi: "Khi em en, mot con
bo khong sng i voi vao chuong."A monk
asked Fu-jung, "What is Tao?" Fu-jung said,
"When night comes, a hornless ox rushes into
it pens."
Phu Dung noi: "Khi khong nghe c nghiep
thanh cua tieng chuong va trong, th mot am
thanh co le lam tnh thc ngi trong mong.
S tnh lang vnh hang va toan hao khong co
viec g ac biet hn na. Ai noi Quan Am a
ra ca khac?" Sau mot luc lau im lang, Phu
Dung noi: "May ong co lanh hoi khong? ng
hoi v khach tren Pho a Sn. Khi chim ng
keu thet len, th may quanh nh ao tan bien
het!"Fu-jung said, "When the karmic
sounds of bells and drum are not heard, a
single sound awakens the one in the dream.
Perfect eternal stillness has no extra affairs.
Who says Kwan-Yin offers some other
gates?" After a long pause, Fu-jung said, "Do
you understand? Don't ask the guest on Putuo
Mountain. When the eagle cries, the clouds
around the island peaks are dispersed!"
Mot hom, S thng ng day chung. S a
cay gay len va noi: "ay may ong xem, cong
viec cua ch Phat ay. Ngay ca khi may ong
co the t do 'khi len ong va lan xuong
tay,' 'thau no lai va trai no ra,' ve can ban,
may ong van khong hieu cong viec ma phan
oan that Phat. May ong phai hieu thau rang
co mot ngi khong khong nh ngi khac ma
thc chng, khong nhan giao phap t ngi
khac, va khong ri vao giai oan. Neu may
 3212

ong gap ngi nay, th viec tu tap Thien ca Noi mau! Bai hoc g cua thi iem nay? Co
i cua may ong coi nh a hoan tat." Roi hoi khong? Nam ti se nay mam mi. Gio
Phu Dung bong het vao mat ch Tang: "Neu xuan kho chu khong ngt thoi."One day,
may ong con nghi, may ong khong can gap Zen master Fu-jung entered the hall and
lao Tang ve nhng chuyen nay na au!" addressed the monks, saying, "I don't ask
Fu-jung entered the hall to address the monks. about the last thirty days of the twelfth month.
He held up his staff and said, "Here you see I just want to know about the great matter of
it, the affair of all the Buddhas. Even if you the twelfth month. Everyone! At that moment,
can freely 'rise in the east and sink in the Buddha can't help you, Dharma can't help
west,' 'gather it in and roll it out,' you still you, the ancestors can't help you, all the
don't fundamentally comprehend the affair teachers in earth can't help you, I can't help
that predates the seven Buddhas. You must you, and the King of Death can't help you.
realized that there is a person who is not You must settle this matter now! If you settle
realized through others, who does not receive it now, the Buddha can't take it from you, the
teachings from others, and who does not fall Dharma can't take it from you, the ancestors
into stages. If you see this person, the Zen can't take it from you, all the teachers on
practice of an entire lifetime is concluded." earth can't take it from you, and the King of
Fu-jung then suddenly yelled at the monks, "If Death can't take it from you. Speak out! What
you have any more doubts, you don't need to is the lesson of this very moment? Do you
see me about them!" understand? Next year there'll be a new shoot
Phu Dung thng ng day chung: "Nui growing. The annoying spring wind never
xanh luon i. Ngi an ba a sanh con ve ceases."
em."Fu-jung entered the hall and said, Vao nam 1104, vua Hue Tong nghe tieng cua
"The green mountains are always walking. S ben ban t y Tang gia le va danh hieu
The stone woman gives birth to a son at "nh Chieu Thien S." S t choi nhan t y
night." v cho rang khong thch hp va viec nay gay
Mot v Tang hoi: "The nao la thoi nha cua ra s phan no cua nha vua. Vua oi S phai
Hoa Thng?" Phu Dung noi: "Moi ngi eu en tru tai T Chau, ni ma bay gi thuoc tnh
thay no ca ma."A monk asked, "What is the Sn ong. Phu Dung cung khc t luon ca
style of the master's house?" Fu-jung said, chuyen nay. Cuoi cung vua Hue Tong oi y
"Everyone can see it." va xay mot ngoi chua tren nui Phu Dung e
Mot hom, S thng ng day chung: "Ta vinh danh S. Phu Dung di chuyen en ngoi
khong oi hoi ba mi ngay cuoi cua thang chua nay, lay ten nui o, va tru lai o e day
chap. Ta ch muon biet ve ai s cua thang Thien cho mot so ln e t cho en cuoi i
chap ma thoi. Moi ngi! Ngay luc o, Phat cua SIn the year 1104 the emperor Hui
khong giup g c cho may ong; Phap khong Zong heard of Fu-jung's reputation and
giup g c cho may ong; To khong giup g presented him with the honored purple robe
c cho may ong; tat ca cac lao s tren i and the title "Zen Master Samadhi
khong giup g c cho may ong, ta khong Illumination." Fu-jung refused the robe as
giup g c cho may ong; Diem Vng cung being inappropriate and incurred the
khong giup g c cho may ong. May ong emperor's wrath. The emperor demanded that
phai giai quyet van e nay ngay bay gi! Neu Fu-jung take up residence in Zizhou, a place
may ong giai quyet van e nay bay gi, Phat in modern Shandong Province. Fu-jung
khong lay c no t may ong; Phap khong refused to submit to this as well. Eventually
lay c no t may ong; ch To khong lay the emperor had a change of heart and
c no t may ong; cac lao s tren i nay honored Fu-jung, building a temple for him at
khong lay c no t may ong; va Diem Fu-jung. Fu-jung moved to that location,
Vng cung khong lay c no t may ong. assumed its mountain name, and remained

there, teaching a great number of students, for
the rest of his life.
Vao ngay mi bon thang tam am lch nam
1118, s hoi but giay, oan viet ke:
Ngo nien that thap luc
The duyen kim d tuc
Sanh bat ai thien ng
T bat pha a nguc
Tan thu hoanh than tam gii ngoai
ang ang nhan van ha cau thuc.
(Ta tuoi bay mi sau,
Duyen i nay a u
Sanh chang thch thien ng
Chet chang s a nguc
Buong tay i ngang ngoai tam gii
Mac tnh vn bong nao buoc rang).
Sau o, s th tchOn the fourteenth day of
the eighth lunar month in the year 1118, Fu-
Jung asked for a brush and paper. He then
wrote this verse:
"Im seventy-six years old,
My causational existence is now
completed
In life I did not favor heaven
In death I dont fear hell
Hands and body extend
beyond the three realms.
What stops me from roaming as I
please?"
Soon after writing this verse, the master
passed away.
Phu Dung ao Khai Thien S: See Phu Dung
ao Giai Thien S.
Phu Dung Linh Huan Thien S: Fu-jung Ling-
hsunSee Linh Huan Phu Dung Thien S.
Phu a: See Buddha and Stupa.
Phu a Bat Ma: Buddhavarman (skt)Giac Khai
sa monMot v s ngi An sang Trung Hoa
phien dch kinh ien khoang nhng nam 437-
439An Indian monk who came to China to
translate sutras around 437-439.
Phu au: See Buddha and Stupa.
Phu o:
1) Buddha (skt): Con goi la Hu o, la am khac
cua Phat aAnother name for Buddha
See Buddha.
2) Stupa (skt): Buddha-stupaXa goi Phat giao
la Phu o, ve sau nay t Phu o dung e ch Chao-Chou said, "Freely you give, freely you take
3213
rieng thap th xa li PhatFormerly Phu
o means Buddhism; however, nowadays,
it is used to indicate a stupa of Buddhas
relics.
Phu Khong: Lo hong xuyen qua bong cay troi
lenh benh tren bien, ma con rua mot mat tnh c
nhn thay c mat trang, qua la c hoi hiem co,
giong nh c hoi c gap Phat qua la hiem hoi
vayA hole in a floating log, through which a
one-eyed turtle accidentally obtains a glimse of
the moon, the rarest of chances, e.g. the rareness
of meeting a Buddha.
Phu Khi: Methods that support (raise up) all
theoriesPhng phap kien lap nang , khang
nh tat ca, bao gom luon cac phap ngha phan
biet, me ngo, chung sanh va Phat, thien ac, dai
ngan, van van. ay la phng cach phong khoang
cua cac bac thien s nhieu kinh nghiem dung e
tiep hoa ngi hoc. Theo th du th 11 cua Vo
Mon Quan, ngay no Trieu Chau ghe tham mot v
am chu, hoi: "Co chang? Co chang?" Chu am gi
nam tay len. S noi: "Nc can khong phai cho
au thuyen." Noi xong S ben bo i. Lai ghe mot
am khac, hoi: "Co chang? Co chang?" Chu am
cung gi nam tay len. S noi: "Buong c, bat
c, giet c, cu c." Noi xong s ben le
bai. Theo Vo Mon Hue Khai trong Vo Mon Quan,
hanh gia tu thien nen e y cho ca hai am chu
eu a nam tay len, sao Trieu Chau lai chu mot
che mot? Th hoi ngoa nghanh au? Neu ha
c cho nay mot cau chuyen ng th thay ngay
Trieu Chau, li khong xng, khen che mac tnh,
phu khi hay xo nga eu hoan toan t tai To
establish methods that support all theories
including discriminations of unenlightenment and
enlightenment, ordinary people and Buddha,
wholesome and unwholesome, long or short, and
so on. This is a liberal method used by
experienced Zen masters in helping their
disciples. According to example 11 of the Wu-
Men-Kuan, one day, Chao-Chou went to a
hermit's cottage and asked, "Anybody in?
Anybody in?" The hermit lifted up his fist. Chao-
Chou said, "The water is too shallow for a ship to
anchor." And he left. Again, Chao-Chou went to
another hermit's cottage and asked, "Anybody in?
Anybody in?" This hermit too lifted up his fist.
 3214

away, freely you kill, freely you give life." Then Thien phai nen luon nh ieu nay "Ngi ngu
Chao-Chou made a full bow and left. According to nham trong li noi nhai gam, cung giong nh dung
Wu Men Hui-Kai in the Wu-Men-Kuan, Zen gao nc ma tat song Hoang Ha e bat ca. Sao
practitioners should notice that both hermits held chang biet ca a hoa rong roi."Two hand
up their fists in the same way. Why did Chao- support the fence, or touch the wall; it seems like
Chou approve one and not the other? Who can tell someone who looks for things in a dark night. In
what is the core of the complication? If you can Zen, the term means ordinary people use their
give a turning word on this matter, you will realize discriminative mind to examine the Buddha realm.
that Chao-Chou's tongue has no bone in it. He is According to the Pi-Yen-Lu, example 7, Zen
free, now to raise up, now to thrust down. master Hui-chao's great awakening is likened to
Phu Khi Mon: See Phu Khi. fish becoming dragons where the waves are high
Phu Kien (338-385): Ten cua mot v vua Tien at the three-tiered Dragon Gate, while fools still
Tan, Trieu ai nha ong Tan ben Trung Hoa go on dragging through evening pond water (the
(317-420)Name of a Pre-Ch'in King of the Dragon Gate is a gorge through which the Yellow
Eastern Chin Dynasty in China. River passes at the border of Shensi and Shansi).
Phu Luat am Thng Giao: Giao phap phu tr According to the legend, King Yu cut it through
gii luat, thuyet giai Phat tnh thng tru, nh the mountains forming an three-level passage for
trong Kinh Niet BanThe teaching which the river. Nowadays, on the third day of the third
supports the rules and speaks of the eternal, i.e. month, when the peach blossoms bloom, and
the Nirvana Sutra. heaven and earth are ready, if there is a fish that
Phu Ly Mac Bch: Two hands support the fence, can get through hte Dragon Gate, horns sprout on
or touch the wallHai tay hang rao, s vach his head, he raises his bristling tail, catches hold of
tng, bo dang giong nh ngi trong em toi tm a cloud, and flies away. Those who cannot leap
vat. Trong thien, t nay co ngha la hang pham through fail and fall back. Fools who gnaw on the
phu dung tam phan biet e suy lng canh gii words are like scooping out the evening pond
Phat. Theo Bch Nham Luc, tac 7, Thien s Hue water looking for fish; how little they realize that
Sieu a ngo giong nh "Ba ca p song cao ca hoa the fish have already turned into dragons! Old
rong, song Hoang Ha ngi ngu tat bang gao." Master I-Tuan had a verse which said,
Theo truyen thuyet, Long Mon Vo e ao ba cap. "A copper of bright money
Ngay nay ngay mong ba thang ba khi hoa ao n, Buy a fried cake;
do s cam ng cua tri at, co con ca nhay qua He gobbles it down into his belly,
c Long Mon th tren au moc sng, co co And from then on no longer feels hunger."
bm, ni uoi co long, vn may ma i. Neu con In the old days Librarian Ch'ing liked to ask
nao nhay khong qua khoi th b iem tran roi tra people, "What is 'Fish turn into dragons at three-
tr ve. Ngi ngu nham trong li noi nhai gam, tiered Dragon Gate where the waves are high'? "
cung giong nh dung gao nc ma tat song Hoang Zen practitioners should always remember this:
Ha e bat ca. Sao chang biet ca a hoa rong roi. "Fools who gnaw on the words are like scooping
Thien s Ngha oan co bai ke tung rang: out the evening pond water looking for fish; how
"Nhat van ai quang tien little they realize that the fish have already turned
Mai ac ca du t into dragons!"
Khiet hng o ly lieu Phu Moc: Khuc go noi (du con rua mu va khuc go
ng ha bat van c." noi)A floating logSee Manh Quy.
(Mot ong tien ai Quang Phu Nam Phat Giao: Funan Buddhism.
Mua c cai banh ngon Phu Nang: Chiec phao (vat ma ngi i song ln
Nhai xong don vao bung hay bien thng hay mang theo e e phong chet
Lien o het oi roi). uoi. Phu nang v nh gii cam oi vi ngi tu.
Khi xa Tang chu Khanh thch hoi ngi: "The Muon vt qua bien kho, muon cham dt luan hoi,
nao la ba cap song cao ca hoa rong?" Hanh gia tu ngi tu phai gi gn gii luat, khong gi gii th

chang khac nao am lung phao, chang nhng
khong qua c b ben kia, ma con b nhan chm
trong bien i sanh t na)A floating bag, a
swimming float, a lifebuoy.
Phu Phep Phu Du: Externalist guru or shaman.
Phu Qua oan Kieu Thuy, Ban Quy Vo Nguyet
Thon: Chong qua dong nc khong co cau, lam
ban tr ve lang trong em khong trang. Ch cho
chiec gay cua thien TangTo cross a stream
without a bridge, to accompany someone to return
to the native village in a night without the
moonlight (a no-moon night). In Zen, the term
indicates a monk's staff.
Phu Sinh: Short life.
Phu Sinh Kiep: Kiep phu sinh (cuoc song ngan
ngui)Ephemeral life.
Phu S: Ten khac cua Kinh Niet Ban ma tong
Thien Thai cho rang la s khuech ai cua Kinh
Phap HoaSupporting Commentary, another
name for the Nirvana Sutra. According to the
Tien-Tai, it is an amplification of the Lotus
Sutra.
Phu Sn Phap Dien Thien S (991-1067): Ten
cua mot v Thien s Trung Hoa vao thi nha Tong
(960-1279). S soan bo Ngu Gia Tong ChiName
of a Chinese Zen master who lived in the Sung
dynasty. He composed the Handed Down
Regulations For Monks in the Five Traditions
See Ngu Gia.
Phu Tang Phat Giao: Phat Giao Nhat Ban
Japanese Buddhism.
Phu Tat: Bodhisattva (skt)See Bo Tat.
Phu The: Short life.
Phu Tran: Bui noiTat ca cac phap hu vi eu
nh bui noi, khong chan thc. No che lap mat chan
tnhFloating dust or atoms, unstable matter, i.e.
phenomena which hide reality.
Phu Tran Can: Ngu Tran Phu Tr Chnh Can hay
ngoai hnh cua ngu can, co the thay c hay nghe
c nh th giac, thnh giac, van van, la phu tran
phu tr chnh can. oi lai vi thang ngha can
The external organs of sensation, i.e. of sight,
hearing, etc, which aid the senses. Also means
fleeting, or vacuous, these external things
having an illusory existence; the real organs, or
indriya; in contrast with the function of faculty of
sensation.
Phu Tng: Nhng t tng phu phiem khong
3215
thatPassing thoughts, unreal fancies.
Phu Van:
1) i song hay than nay cung troi noi giong
may bay vayA drifting cloud, e.g. this life,
or the body.
2) Ten cua mot v Thien s Viet Nam, thuoc
Thien phai Truc Lam, vao the ky th XIII
Name of a Vietnamese Zen master, of the
Truc Lam Zen Sect, in the thirteenth century.
Phu Chau Tao Sn Nguyen Chng Thien S
Ng Luc: Sozan Honjaku Goroku (jap)Zen
master Tsao-shan Pen-chi's Records of
TeachingsCao-shan Benji's Records of
TeachingsSee Tao Sn Ban Tch Thien S.
Phu nh: Negativeay la mot trong bon cach
e dien ta Niet Ban. Mo ta theo loi phu nh la
phng thc thong thng nhat. Niet Ban la bat t,
bat bien, bat diet, vo bien, vo tac, vo sanh, v sanh
(cha sanh), bat the, khong b huy hoai, bat tao, vo
benh, vo lao, khong con oa lac vao chon tram
luan, vo thng, cham dt kho au, va giai thoat
toi hauThis is one of the four ways to describe
Nirvana. The negative description is the most
common. Nirvana is deathless, unchanging,
imperishable, without end, non-production,
extinction of birth, unborn, not liable to
dissolution, uncreated, free from disease, un-
aging, freedom from transmigration, utmost,
cessation of pain, and final releaseSee Bon
Cach Dien Ta Niet Ban.
Phu nh Ng: Li noi phu nh hay noi nghch
Contraditctory wordsNegative words
Paradoxical wordsSee Noi Nghch.
Phu Sn Huyen Chuyet: Fuzan-Genshutsu
(jap)Name of a monk.
Phu:
1) Th nh: Secondary.
2) VA wifeA womanTheo giao ien nha
Phat, khong co th g nguy hiem cho cuoc
song tnh xa hn an ba. an ba la coi re kho
au, la chng ngai, la s huy diet, la vng
mac, sau kho, han thu va mu quang, van
vanAccording to Buddhist teaching, nothing
is so dangerous to monastic chastity as
woman. She is the root of all misery,
hindrance, destruction, bondage, sorrow,
hatred, blindness, etc.
Phu Lieu: Deputy in a monastery.
 3216

Phu Mat: Pha-gyu (tib)Father tantraCha cua rang: Tr o me Bo Tat, phng tien ay la cha,
mat chuTrong Phat giao Mat tong, phu mat lien ao s tat ca chung, eu do ay sinh ra. Phap hy
he ti viec chuyen hoa s nang ong hay san chnh la v, tam t bi la gai, tam thanh thc la trai,
hanIn Tantric Budhism, the father tantra is rot rao vang lang nha. Tran lao la e t, tuy y ma
concerned with transforming aggression or hatred. sai x, ao pham von ban lanh, do ay thanh
Phu Mau: Cha meFather and motherParents. Chanh giac. Cac o la phap l, t nhiep la ky n,
1) Vo minh va tham ai c coi nh la cha me ca ngam tung li phap, lay o lam am nhac, vn
cua phien nao va nghiep chngThe two tc ay tong tr, cay rng phap vo lau, hoa giac y
ignorance and concupiscence being the sach mau, trai giai thoat tr tue. Bat giai thoat la
parents of all delusion and karma. ao tam, nc nh lang trong ay, rai bay th tnh
a) Phu Vo Minh: Ignorance is referred to as hoa, e tam ngi khong nh. Ngu thong voi nga
father. chay, ai tha la xe co, cam cng la nhat tam,
b) Mau Tham Ai: Desire or concupiscence as dao chi ng bat chanh. Tng u nghiem mat
mother. may, cac tot trau hnh dang, ho then lam thng
2) Tam Ma a cung c coi nh cha, va Bat phuc, tham tam lam trang hoa. Giau co bay cua
Nha c coi nh me cua tat ca tr tue va bau, day bao e them li, nh li noi tu hanh, hoi
cong cSamadhi is also referred to as hng lam li ln. T thie n lam ging ghe, t
father, and prajna (wisdom) as mother, the tnh mang sanh ra, hoc rong them tr tue, o la
parents of all knowledge and virtue. tieng t giac. Mon an phap cam lo, nc uong v
a) Cha Tam Ma a: Samadhi is referred to as giai thoat, tam ra sach tnh tam, hng hoa la
father. gii pham. Tr dep giac phien nao, manh me
b) Me Bat Nha: Prajna as mother. khong ai hn, hang phuc bon th ma, phn tot
3) Trong chap chung sanh t luan hoi, tat ca dng ao trang. Tuy biet khong sanh diet, v day
ngi nam a tng la cha ta, va tat ca ngi chung co sanh, khap hien vao cac coi, nh mat
n a tng la me ta (Nht thiet nam n nga nht eu thay. Cung dng khap mi phng,
phu mau trong kinh Tam a Quan)In the khong lng c Nh Lai, ch Phat va than mnh,
vast interchanges of rebirth all have been or khong co tng phan biet. Dau biet cac coi Phat,
are my parents, therefore all males are my vi chung sanh eu khong, ma thng tu Tnh o,
father and all females are my mother. day do cho quan sanh. Bao nhieu loai hu tnh, oai
Phu Mau An: Filial debtsAn cha meNeu ban nghi cung hnh tieng, Bo Tat lc vo uy, ong thi
con cha me tai tien, ban nen bao hieu bang cac h eu khap hien. Ro biet cac viec ma, ma hien theo
giai thch cho cac v nay phap tu theo Phat e ho hanh no. Dung tr phng tien kheo, tuy y eu hay
phat tam hoan hy va tin PhatIf you still have hien, hoac hien gia, benh, chet; thanh tu cho
parents at home, you should pay filial debts by chung sanh. Ro biet nh huyen hoa, thong suot
keeping explaining the way of Buddhist khong ngan ngai. Hoac hien kiep chay tan, ai a
cultivation, so they may develop the mind of joy eu trong rong, nhng ngi co tng thng, soi
and believe in Buddhism. thay ro vo thng. Vo so c chung sanh, eu en
Phu Mau Phu The T Ton Than Bang Quyen thnh Bo Tat, ong thi en nha kia, day cho ve
Thuoc Tng Ma Xa: Parents-Husbands and Phat ao, kinh sach cam chu thuat. Cac nghe
Wives-Children-Friends-RelativesParents, wife nghiep kheo leo, eu hien lam viec ay, li ch cho
and children, relatives and kinsmen, official and quan sanh. Cac ao phap the gian, nng ay ma
private friends, and where are your pages and xuat gia, e giai me cho ngi, ma chang oa ta
maids, elephants and horse cartsTheo kinh Duy kien, lam nht nguyet thien t, lam Pham vng,
Ma Cat, chng tam, trong chung hoi co Bo Tat chu, chua; hoac khi lam at nc, hoac lai lam gio
ten Pho Hien Sac Than hoi ong Duy Ma Cat rang: la. Vao kiep co tat dch, hien lam cac cay thuoc,
C s! Cha me, v con, than bang quyen thuoc, neu ngi nao uong en, cac benh ac tieu tr. Vao
nhng ngi tr thc la ai? Toi t, trai ban, voi kiep co oi khat, hien lam o an uong, trc la
nga, xe co au? Duy Ma Cat dung bai ke ap cu oi khat, sau giang day chanh phap. Vao kiep
 3217

co ao binh, duyen khi long t bi, giao hoa cho perfections are his companions. The four winning
chung sanh, tam ng con tranh au. Neu co chien methods are his courtesans, hymns, chants and
tran ln, lam cho sc ngang nhau, Bo Tat hien oai intonations of Dharma are his melodies. Complete
the, hang phuc e yen hoa. Trong tat ca coi nc, control over passions is his domain,
cho nao co a nguc, i ngay en ni ay, cu vt passionlessness is his grove. The (seven) grades of
ngi kho nao. Trong tat ca coi nc, suc sanh an bodhi are the flowers bearing the fruit of wisdoms
lan nhau, eu hien sanh ra no, lam cho c li liberation. The pool of eightfold liberation holds
ch. Th hien trong ngu duc, lai cung hien tu thien, calm water, which is clear and full. The seven
e tam ma roi loan, khong tha dp hai c. Hoa blossoms of purity are well arranged to bathe this
sen sanh trong la, that ang goi t co, coi duc ma undefiled (Bodhisattva) man. Whose five
tu thien, t co cung nh the. Hoac hien lam dam supernatural powers are walking elephants and
n, dan dat ke hao sac, trc lay duc du ngi, sau horses while the Mahayana is his vehicle, which
khien vao Phat tr. Hoac lam chu trong ap, hoac controlled by the one mind, rolls through the eight
lam thay khach buon, quoc s va ai than, e li noble paths. Thirty-two distinctive marks dignify
ch chung sanh. Cac cho co ke ngheo, hien lam his body; while (eighty) excellences add to it their
kho vo tan, nhan o khuyen day ngi, cho phat grace. Shamefulness is his raiment, and deep mind
tam vo thng. Ke kieu cang nga man, hien lam his coiffure. The seven riches that he owns are his
nhng lc s, tieu phuc long cong cao, quay ve ao assets which, used to teach others, earn more
Vo thng. Nhng ngi hay s set, en ni e an dividends. Dedicating all merits (to Buddhahood),
ui, trc th phap khong s, sau day phat ao tam. his practice of the Dharma has received wins far
Hoac hien la dam duc, lam v Tien ngu thong, ch greater profit. The four dhyanas are his meditation
day cho chung sanh, e c gii nhan t. Thay bed, which from pure living originates. Much
ngi can hau ha, hien lam ke toi t, va ep y learning increases wisdom announcing self-
ngi kia, va phat c ao tam. Tuy theo viec awakening. His broth is the flavour of release.
can dung, ma vao trong Phat ao, dung sc The precepts are his perfumed. Salve and pure
phng tien kheo, eu giup cho ay u. ao phap mind is his bath. By killing the culprit klesa is his
nhieu khong lng, viec lam khong b me, tr tue boldness unsurpassed. By defeating the four
khong han lng, o thoat vo so chung. Dau cho demons, he plants his triumphant banner as a
tat ca Phat, trong vo so c kiep, khen ngi cong bodhimandala. Though he knows there is neither
c kia, cung khong the het c. Ai nghe phap birth nor death, he is reborn to show himself to all,
nh the, chang phat tam Bo e, tr nhng ngi appearing in many countries. Like the sun seen by
bat tieu, ngu si khong tr tue.According to the everyone. When making offerings to countless
Vimalakirti Sutra, Chapter Eight, a Bodhisattva Buddhas in the ten directions, he does not
called Universal Manifestation, who was present discriminate between himself and them. Although
asked Vimalakirti: Who are your parents, wife He knows that Buddha lands are void like living
and children, relatives and kinsmen, official and beings. He goes on practicing the Pure Land
private friends, and where are your pages and (Dharma) to teach and convert men. In their kinds,
maids, elephants and horse carts? In reply features, voices and bearing, this fearless
Vimalakirti chanted the following: Wisdom- Bodhisattva can appear the same as they. He,
perfection is a Bodhisattvas Mother, his father is knows the mischief demons, do but appears as one
expedient method, For the teachers of all living of them. Using wise expedient means to look like
beings come, Only from these two (upaya and them at will. Or he appears old, ill and dying to
prajna). His wife is joy in Dharmas law; Kindness make living beings realize that all things are but
and pity are his daughters; His sons morality and illusion, to free them from all handicaps. Or he
truthfulness; Absolute voidness his quiet abode. shows the aeons end with fire destroying heaven
Passions are his disciples Whom he transforms at and earth, so that those clinging to permanence
will. Bodhipaksita dharma are his friends. Helping realize the impermanence of things. Then
him to win supreme enlightenment. All other countless living beings call on this Bodhisattva,
 3218
inviting Him to their homes to convert them to the
Buddha path. In heterodox books, spells, skills,
magic, arts and talents, he appears to be an expert
to help and benefit (all) living beings. Appearing
in their midst, he joins the Sangha in order to
release them from defilement, to prevent their
slipping into heresy. Then, is he seen as the sun,
moon or heaven as Brahma or the lord of (all) the
world. At times, as earth or water or as the wind
and fire. When they fall ill or epidemics rage, he
prepares medicinal herbs for them to take to cure
their illness or infection. When famine prevails, he
makes food and drink to save them from thirst and
hunger, before teaching them the Dharma. In
times of war, he teaches kindness mercy to
convert living beings, so that they can live in
peace. When armies line up for battle, he gives
equal strength to both. With his authority and
power, he forces them to be reconciled and live in
harmony. To all countries where there are hells,
he comes unexpectedly to relieve their sufferings.
Wherever animals devour one another, he appears
among them urging them to do good. Seeming to
have the five desires, he is always meditating to
upset the demons and prevent their mischief. Like
that thing most rare, a lotus blossoming in a
scorching fire, he meditates amidst desires, which
also is a thing most rare. Or, he appears as a
prostitute to entice those, who to lust is a given.
First, using temptation to hook them, he then leads
them to the Buddha wisdom. He appears as a
district magistrate, or as a chief of the caste of
traders, a state preceptor or high official to protect
living beings. To the poor and destitute, he
appears with boundless purse to advise and guide
them until they develop the bodhi mind. To the
proud and arrogant, he appears as powerful to
overcome their vanity until they tread the path
supreme. Then he comes to comfort people who
are cowards, first he makes them fearless, then
urges them to seek the truth. Or he appears
without desires and acts, like a seer with five
spiritual powers to convert living beings by
teaching them morality, patience and mercy. To
those needing support and help, he may appear as
a servant to please and induce them to grow the
Tao mind. Providing them with all they need to
enter on the Buddha path; thus using expedient
methods to supply them with all their needs. Then
as with boundless truth, his deeds are also endless;
with his wisdom that has no limit, he frees
countless living beings. If all the Buddhas were to
spend countless aeons in praising his merits, they
could never count them fully. Who, after hearing
this Dharma, develops not the bodhi mind, can
only be a worthless man without wisdom.
Phu Mon: B thua trong cuoc tranh luan
Positions that have been withdrawn from in
argumentDefeated.
Phu Nghi: Tien bac va nhng pham vat tang cho
than nhan ngi chet, phu giup lam am tang
Money and other articles given to relatives of a
dead person, so they can take care of fees for
funeral services.
Phu Phat Phap Ngoai ao: Ngoai ao nam ngay
trong long Phat Giao (ch nhng ngi mang danh
Phat t ma luon b ta vay me hoac)Heretics
within Buddhism.
Phu Tam: Ungratefulness.
Phu Thach Quy Vng Rock: Quy Vng Phu
ThachBearer Ghost King.
Phu Thach Thung Khang: See Yeu Thach
Thung Me.
Phu Thanh: Thanh cua phu vng cua c Phat
hay thanh Ca Ty La veThe paternal or native
city, especially Sakyamuni, Kapilavastu.
Phu Trong: See Phu Trong Sn.
Phu Trong Sn: Vebhara (p)Ten cua mot ngon
nui mien bac An oName of a mountain in
north India.
Phu Tuy: RelativesSee Quyen Thuoc.
Phu T Thi Hanh: Vai mang t thi ma lui ti.
Trong thien, t nay c dung e ch trch cac v
hanh cc Tang dong ruoi o ay tm Phat ma
chang nh t tam mnh la PhatTo go to and
from with a corpse on the shoulder. In Zen, the
term is used to criticize wandering monks who
wander east and west to search for Buddha, but
don't remember that their mind is Buddha.
Phuc Bao: See Phc Bao.
Phuc Chau Co Linh Than Tan Thien S: Zen
master Fu-chou Ku-ling Shen-TsanSee Than
Tan Thien S.
Phuc Chau ai An: Isan Daian (jap)Kuei-shan
Ta-an (Wade-Giles Chinese)Guishan Da'an
(Pinyin Chinese)See ai An Phuc Chau

Thien S.
Phuc a Mat a La: Buddhamitra (skt)Phat
a Mat a La, to th chn ben An o Ninth
patriarch in India.
Phuc ap: To replyTo answerTo respond.
Phuc a: Ten goi chua chien, manh at sinh ra
phuc cA place of blessedness, a monastery.
Phuc ien: Fukuda gyokai (jap)Ruong phc
Field of meritSee Phc ien.
Phuc ien Thien S: Zen Master Phuc ien
Thien s Phuc ien, que Ha ong. Ngai la
ngi co cong trong viec bao ton s lieu Phat Giao
Viet Nam. Ngai thng tru tai chua Lien Tong e
hoang phap. Ngai cung la ngi khai sn chua
Thien Quang tren nui ai Hng Ha Noi. Sau o,
khong ai biet ngai i au va th tch hoi nao A
Vietnamese Zen master from Ha ong, North
Vietnam. He had the credit of preserving a lot of
Vietnamese Buddhist history materials. He stayed
most of his life at Lien Tong Temple in Hanoi to
expand the Buddha Dharma. He was also the
founder of Thien Quang Temple at Mount ai
Hng in Hanoi. Where and when he passed away
were unknown.
Phuc nh: Sanh ng cua phuc c, hay t
vienA court, or hall, of blessedness, a
monastery.
Phuc c: See Phc c.
Phuc c Trang Nghiem: Adornment of Good
deeds.
Phuc c T Lng: Bo th cong c thien can
e tr gii, nhan nhuc, va tinh tan Charity, the
first four paramitas in the six paramitas.
Phuc Hoa: Happiness and misfortunes.
Phuc Ho: Che chTo protect.
Phuc Lac Vo Bien: Vasanananda (skt)
Imperishable impression of bliss.
Phuc Nghiep: Punna-kamma (p)See Phc
Nghiep.
Phuc Nhan:
1) Mot ngi sung sng hanh phuc: Happy
man.
2) Nghiep nhan cam ng t qua phuc c, th du
nh thien can: A cause which gives rise to
blessing, i.e. all good deeds.
Phuc Nhn Phuc Bao: Phuc nhn tao phuc qua
i nay va i sauBlessed deeds produce
blessed rewards, now and hereafter.
3219
Phuc Nhn Sanh Phuc Qua: See Phuc Nhn Phuc
Bao.
Phuc Phi Phuc: Punyapunya (skt)Merit-
demerit.
Phuc Phng Trng: S pho tru tr, tr giup cho
phng trng (s tru tr)Assistant abbot.
Phuc Sanh Thien: Punyaprasavas (skt)
Felicitous Birth heavenTang tri sanh ra ieu
phc, coi tri Pham Phu th 10 trong coi thien
thien th t Heaven of merit production, the
tenth brahmaloka, the first region of the fourth
dhyana.
Phuc Sn Phap Nguyen Thien S (991-1067):
Fuzan Hoen (jap)Fu-shan Fe-yuan (Wade-Giles
Chinese)Fushan Fayuan (Pinyin Chinese)
Hien nay chung ta khong co nhieu tai lieu chi tiet
ve Thien s Phuc Sn Phap Nguyen; tuy nhien, co
mot vai chi tiet ly thu ve v Thien s nay trong
Ngu ang Hoi Nguyen: Phuc Sn cung c biet
en vi ten "Vien Giam", la e t cua Thien s
Qui Tnh. S en t ang Chau thuoc tnh Ha
Nam. Khi con nho ong a xuat gia lam chu tieu
trong chua vi thay Tam Chieu Tong (?). Phuc
Sn at c giac ngo khi nghe thay mnh tra li
cau hoi cua mot v Tang khac ve viec "Cay bach
trong san cua Trieu Chau." Sau khi tho gii, S
ben i hanh cc du phng. La mot ai Thien
gia, Phuc Sn a c truyen thu Phap t ca hai v
Qui Tnh va Phan Dng Thien ChieuWe do not
have detailed documents on this Zen Master;
however, there is some interesting information on
him in The Wudeng Huiyuan: Fushan Fayuan also
known as "Yuanjian" (Perfect Mirror), was a
disciple of Shexian Guixing. He came from
ancient Dengzhou in Henan Province. As a youth
he left home to live as a novice monk in a temple
headed by a teacher named Sanjiao Song. Fushan
attained enlightenment upon hearing his master
answer another monk's question about Zhaozhou's
cypress tree in the courtyard. After taking the
monk's vows he traveled widely. A great Zen
adept, Fushan received Dharma transmission from
both Shexian Guixing and Fenyang Shanzhao.
Thien s Phuc Sn Phap Nguyen thng
ng day chung: "Cay chet trong bien Nh
n hoa, nhng chung khong co sac mau mua
xuan."Zen master Fushan Fayuan entered
the hall and addressed the monk, saying,
 3220

"Dead trees of the Ru Sea Blossom, but they Trong so thanh tu cua mnh, Phuc Sn c
do not take on the colors of spring." nh ti nh mot v Tang dong Lam Te ma lai
Mot v Tang hoi: "The nao la Phat?" Phuc Sn cu dong Tao ong khoi b tan lun. S viec
noi: "Nhng ngi ln nh bac trng lao. ang ghi nh nay xay ra khi ai Dng Canh
Nhng ngi nho nh ch huynh e."A Huyen, vao tuoi tam mi, khong tm c
monk asked, "What is Buddha?" Fushan said, ngi tha ke giao phap Tao ong. Ngai ben
"The big ones are like elder brothers. The giao giao thuyet cua ong Sn cho Phuc Sn
small ones are like younger brothers." vi bai ke sau ay:
Mot v Tang hoi: "Tai sao S To t tay en?" "Co tren nh nui Quang Bach Dng
Phuc Sn noi: "Xng chat ong tren canh Nh vao ong cho en khi.
ong rong."A monk asked, "Why did the Nhng mam bat thng nay len lam
First Ancestor come from the west?" Fushan thanh at,
said, "Bones piled up on a board plain." Va huyen tham sau tham ben re tan tri."
Thien s Phuc Sn Phap Nguyen thng Phuc Sn a bao ve c mam song cua tong
ng day chung: "Lao Tang khong noi ve Tao ong trong mi nam, cuoi cung truyen
qua kh va hien tai na. Lao Tang ch a s no lai cho au T Ngha Thanh. Trong cach
viec ra trc mat cho may ong lanh hoi." Mot "Ngu V" cua ong Sn Lng Gii, Phuc
v Tang ben hoi: "Cai g la s viec trc mat Sn dung khuon mau sieu hnh oc nhat e
chung con bay gi?" Phuc Sn noi: "Hai lo thuyet giang giao phap. Khuon mau nay cha
mui." V Tang ben hoi tiep: "Con viec cao ng chn nguyen ly va c goi la Phuc Sn
hn la g?" Phuc Sn noi: "Con ngi trong Cu LyAmong his accomplishment, Fushan
mat ong."Zen master Fushan entered the is remembered as the Linji lineage monk who
hall and addressed the monks, saying, "I won't saved the Caodong Zen line from extinction.
speak any more about the past and the This remarkable episode occured when Ta-
present. I just offer the matter before you now yang Ching-husan, at the age of eighty, could
in order for you to understand." A monk then find no successor to carry on the teachings of
asked, "What is the matter before us now?" the Caodong school. He then entrusted Tung-
Fushan said, "Nostrils." The monk then asked, shan's teaching to Fushan along with the
"What is the higher affair?" Fushan said, "The following verse:
pupils of the eyes." "The grass atop Wide Poplar Mountain,
Thien s Phuc Sn Phap Nguyen thng Relies on you until the time.
ng day chung: "Khi tri at c hp nhat Its wayward sprouts are borne to fertilze
la co s ro rang ln lao. Khi at at c hp ground,
nhat la co s bnh an ln lao. Khi vua at And the fathomless mystery takes ethereal
c hp nhat la ngai cai quan ca vng quoc root."
cua mnh. Khi nap Tang at c hp nhat th Fushan protected the sprouts of the Dongshan
rac roi va tai hoa eu nam trong tay mnh." school for ten years, finally passing the
Noi xong, Phuc Sn ben go vao san thien, Caodong Dharma to Touzi Yiqing. In the
bc xuong, va ri khoi sanh ngFushan manner of Dongshan Liangjie's "Five ranks,"
entered the hall and addressed the monks, Fushan used a unique metaphysical
saying, "When heaven attains unity there is framework to expound his Dharma teaching.
great clarity. When the erth attains unity there This framework contained nine principles and
is a great peace. When a king attains unity he was called "Fushan's Nine Teachings."
rules the entire land. When a patch-robed Trong nhng nam cuoi i, Phuc Sn rut lui
monk attains unity, then trouble and ve an dat Hoi Than Nham. Tai ay S a
catastrophe are at hand." Fushan then struck thuyet giang nguyen ly tham sau cua ch Phat
the meditation platform, got down, and left va ch To. Mot hom, S day ve "Chn nguyen
the hall. ly." S lap lai tng nguyen ly noi rang: "Giao

phap ve chan nhan cua Bo e at Ma; giao
phap ve chan tang cua Bo e at Ma; giao
phap ve s xuyen thau nguyen ly; giao phap
ve s xuyen thau van vat; giao phap ve s
chong lai nguyen ly cua van vat; giao phap ve
s cuon lay Bo Tat ao; giao phap ve s hp
nhat vi thi iem tuyet vi; giao phap ve cay
kim vang va hai chiec khoa vt ra ngoai s
chong lai nguyen ly va van hu; giao phap ve
chan nh trc tiep." Ch Tang lap lai "Chn
giao phap" cho Phuc Sn nghe. Phuc Sn ben
noi: "Nhng ma Phap mon toi thng va toan
hao ky that co mi giao phap. Tat ca may
ong ch noi co chn, con mot na. May ong co
thay khong? Neu may ong lanh hoi ro rang va
gan gui vi no, th lao Tang mi may ong
bc ra va noi vi hoi chung e chung ta co
the lam chng cho s lanh hoi cua may ong.
Neu may ong co the giai thch ro rang ve viec
nay, th lao Tang se cong nhan la may ong a
thau suot chn nguyen ly va co c mot con
mat trong suot toan hao ve ao. Nhng neu
chung ta thay may ong cha that s gan gui
vi giao thuyet nay, nhng g may ong noi vi
nhng g oi hoi khong khe hp, va nhng g Phuc Bai: Bai phucTo prostrate oneself.
may ong lanh hoi ch can c tren nhng g lao
Tang noi ra hom nay, th chung ta se biet rang
cai may ong noi ch la Phap gia. Het thay
may ong a ti ay cha?" Khong mot ai
trong Tang chung noi c g ca. Thien s
Phuc Sn th dai roi th tchDuring his final
years, Fushan retired to Hui Shenyan. There
he expounded the deepest principle of the
Buddhas and ancestors. One day, he taught
about the "nine teachings." He repeated each
of them, saying, "The teaching of the true
Buddhadharma eye; the teaching of the true
Buddhadharma treasure; the teaching of the
penetration of principle; the teaching of the
penetration of things; the teaching of the
opposition of principle and things; the
teaching of the winding path of a Bodhisattva;
the teaching of uniting with the wondrous
time; the teaching of the golden needle and
two locks going beyond the opposition of
principle and things; and the teaching of the
immediacy of reality." The monks repeated
the "nine teachings" back to Fushan. Fushan
3221
then said, "But the perfect and ultimate
Dharma gate is actually composed of ten
teachings. All of you have just recited the
nine teachings, but there is one more. Do you
see it? If you clearly understand it and are
intimate with it, then I invite you to come
forward and speak to the assembly so that we
can witness your understanding. If you can
clearly explain this, then I'll concede that you
have penetrated the prior nine teachings and
possess the perfectly clear eye of the Way.
But if we see that you're not really intimate
with this teaching, that what you say doesn't
meet with what's required, and that your
understanding is just based on what I have
said, then we'll know that what you have is
just a spurious Dharma. Have you all reached
this?" None of the monks spoke. Zen master
Fushan sighed and passed away.
Phuc Te T: Fukusai-ji (jap)Name of a
temple in Japan.
Phuc Trach: Happiness and favour.
Phuc Trach Da Kiet: Fukuzawa yukichi (jap)
Name of a monk.
Phuc a Mat a: Buddhamitra (skt)V to th
chn trong hai mi tam to An o, tac gia cua bo
Ngu Mon Thien Kinh Yeu Dung Phap
Buddhamitra, the eighth patriarch of the twenty-
eight patriarchs in India, author of the Pancadvara-
dhyana-sutra-mahartha-dharma.
Phuc oan: Phuc hoac va oan hoacTo tame
binding karmas and to bring illusion to an end
Phuc oan co ngha la hanh gia a at c thanh
tu tam linh nao o co the hang phuc c cac
hoac nghiep troi buoc, roi sau o dt bo me lam
vong hoac (bang chan tr)The cultivator has
reached certain spiritual achievements to remain
somewhat free from his or her karmic afflictions,
and then to bring illusion to an end.
Phuc Hien Trien: Che ng cac chng ngai trc
matQuell active afflictions.
Phuc Hoac: To tame binding karmasPhuc hoac
co ngha la hanh gia a at c thanh tu tam
linh nao o co the hang phuc c cac hoac
nghiep troi buocTo tame binding karmas means
the cultivator has reached certain spiritual

achievements to remain somewhat free from his
or her karmic afflictions.
Phuc Ho:
1) Ten cua mot v danh Tang Trung Hoa vao
thi nha Lng (502-557)Name of a
Chinese famous monk who lived in the Liang
Dynasty in China.
2) Ten cua mot v danh Tang Trung Hoa vao
thi nha Tong (960-1279)Name of a
Chinese famous monk who lived in the Sung
Dynasty in China.
Phuc Le:
1) Hoan Baiap le lai s chao hoi hay cung
hngReturn of courtesy of a salute or of
incense offered.
2) Ten cua mot v danh Tang Trung Hoa vao
thi nha ng (618-907)Name of a
Chinese famous monk who lived in the T'ang
Dynasty in China.
Phuc Ma Phap S: Abhicaraka (skt)Subjugator
of demonsHang phucExorcismAn
exorciserController of demonsOne who can
force demons to surrenderNgi kiem soat hay
hang phuc c ma quy.
Phuc Menh: To carry out an order.
Phuc Nguyen: To make a vow.
Phuc Nhan (1889-1973): Ten cua mot v Thien s
Trung Hoa thuoc tong Tao ong vao the ky th
XXName of a Chinese Ts'ao Tung Zen master
in the twentieth century.
Phuc Nhan: Self-control or conquering patience
or toleranceieu Phuc NhanNhan th nhat
trong ngu nhan, vi loai nhan nay hanh gia co the
nhan chm tham, san, si, nhng hat giong duc vong
va phien nao van cha dt han. ay la ieu kien out, and is good at doing and planning.
tu hanh cua cac bac Bo Tat Biet Giao, tam hien
thap tru, thap hanh, va thap hoi hngThe first
of the five forms of submission, with this
tolerance, the cultivator is able to drown all greed,
hatred and ignorance. The causes of passion and
illusion controlled but not finally cut off, the
condition of the Differentiated Bodhisattvas, ten
stages, ten practices, and ten dedicationsSee
Ngu Nhan.
Phuc Sinh: Ngoai ao tin rang co cai goi la Song
laiExternalists believe that there exists a so-
called Resurection (come to life again or return
from the dead).
3222
Phuc Sc: Hoan tuc (ngi a mot lan thao bo o
trang sc e xuat gia, nay lai e toc dai mac o
the tuc nen goi la phuc sc)To return to
ordinary garments, i.e. to doff the robes for lay
lifeClothes and adornments.
Phuc Tang: Hidden treasuryTheo Kinh Hoa
Nghiem, Pham 38, ch ai Bo Tat an trong nhng
kho tang an kn nay co the at c tr hue vo
thng cua ch Phat va ong thi co kha nang
thuan hoa chung sanhAccording to the Flower
Adornment Sutra, Chapter 38, Enlightening
Beings who abide by these can attain the treasury
of truth of supreme knowledge of Buddhas, and
can tame all sentient beings.
Phuc Tam Bo e: Tam che phuc phien nao ma tu
hanh cac hanh Ba La Mat Mind control (the
passions and observance of the paramitas).
Phuc Thien: Lam lanh lanh acTo yield to
reasonTo do good and get rid of evil.
Phuc Thuy Luan S: Mot trong 20 th ngoai ao.
Phuc Thuy Luan S cho rang nc la can ban cua
van vat. Nc co kha nang sanh ra tri at; nc
cung co ban nang huy hoai van hu. Ngoai ao
nay lay nc lam cu canh Niet Ban The sect of
non-Buddhist philosophers (one of the twenty
heretic sects) who considered water the beginning
and end of all things.
Phuc Vu Ty Kheo: Servicing monkKhi nao co
nhng trach nhiem can phai lam oi vi cac v
ong pham hanh ma nien lap cao hn, v ay kheo
leo, khong bieng nhac, suy t mot cach ay u e
lam, va u e to chcWhatever various jobs
there are to be done for his fellow monks, he is
skilful, not lax, using foresight in carrying them
Phung Kinh: ieu chnh giong noi e phung tung
kinh van, ac biet la trong cac cuoc le (du la phap
cua Ba La Mon, nhng c Phat van cho phep
ch Tang Ni dung trong cac buoi tung kinh cho
thuan theo long ngi)To intone a scripture,
especially one suited to the occasion.
Phung Tung: Gatha (skt)Gia aNhng cau
phung vnh, tan than ngha ly tham dieu va ca tung
cong c cua Phat va Tam Bao. Trong Thien tong
Nhat Ban, 'gatha' c dch la 'ju' co ngha la
nhng cach neu ao ly Phat giao bang th. ay
cung la s ca ngi ma cac tac gia su tap cong an
nh Bch Nham Luc hay Vo Mon Quan hoac
 3223

nhng thien s khac thng them vao cac th du thi nha Tong (960-1279). Ong la mot trong nhng
c dan ra trong nhng tac pham ay, nham dien e t tai gia noi troi cua Thien s ai Hue Tong
at s hieu biet sau sac cua hoTo intoneTo Cao, nhng ve gia ong lai tinh chuyen tu hanh
sing. In Japanese Zen schools, the term 'ju' is used niem PhatName of a Chinese famous lay
for the term 'gatha' in Sanskrit with the general person who lived in the Sung Dynasty in China.
meaning of Buddhist wisdom in the form of a He was one of the most eminent lay disciples of
poem. In Zen the term is predominantly used for Zen master Ta-Hui Tsung Kao, but at his old age,
the 'eulogies' that compilers of koan collections he diligently practiced Buddha recitation.
such as the Pi-Yen-Lu and the Wu-Men-Kuan or Phung Trng Tac H: Gap au xau o, y noi he
other Zen masters added to particular examples or gap c hoi la nam bat ngayTo take advantage
koan in such collections, in which they expressed any opportunity.
their insight into the koan. Phung Y: See Phung Dch.
Phung Dch: Rujia (jap)Nho GiaConfucius Phung am (1654-1738): Ten cua mot v danh
scholar. Tang kiem hoc gia Phat giao Nhat Ban thuoc tong
Phung Mong Trinh (1548-1595): Ten cua mot v Hoa Nghiem vao the ky th XVIII. Ong bien soan
c s Phat giao noi tieng cua Trung Hoa vao thi va xuat ban rat nhieu sach ve giao thuyet tong
nha Minh (1368-1644). Ong tinh chuyen tu niem Hoa NghiemName of a Japanese Buddhist
Phat va trch mau e viet lai kinh ien Phat scholar and a famous Hua-Yen monk in the
giaoName of a Chinese famous lay person who eighteenth century. He composed and published a
lived during the Ming Dynasty in China. He lot of books on Hua-Yen theories.
diligently practiced Buddha Recitation and Phung Hanh: Bugyo (jap)Devout practicing
dropped blood to write Buddhist scriptures. 1) Lam theo menh lenh: To execute an order; 2)
Phung Phat Sat Phat Phung To Sat To: Tuan theo va thc hanh ch giao cua c Phat:
Encounter Buddhas kill Buddhas, encounter Devout practicing, to obey and practise the
Patriarchs kill PatriarchsGap Phat giet Phat, gap Buddhas teaching.
To giet ToThat ra, ay ch la li khuyen chung Phung Hien: Hien tang qua cho be trenTo offer
ta khong nen qua cau chap vao canh gii trong luc gifts to ones superiors.
tu tap thien nh. Thay Phat en ma khong tiep Phung Hoang: Cap chim Phung Hoang.
nhan hnh anh nay, huong chi la thay ma. Tuy 1) Phung: A male phoenix.
rang trong nhieu trng hp cac canh gii o la 2) Hoang: A female phoenix.
nhng dau hieu bao trc nhng mc o thanh tu Phung Hoang ng: Hoodo (jap)Phung
cua chung ta, chung ta khong nen tin vaoIn fact, Hoang ng trong cac chua Nhat BanPhoenix
this is a good advice that we should not become Hall (in Japanese temples).
attached to states that we experience. If the Phung Kien: Receive a visionc gap mat.
Buddhas appear, do not go out to receive him; Phung Ma: Dang ngaTo offer a horse.
how much less should we welcome a demon. Phung Nap: To make offeringsSee Cung
Although such states are occasionally indicating Dng.
our levels of realization, do not believe in what Phung Quoc Thanh Thien S: Feng Kuo-
we experience. We should believe in our own ch'ingThien s Phung Quoc Thanh Vien. Mot
practice and cultivation. We know the length of hom, co mot v Tang en hoi: "Gia phong cua Hoa
time that we have been practicing. We also Thng ra sao?" S ap: "Ta khong co g ac sac
believe in not argue, not being greedy, not trong tong mon, ma ch la mot cai ban, mot cai
seeking for anything, not being selfish, not being ghe, mot bep la, va nhng canh ca so." V Tang
self-indulgent, and not deceiving anyone. This is lai hoi: "Bon phan cua ngi xuat gia la g?" S
the firm belief of a sincere BuddhistSee Gap ap: "Buoi sang noi li chao mng, buoi toi noi li
Phat Giet Phat, Gap Ma Giet Ma. tran trong." V Tang hoi tiep: "ai y cua Phat
Phung Tiep (?-1153): Ten cua mot v c s Phat phap la g?" S ap: "Thch Ca la ngu au nguc
giao noi tieng cua tong Lam Te Trung Hoa vao tot, To s la ma a dien ba." e tra li cau hoi

'Tong mon thay co nhng g?', thien s Phung
Quoc Thanh khong noi ong noi Tay, ma noi
thang 'Tong mon toi co mot cai ban, mot cai ghe,
mot cai lo si, va vai canh ca so'. Va ay la bay gi la thanh pho Nam Kinh. Trong
cach thc tien nhat e boc lo chan ly Thien trong
Phat giaoZen master Feng of the Kuo-ch'ing
Inn. One day, a monk came and asked, "What are
the characteristic features of your household?"
Feng Kuo-ch'ing replied, "Our school has a table,
a tray, a chair, a fireplace, and some windows."
The monk asked, "What is monkhood?" Feng
Kuo-ch'ing said, "In early morning saying, 'How
do you do?' At night, saying, 'Good Night!'" The
monk asked again, "What is the teaching of
Buddhism?" Feng Kuo-ch'ing replied, "The Sakya
is a bull-headed jail keeper, and the Patriarchs are
horse-faced old maids." In order to respond to the
question 'What are the characteristic features of
your household?' from the monk, Zen master Feng
Kuo-ch'ing did not talk Eat and West, but saying,
'Our school has a table, a tray, a chair, a fireplace,
and some windows'. And this is the most practical
way to demonstrate the truth of Zen in Buddhism.
Phung Sat: Mot t dung e ch t vien Phat
giaoPhoenix ksetra, a term for a Buddhist
temple.
Phung S Chung Sanh Tc La Cung Dng
Ch Phat: To serve (perform) good deeds for
sentient beings, you have also made offerings to
the Buddhas.
Phung S ai S Tam: Mind of service of all
BuddhasTam phung s ai say la mot
trong mi tam kim cang c mot v Bo Tat phat
trien qua tu tapThis is one of the ten
characteristics of the diamond heart as
developed by a Bodhisattva.
Phung S ai S: Services of all Buddhas.
Phung Tien Tham Kim Lang Thien S: Zen
Master Fengxian Shen JinlingTen cua mot v
Thien s Trung Hoa vao hau ban the ky th
miZen Master Fengxian Shen Jinling, name
of a Chinese Zen monk in the latter half of the
tenth century.
Hien nay chung ta khong co nhieu tai lieu chi
tiet ve Thien s Phung Tien Tham Kim Lang;
tuy nhien, co mot vai chi tiet nho ve v Thien
s nay trong Truyen ang Luc, quyen XXIII:
Thien s Phung Tien Tham Kim Lang la e t
3224
cua Thien s Van Mon Van Yen. Ngi ta
biet rat t ve cuoc i cua v Thien s nay. Ch
biet ong day Thien chua Bao Ninh, vung ma
khoang thi gian t nam 943 en 984 chua
nay co ten la Phung Tien. Khoang thi gian
nay trung khp vi nhng nam cuoi cua Thien
s Phap Nhan Van ch, v sang lap ra Phap
Nhan Tong. Thien s Phap Nhan song va day
Thien tai mot ngoi chua gan o co ten la
Thanh LngWe do not have detailed
documents on this Zen Master; however,
there is some brief information on him in The
Records of the Transmission of the Lamp
(Chuan-Teng-Lu), Volume XXIII: Zen
Master Fengxian Shen Jinling was a disciple
of Zen master Yunmen Wenyen. Little is
known about his life. He taught Zen at
Baoning Temple in what is now Nanjing City.
During the years 943 to 984 the temple was
named "Fengxian". This period of time
coincided with the final years of the life of
Zen master Fayan Wenyi, the founder of the
Fayan School of Zen. Fayan lived and taught
Zen at nearby Qingliang Temple.
Quan Thong oc Giang Nam thnh Thien s
nham chc tru tr chua Phung Tie n va chu toa
nghi le. Khi Phung Tien mi thang toa, v s
duy na anh keng noi: "Nhng Thien s kiet
xuat hoi tu ni ay! Nen quan e nhat ngha
e!" S noi: "Ky that toi chang biet g ca. S
ngu on cua toi that la chet ngi." Luc ay co
mot v Tang bc ra hoi: "The nao la e nhat
ngha e?" S noi: "Toi mi va noi ay!" V
Tang lai hoi: "Lam sao lanh hoi c?" S
noi: "Mau len! Lay ba lay." oan S a
trng len va noi: "Nay ai chung! Cac ong
hay noi xem ai ang bieu th s ngu on cua
mnh vay?"The governor of Jiangnan
invited Zen master Fengxian to assume the
abbacy of Fengxian Temple and to preside at
its dedication ceremonies. As Fengxian
ascended the seat, the temple director struck
the gavel and said, "Assembled worthies!
Behold the first principle!" Fengxian said,
"Actually I know nothing whatsoever. My
ignorance is deadly!" A monk came forward
and asked, "What is the first principle?"

Fengxian said, "I just spoke of it." The monk
said, "How should it be understood?"
Fengxian said, "Quick, bow three times."
Then Fengxian raised his stick and said,
"Everyone! Tell me! Now who is
demonstrating his ignorance?"
Khi Thien s Phung Tien Tham Kim Lang va
v Tang ten Minh trong chung cua Thien s
Phap Nhan Van ch, va ho nghe mot v Tang
hoi Phap Nhan: "Sac la cai g?" Phap Nhan
qu cay phat tran len khong trung. oan noi:
"Mao ga." Phap Nhan tiep tuc noi: "Y ao t
sat da." Phung Tien va S Minh bc ti va
hoi Phap Nhan: "Chung toi va nghe Thay
dien ta sac trong ba cach. Co phai the
khong?" Phap Nhan noi: "ung vay." Phung
Tien noi: "Dieu hau va bay qua khoi Trieu
Tien." Noi xong S lui vao trong chung. Vao
luc o, trong chung hoi co mot ngi ten Ly
Vng. Ong ta khong thch cau noi cua Phung
Tien. Ly Vng noi vi Phap Nhan: "Ngay
mai, toi se thnh hai v khi nay uong tra va
chung ta co the ban luan van e nay lan na."
Ngay hom sau, sau tiec tra, Ly Vng a
chuan b mot cai hop theu va mot vai li ao
kiem san trong bung. Ong ta noi vi Phung
Tien va S Minh: "Neu hai v co the hoi cau
thch hp, th toi se trnh cho qu ngai cai hop
theu nay. Neu khong th toi se lay li ao
kiem ma tiep hai ngai." Thien s Phap Nhan
len ngoi tren Phap toa. Phung Tien lai t di
chung hoi bc ra va noi vi Phap Nhan:
"Hom nay, toi muon at mot cau hoi. Thay co
ha kha khong?" Phap Nhan noi: "c."
oan Phung Tien noi: "Dieu hau va bay qua
khoi Trieu Tien." Noi xong S cam lay cai
hop va i ra ngoai. Mot luc sau o th chung
hoi giai tan. Luc o co mot v Tang ten Phap
ang, x ly chc vu Chu S Tang, rung
chuong keu goi ch Tang tap hop ngay trc
Tang sanh. Phung Tien, S Minh, va nhng v
Tang khac tap hop tai o. Xong xuoi au o
Phap ang noi: "Toi biet hai v a cho Van
Mon mot thi gian dai. Vay th hai ong co
giao phap g ac biet? Noi cho chung toi mot
oi ieu e chung ta cung nhau ban luan."
Phung Tien noi: "Co c noi rang 'khi bach
hac au di ong giong nh ca ngan bong
3225
tuyet vay, va khi chim vang anh au lai tren
cay th cung nh canh n hoa' Chu S Tang
ban luan the nao?" V Chu S Tang ngan ng.
Phung Tien anh vao chiec goi thien va lui ra
i vao chung hoiWhen Zen master
Fengxian and a monk named Ming were
among an assembly at Fayan Wenyi's
congregation, and they heard a monk ask
Fayan the question, "What is form?" Fayan
lifted his whisk into the air. Then Fayan said,
"Cockscomb." The Fayan continued to say, "A
sweaty robe pressed to your skin." Fengxian
and Ming came forward and asked to address
Fayan. They asked him, "We have just heard
the master express form in three ways. Is this
not so?" Fayan said, "Yes." Fengxian said,
"The hawk has flown past Korea." Then he
retreated into the congregation. At that time a
certain person named Li Wang was in the
assembly. He did not like Fengxian's
statement. Li Wang said to Fayan,
"Tomorrow, I will invite these two to come
here for tea and we can discuss this again."
The next day after tea, Li Wang was prepared
with an embroidered box and some "sword
speech." He addressed Fengxian and Ming,
saying, "If you two worthies can ask the
appropriate question, then I'll present you
with the embroidered box. If you can't, you
get the 'sword speech.'" Fayan ascended the
Dharma seat. Fengxian again came forward
from the congregation and addressed Fayan,
saying, "Today I would like to pose another
question. Will you permit this, Master?"
Fayan said, "Yes." Fengxian then said, "The
hawk has flown past Korea." Fengxian then
picked up the box and went out. In a few
moments the congregation dispersed. At that
time a monk named Fadeng was acting as
temple director. He rang the bell to call the
monks for a meeting in front of the monks'
hall. Fengxian, Ming, and the monks
assembled there. Fadeng then said, "I
understand that you two worthies resided a
long while at Yunmen's place. What special
teaching do you have? Tell us a thing or two
and we'll discuss it." Fengxian said, "An
ancient said that 'when the white egret lands
 3226

in the field it's like a thousand snowflakes, vo sacThe three activities depending on
and when the oriole alights on a tree a branch different realms: present life happy karma in the
blooms.' How would the director discuss this?" desire realm, present life unhappy karma in the
The temple director was hesitant. Fengxian desire realm, and karma of an imperturbable
hit a sitting cushion and retreated into the nature in the form and formless realms.
crowd. Phc a: See Phuc a.
Co luc Phung Tien va S Minh cung du hanh Phc ien: Field of BlessingTrong Phat giao,
i en song Hoai. Ho trong thay mot ngi t phc ien c dung nh mot khu ruong ni
an ong keo mot cai li ca. Mot vai con ca ngi ta lam mua. He gieo ruong phc bang cung
ang nhay ra khoi li va thoat i. Phung dng cho bac ng cung se gat qua phc theo
Tien noi: "Huynh Minh! That la mot canh ung nh vay. Nh vay, phc ien la ruong cho
tng! No giong nh cai ma mot v Tang mnh ngi gieo trong phc bao. Ngi xng ang cho
lam vay!" Minh noi: "S huynh noi ung o! ta cung dng. Giong nh tha ruong gieo mua,
Nhng co le se tot hn neu ngay t au chung ngi ta se gat thien nghiep neu ngi ay biet vun
khong b mac vao li." Phung Tien noi: trong hay cung dng cho ngi xng ang. Theo
"Huynh Minh, cho s ngo cua huynh van con Phat giao th Phat, Bo tat, A La Han, va tat ca
thieu." Na em cua hom sau th S Minh at chung sanh, du ban hay thu, eu la nhng ruong
ngoOnce Fengxian and Ming traveled phc c cho ta gieo trong phc c va cong
together to the Huai River. They saw a man cIn Buddhism, the term field of blessing is
pull in a fishing net. Some fish were leaping used just as a field where crops can be grown.
out of the net and escaping. Fengxian said, People who grow offerings to those who deserve
"Brother Ming! What a sight! It's just like them will harvest blessing results accordingly. The
what a monk does!" Ming said, "You're right. field of blessedness or the field for cultivation of
But it would be better if they didn't get caught happiness, meritorious or other deeds, i.e. any
in the net in the first place." Fengxian said, sphere of kindness, charity, or virtue. Someone
"Brother Ming, your realization is still who is worthy of offerings. Just as a field can yield
lacking." During the middle of the following crops, so people will obtain blessed karmic results
night, Ming attained enlightenment. if they make offerings to one who deserves them.
Phc Bao: See Phc T. According to Buddhism, Buddhas, Bodhisattvas,
Phc Pha: See Phc T. Arhats and all sentient beings, whether friends or
Phc T: Manh vai e boc o vatA piece of foes, are fields of merits for the cultivator because
cloth for wrapping things. they provide him with an opportunity to cultivate
Phc: Punya (skt)See Phc Bao. merits and virtues.
Phc Bao: BlessingsPhc bao tng thng, Phc ien Bo Tat: Punya-ksetra (skt)Field of
nh c tai sanh vao coi tri hay ngiA blessedness Bodhisattva.
blessed reward, e.g. to be born as a man or a deva. Phc ien Hanh Gii:
Phc Cai: Tang long cua phc baoThe cover, 1) (1806-1888): Ten cua mot v danh Tang Nhat
or canopy, of blessing. Ban thuoc tong Tnh o vao the ky th
Phc Chau ai An: Zen Master Ta-AnSee XIXName of a Japanese famous monk, of
ai An Phuc Chau Thien S. the True Pure Land Sect (Jodo Shinshu) in the
Phc Du (1203-1275): Ten cua mot v Thien s nineteenth century.
Trung Hoa thuoc tong Tao ong vao thi nha 2) (1867-1954): Ten cua mot v danh Tang Nhat
Nguyen (1280-1368)Name of a Chinese Ts'ao Ban thuoc tong Thien Thai vao the ky th
Tung Zen master in the Yuan Dynasty in China. XXName of a Japanese famous monk, of
Phc ang Tam Nghiep: Ba nghiep ve phc the T'ien T'ai Sect in the twentieth century.
phan biet theo v tr tren di cua cac coi: hien Phc ien Y: Fukuden-E (jap)Y ao cua ruong
phc nghiep ni coi duc, hien phi phc nghiep phc, hay y ao cua ch Tang NiThe robe of a
ni coi duc, va hien bat ong nghiep ni coi sac va field of happiness (the garment of the field of
 3227

blessing, or the monks robe). vun trong phc c, nh bo thThe nutriment

Phc o Thien S (1637-?): Thien s Trung of blessedness, i.e. deeds of charity.
Hoa, thuoc phai Lam Te vao cuoi thi nha Minh Phc Hanh: Punnabhisankharo (p)Meritorious
au thi nha ThanhChinese Zen master of the karmic formationMot trong tam hanh lam anh
Lin Chi Sect, who lived in the end of the Ming hng en nghiep, hanh phap cam ng phuc li
dynasty and the beginning of the Ch'ing dynasty cua nhan thien nh ngu gi i va thap thien gii,
in China. van vanOne of the three lines of actions that
Phc c: Punya (skt)Blessings and virtues affect karma, the life or conduct which results in
MeritBlessed virtuesPhc c la ket qua blessing, e.g. being reborn as a man or deva, as a
cua nhng viec lam thien lanh t nguyen, con co result of the cultivation of the five basic
ngha la phc ien, hay hanh phc ien. Phc commandments, or the ten good deedsSee Tam
c do qua bao thien nghiep ma co. Phc c Hanh (D).
bao gom tai san va hanh phc cua coi nhan thien, Phc Hau: Hoa Thng Phc Hau, mot trong
nen ch la tam b va van chu luan hoi sanh t nhng ai e t cua Hoa Thng Tam Truyen.
Merit is the result of the voluntary performance of Ngai la mot Thien s lai co khieu lam th. Tiec
virtuous actions, also means field of merit, or field thay, qua bao bien co, th van cua ngai b that lac,
of happiness. All good deeds, or the blessing ch con lai bai th sau ay, di ngon tham nhuan
arising from good deeds. The karmic result of ao v cua ngai:
unselfish action either mental or physical. The Kinh ien lu truyen tam van t
blessing wealth, intelligence of human beings and Hoc hanh khong thieu cung khong d,
celestial realms; therefore, they are temporary Nam nay tnh lai chng quen het
and subject to birth and death. Ch nh tren au mot ch NH!
Phc c Cong c: Merit and VirtueSee Most Venerable Phc Hau, one of the most
Cong c Phc c. outstanding disciples of Most Venerable Tam
Phc c Cong c Khong The Ngh Ban: Truyen (Tam Truyen was a disciple of Dieu Giac;
Incomparable merit and virtue. Dieu Giac was a disicple of Nhat nh). He was
Phc c Kinh: Punna-sutta (p)Sutra on both a Zen master and a poet. It was regrettable
merits, Samyutta Nikaya XXXV.88Kinh Phc that now, after so many changes, all that remains
c trong Tng ng Bo XXXV.88. of his works is merely a poem, as his last words
Phc c Mon: Ca phc c, ba la mat th imbued with Buddhist thoughts:
nam trong sau ba la matThe gate of blessedness Buddhist sutras are not few.
and virtue, the first five of the six paramitas. My learning cannot be said to be
Phc c Than: Tam Muoi ThanThan phc satisfactory or poor.
c, v li ch tat ca chung sanh. Than thng tru I have forgotten all,
tam muoi hay than cua phuc c cao nhat. ay it seems, now looking back.
chnh la than Phat trong niem hy lac tot cung cua There only remains in my heart the word
phc c tam muoiThe body of blessings and NH.
virtue, due to benefitting all sentient beings. Phc Hue:
Samadhi body, or body of blessed virtue. This is 1) Phc c va tr hue: Blessings, or
the Buddhakaya, or body of Buddha, in the blessedness and wisdomVirtue and wisdom.
enjoyment of the highest samadhi bliss. 2) S Phc Hue: Phuoc Hue MasterTen cua
Phc c Trang Nghiem: Tu thien hanh phuc mot Phap S ngi Viet Nam tai Uc, v lanh
c ma ac c Phat qua trang nghiem The ao Phat giao quan trong tai Uc Chau va Tan
adornment of blessedness, i.e. of good deeds. Tay Lan. Ong con la chu tch Giao Hoi Viet
Phc c Trang: Torch of Virtue. Nam Thong Nhat tai Uc Chau va Tan Tay
Phc c Tu Di Thng: Born of a Polar LanName of an important Vietnamese
Mountain of Vitue. Buddhist leader in Australia and New
Phc c T Lng: Nhng chat dinh dng Zealand, and current head of the Vietnamese

Unified Buddhist Congress in Australia and
New Zealand.
3) (1899-1954): Thien s Trung Hoa, thuoc phai
Lam Te vao cuoi thi nha Minh au thi nha
ThanhChinese Zen master of the Lin Chi
Sect, who lived in the end of the Ming
dynasty and the beginning of the Ch'ing
dynasty in China.
4) (1875-1963): Ten cua mot v danh Tang Viet
Nam vao the ky th XX. S sanh ra tai tnh
Quang Tr, Trung Viet, tho cu tuc gii nam 20
tuoi. S la mot trong nhng v Tang noi troi
trong viec ao tao Tang Ni chung va phat
trien Phat giao mien Trung Viet Nam vao
au the ky th XXName of a Vietnamese
famous monk in the twentieth century. He
was born in Quangtri Province, Central
Vietnam, received complete precepts at the
age of 20. He was one of the eminent monks
who helped trained monks and nuns and
spread Buddhism in Central Vietnam in the
beginning of the twentieth century.
Phc Hue Chn Luan Thien S (1870-1945):
Ten cua mot v Thien s Viet Nam, thuoc phai
Lam Te vao the ky th XX. S sanh ra tai tnh
Bnh nh, Trung Viet, tho cu tuc gii nam 20
tuoi. Vao nam 1921, S c vua Khai nh
phong chc Tang Cang (di trieu nha Nguyen,
cac vua chua a c ra mot v Tang Cang e lanh
ao Tang chung, trong mot ngoi quan t). S la
mot trong nhng v Tang noi troi trong viec ao
tao Tang Ni chung va phat trien Phat giao mien
Trung Viet Nam vao au the ky th XXName
of a Vietnamese Zen master of the Lin Chi Sect,
who lived in the twentieth century. He was born in
Binhdinh Province, Central Vietnam, received
complete precepts at the age of 20. In 1921, he
received title "Royal-Recognized Monk" (during
the reign of Nguyen, all the Nguyen Lords and
Kings assigned a royal-recognized monk who
supervised the assembly of monks in a national
temple). He was one of the eminent monks who
helped trained monks and nuns and spread
Buddhism in Central Vietnam in the beginning of
the twentieth century.
Phc Hue Song Tu, ong ang B Ngan: To
practice blessings (offerings and charity) and
wisdom (meditation) at the same time, you will
3228
surely obtain enlightenment.
Phc Khanh: Chuc phuc cho aiBlessedness
and felicity, or blessed felicityTo congratulate
on good fortune.
Phc Kien T Thien S: Ten cua mot v Thien
s Trung Hoa, thuoc tong Lam Te vao thi nha
Tong (960-1279)Name of a Chinese Zen master
of the Lin Chi Sect, who lived in the Sung Dynasty
in China.
Phc Kieu Quan Am Than: Virtue Bridge Light
Sound Deity (Spirit).
Phc Li Quy Vng: Blessing and Profit Ghost
KingThan Tai, nhng trong Phat giao, ong c
liet vao quy vngWho is actually the spirit of
wealth, but in Buddhism, he is classified as a
ghost king.
Phc Loc: Hanh phuc va tai bay gi va ve sau
nayHappiness and emolument, good fortune
here or hereafter.
Phc Lc: Power of accumulating merits.
Phc Lc Phat: The blessing power of
BuddhaTrong Phat giao, phc lc cua Phat
giong nh mat tri, khong co no chang co cay co
nao co the moc len c. Nhng s tang trng
cua mot cai cay khong le thuoc hoan toan vao mat
tri; ma khong kh, nc va at la nhng yeu to
quan trong nhat, chnh hat giong cung can thiet.
Khong kh, nc, va at cung giong nh nhng no
lc ca nhan hng en giac ngo, va hat giong th
giong nh Phat tnh tiem tang trong tam hanh gia.
S phoi hp cua tat ca nhng yeu to khac nhau
nay mi co the at c Phat qua. Thieu bat c
yeu to nao trong o, Phat qua se tr nen xa xoi oi
vi chung taIn Buddhism, the blessing power of
Buddha is like the sun, without which no plant
could grow. But the growth of a plant does not
depend entirely upon the sun; air, water, soil, and,
most important of all, the seed itself, are also
indispensable. The air, water, and soil are
comparable to one's own efforts towards
Enlightenment, and the seed to the Buddha-nature
latent in one's own mind. The combination of all
these different factors makes the attainment of
Buddhahood possible. Lacking any of them,
Buddhahood would become very remote from us.
Phc Lng: Ten cua mot v danh Tang kiem
hoc gia Nhat Ban thuoc tong Tam Luan. Ong von
ngi Trung Hoa vao thi nha ng (618-907).
 3229

Sau khi xuat gia, S theo hoc vi S Hue Quan, 2) (1686-1765): Ten cua mot v danh Tang Luat
mot v danh Tang ngi ai Han, ngi a truyen tong Trung Hoa vao thi nha Thanh (1644-
day Thanh That Tong sang Nhat Ban vao the ky 1912)Name of a Chinese famous Vinaya
th VII. Ve sau nay, s thap tung Thay du hanh monk who lived during the Ch'ing Dynasty in
sang Nhat Ban va lu lai ay ti cuoi i e China.
hoang phapName of a Japanese Buddhist Phc Tuc: Mot trong nh tuc, chan th nhat bao
scholar and a famous monk of the San Lun Sect. gom nam Ba La Mat au, va chan th hai con goi
He was born in China in the T'ang dynasty. After la tr tuc, gom Ba La Mat th sauThe feet of
leaving home to become a monk, he studied under blessedness, one consisting of the first five
Master Ekwan, a Korean famous monk, who paramitas, the other being the sixth paramita, i.e.
taught theories of the Satya-siddhi School in Japan wisdom; happiness.
in the seventh century. Later, he accompanied his Phc Tue: See Phc Tr.
master to travel to Japan and stay there for the rest Phc T Bao Nh (1821-1908): Fausboll,
of his life to spread the Buddha dharma. Michael ViggoTen cua mot v hoc gia Phat giao
Phc Nghiep: Punna-kamma (p)Good ngi an Mach vao the ky th XIX. Ong cong
karmaHanh nghiep do phuc c ma sanh ra, hien gan nh ca i mnh e nghien cu ve Phat
mot trong tam phcHappy karma, or the karma giao va ngon ng An o, ac biet la tieng Nam
of blessedness, one of the three sources of felicity. Phan. Ong la tac gia cua nhng tap sach: 1) "Bon
Phc Ngo (1245-1313): Ten cua mot v Thien s Sanh Kinh ai Tap, 7 quyen", c ong dch sang
Trung Hoa thuoc tong Tao ong vao cuoi thi nha tieng Anh t nam 1875 en nam 1897. 2) Bo Kinh
Tong (960-1279)Name of a Chinese Ts'ao Tung Tap, dch sang tieng Anh nam 1881. 3) Bo Nguyen
Zen master in the end of the Sung dynasty in ien va Ng Vng, 2 quyen, bien soan t nam
China. 1884 en nam 1893Name of a Denmark famous
Phc Nhan: See Phuc Nhan. Buddhist scholar in the nineteenth century. He
Phc Qua: Qua bao cua phc cThe reward contributed most of his life in studying Buddhism
of blessedness. and Indian Language, especially the Pali
Phc Quan: Phc bao va quan sat language. He was the author of several books: 1)
Blessedness and insightSee Phc Tr. Tales of the Anterior Births of Gotama Buddha
Phc Sanh: Sanh vao cho phc cBorn of (The Jataka, together with its commentary),
or to happiness. London, 1875-1897. 2) The Suttanipata, 2
Phc Sanh Thien: Punyaparsavas (skt)Coi tri volumes, 1881. 3) Buddhist Text and Glossary, 2
Pham Thien th mi trong s thien thienThe volumes, 1884-1893.
tenth brahmaloka, the first region of the fourth Phc Tng: Marks of merits.
dhyana. Phc Tng Phap Than: Phc bao hnh
Phc Tang: Sivaddhi (skt)Sirivaddhi (p) tng ni phap than Phat, oi lai vi tr hue cua
Fukuzo (jap)Ten cua mot v A La Han, e t PhatThe Buddha-dharmakaya as blessedness, in
cua c Phat, ngi thanh Vng Xa, x Ma Kiet contrast with it as wisdom.
aName of an Arhat, one Buddha's disciples, Phc Xa: Punyasala (skt)Nha te ban hay ni
from Rajagaha, Magadha. tru ngu cho ngi benh va ngi ngheo
Phc Tang Quoc: Pundra-vardhana (skt)Bon Almshouse or asylum for sick and poor.
Na Phat n Na, mot vng quoc co trong x Phc: Bandhana (skt)Samyojana (skt)
BengalAn ancient kingdom and city in Bengal. BindingKet.
Phc Thien: BenevolenceCharity. Phc a: Baddha (skt)He phcFettered
Phc Tr: Phuc c va tr hue, hai loai trang BoundTiedFixed.
nghiemBlessedness and wisdom, the two virtues Phc Hat: Bahlika (skt)Phc Yet QuocTen
which adornSee Nh Trang Nghiem. cua mot x nho vung Bac An trong thi Ngai
Phc Tu: Huyen Trang hanh hng cac x Tay Vc, khoang
1) Phc tch tu cAccumulated blessings. nam 627 sau Tay lchName of a small country
 3230

in North India at the time when Hsuan-Tsang ien. To lien lay y en cong, Phng Bien lay y
visited the Western countries around 627 A.D. chia lam ba phan, mot phan ap vao tng, mot
Phc Kho T: Rebirth in an animal realmTai phan th ong lu lai, con mot phan th goi chon
sanh lam suc sanh, ni chung sanh khong co kha xuong at, the rang: Sau nay ngi nao ao c
nang hieu biet Phat phap. ay la mot trong tam y nay la toi tai sanh e tru tr ni ay dng lap lai
ieu kien hay hoan canh kho gap Phat phap, hay chua chien. en i Tong, nien hieu Gia Hu
tam cho chng nan, mot khi sanh vao th chang nam th tam, co v Tang ten la Duy Tien, khi sa
co the tu hoc cho thanh ao cRebirth in an chua, ao at c y nh con mi, con tng cua
animal realm where beings has no ability and Phng Bien ap th e chua Cao Tuyen, cung
knowledge to practice dharma. This is one of the knh cau nguyen eu c nh yAccording to
eight conditions or circumstances in which it is the Flatform Sutra, Chapter Seven, one day the
difficult to see a Buddha or hear his dharma; or Master wanted to wash the robe which he had
eight special types of adversities that prevent the inherited, but there was no clear stream nearby.
practice of the DharmaSee Bat Nan. He walked about two miles behind the temple
Phc Nhat La Kien a: Vajragandha (skt) where he saw good energies revolving in a dense
Kim Cang o Hng Bo TatName of a grove of trees. He shook his staff, stuck it in the
Bodhisattva. ground, and a spring bubbled up and formed a
Phc Yet Quoc: Bahlika (skt)See Phc Hat. pool. As he knelt to wash his robe on a rock,
Phn: Pataka (skt)C phnBa a Ca suddenly a monk came up and bowed before him
BannerStreamerSee Phan. saying, I am Fang-Pien, a native of His-Shu. A
Phn ong, Gio ong Hay Tam ong?: The while ago I was in India, where I visited the Great
flag moving, the wind moving, or our minds Master Bodhidharma. He told me to return to
moving?See Phi Phong Phi Phan. China immediately, saying, The orthodox
Phng: Desha (skt)Direction. Dharma Eye Treasury and the Samghati robe
Phng Bien Thien S: Theo Kinh Phap Bao which I inherited from Mahakasyapa has been
an, chng bay, mot hom To muon giat la y a transmitted to the six generation at Tsao-His,
c truyen trao, nhng khong co suoi tot e giat, Shao-Chou. Go there and pray reverence. Fang
nhn Ngai en sau chua khoang nam dam, thay Pien has come from afar, hoping to see the robe
tren nui cay coi um tum, kh tot xoay quanh, Ngai abd bowl that his Master transmitted. The Master
lien cam cay tch trng sau xuong at, nc lien showed them to him and asked, Superior One,
phun len theo tay Ngai, cha lai thanh cai ao, what work do you do? I am good at sculpting,
Ngai lien quy goi giat y tren a. Cht co mot v he replied. Keeping straight face, the Master said,
Tang en le bai, tha rang: Phng Bien la ngi Then sculpt something for me to see. Fang-Pien
Tay Thuc, va roi nc Nam Thien Truc, thay was bewildered but, after several days, he
Ngai at Ma ai S day Phng Bien phai chong completed a lifelike image of the Patriarch, seven
en nc ng la ni toi truyen chanh phap nhan inches high and wonderful in every detail. The
tang cua To Ca Diep va y Tang Gia Le, thay Master laughed and said, You only understand
truyen en i th sau ni Thieu Chau Tao Khe, the nature of sculpture; you do not understand the
ong nen en o chiem le, Phng Bien t xa en, nature of the Buddha. Then the Master stretched
cui mong c thay y bat a c truyen. To ben out his hand and rubbed the crown of Fang-Piens
a ra cho ong xem, lien hoi: Thng nhn lam head, saying, You will forever be a field of
nghe g? Phng Bien ap: Chuyen nghe ap blessing for gods and humans. The Master
tng. To nghiem sac mat lai bao: Ong th ap rewarded him with a robe, which Fang-Pien
xem. Phng Bien m mt khong biet. Qua may divided into three parts: one he used to wrap the
ngay ong ap c tng To, cao bay tat, rat ep sculpture, one he kept for himself and, the third,
e. To ci bao: Ong ch gioi tanh ap ma chang he wrapped in palm leaves and buried in the
gioi tanh Phat. To a tay xoa au Phng Bien ground, vowing, In the future, when this robe is
noi rang: Ong hang v ngi, Tri lam phc found again, I will appear in the world to be abbot
 3231

here and restore these buildings. During the Sung the Vaipulya-Sutra or the period of the
dynasty in the eighth year of the Chia-Yu reign introductory Mahayana. The Time of
period (1063 A.D.), while Bhikshu Wei Hsien was Development teaches all four doctrines together
repairing the hall, he excavated the earth and and therefore is still relative. In this eight-year
found the robe which was like new. The image is period, the Buddha taught the first level of the
at Kao-Chuan Temple and those who pray before Mahayana. During this phase the Buddha refuted
it obtain a quick response. his disciples attachment to the Lesser Vehicle
Phng Cham Tu Hanh Cua Phat T: Bo e and directed them toward provisional Mahayana.
tam lam nhan, ai bi tam lam can ban, phng This is the third of the five periods of Buddhas
tien thien xao lam phng cach thc hanh, va Niet teaching, from the twelfth to the twentieth years
ban lam cu canh.Guideline (tenets) of of Buddhas teaching (Hoa nghiem: Avatamsaka,
cultivation for Buddhists: Bodhi mind is the A Ham: Agamas, Phng ang: Vaipulyas, Bat
cause, great compassion is the foundation, skillful Nha: Prajna, Phap Hoa & Niet Ban: Lotus and
means is daily method of practicing, and Nirvana Nirvana)See Ngu Thi Giao.
is the ultimate goal. Phng e Vien Cai: ay vuong nap tron, y noi
Phng Ch: Direction. khong thch hpA square base with a round
Phng ang: Theo tong Thien Thai, phng co cover, i.e., unsuited.
ngha la phng chnh, ang la bnh ang; phng Phng ien: T ng ch toan the kinh ien ai
ang am ch het thay kinh ien ai Tha ThaA term covering the whole of the
According to the Tien-Tai sect, Phng is Mahayana sutrasSee Phng ang Kinh ien.
interpreted as referring to the doctrine, ang as Phng ong My (1899-1977): Ten cua mot v
equal or universal; Phng ang means hoc gia Phat giao noi tieng cua Trung Hoa vao the
everywhere equally. Phng ang implies the ky XX. Ong tot nghiep ai Hoc Kim Lang Nam
Vaipulya Sutras. Kinh va Uy T Khang Tan My ve mon Triet
Phng ang Ban Khi Kinh: Lalita Vistara- hoc. Ong tinh chuyen nghien cu ve giao thuyet
sutra (skt)See Pho Dieu Kinh. Hoa Nghiem va viet rat nhieu sach Phat giao nh
Phng ang ai Trang Nghiem Kinh: Lalita Phat Giao ai Tha, Triet Ly Hoa Nghiem, Trung
Vistara-sutra (skt)Sutra of Diffusion of Hoa Nhan Sinh Quan, S Phat Trien cua Triet Hoc
ShiningSee Pho Dieu Kinh. Trung Hoa, van vanName of a Chinese famous
Phng ang ai Van Kinh: See ai Phng Buddhist scholar in the twentieth century. He
ang Vo Tng ai Van Kinh. graduated from Jin-Ling University in Nan-Jing
Phng ang Gii an: Gii an giang phap va and Wisconsin University in the United States in
truyen giiAn open altar at which instruction in Philosophy. He diligently studied the Hua-Yen
the commandments was preached to the people, theories and wrote a lot of Buddhist books, i.e.,
founded on the Mahayana Vaipulya Sutra (ai The Mahayan Buddhism, The Hua-Yen
Tha Phng ang Kinh). Philosophy, The Chinese View of Life; Chinese
Phng ang Kinh ien: VaipulyaThe whole Philosophy: Its Development, etc.
of the Mahayana SutrasSee Phng Quang. Phng Hai: To be harmfulTo be detrimental.
Phng ang Thi: Mot trong nam thi thuyet Phng Hoi: See Phng Hoi Dng Ky Thien
giao cua c Phat. Thi Phng ang giang cung S.
luc ca bon giao thuyet nhng van con tng oi. Phng Hoi Dng Ky Thien S: Yogi Hoe
Trong giai oan keo dai tam nam nay, c Phat (jap)Yang-ch'i-Fang-hui (Wade-Giles
bac bo s luyen chap vao Tieu Tha va hng dan Chinese)Yangqi Fanghui (Pinyin Chinese)
e t i vao neo ai Tha. ay la thi ky th ba See Dng Ky Phng Hoi Thien S.
trong nam thi thuyet giang (nam thi nay bao Phng Hng: Bon hng: ong, tay, nam,
gom Hoa Nghiem, A Ham, Phng ang, Bat Nha bacFour directions: east, west, south, and north.
va Phap Hoa va Niet Ban)One of the five Phng Ke: ExpedientDeviceMeans
periods of the Buddhas teachings. The period of ExpediencyPhng phap thch hpPhng
 3232

tien thch hp va thiet thcSuitable and appearance.

practical means. Phng Quang: Vaipulya (skt)Ten cua bo kinh
Phng Khau Thc: Opportunism in obtaining a th mi trong 12 bo Kinh PhatName of the
livingLuon cui nnh b (nhng nha quyen the tenth of the twelve Buddhist sutrasSee Thap
giau co e c ho ban cho an hue). V Tang a Nh Bo Kinh.
xuat gia ma con xu nnh, voi vnh e tm c kiem Phng Quang Bo: Vaipulya sutras (skt)See
song. ay la mot trong t ta menhTo earn a ai Tha Kinh.
livelihod by flattery (rich people or powerful Phng Quang ai Trang Nghiem Kinh:
people). A monk who makes a living by fawning Vaipulya Sutra (skt)Fang-kuang-ta-chang-yen-
or by bullying. This is one of the four illicit ways ching (chi)Kinh noi ve nhng chuyen Phat giang
of livelihood (wrong kinds of livelihood)See T tran t tren cung tri au suat xuong the xuat gia,
Chung Ta Menh. thanh ao vi danh hieu Thch Ca Mau NiThe
Phng Moc au Vien Khong: Cay vuong tra Lalita-vistara, which gives an account of the
vao lo tron, y noi phng phap sai lam To fit a Buddha in the Tusita Heaven and his descent to
square stick into a round hole. The term indicates earth as Sakyamuni.
a wrong method. Phng Quang ao Nhan: Ngoai ao phu vao
Phng Ngoai: The ngoai hay ben ngoai cuoc ai Tha chap vao ly khong kienHeretical
i: Out of the worldCuoc i cua mot v Tang: followers of Mahayana, who hold a false doctrine
The life of a monkBen ngoai tam gii: Out of of the Void, teaching it as total non-existence, or
the three worlds. nihilism.
Phng Ngoai Hu: Ngi ban ao a thoat vong Phng Quang Kinh: Kinh Phng ang
tran lao, khong phan biet tai gia hay xuat giaA Vaipulya (for Mahayana)An extensive
dharma friend who has already escaped the three exposition of principles of truthSee Kinh
worlds (who is free of all passions and troubles of Phng Quang.
the world), either laypeople or the renunciant. Phng Quang Thap Luan Kinh: Dasa-cakra-
Phng Ngung Phap Gii: Four directions and ksitigarbha-sutra (skt)Ten cua mot bo kinh trong
four cornersSee T Phng. ai phng quang kinhName of a sutra in the
Phng Niem Thien S (?-1594): Ten cua mot v great Vaipulya (Mahavaipulya), or sutra of
Thien s Trung Hoa thuoc tong Tao ong vao thi Mahayana.
nha Minh (1368-1644). Vao nam 10 tuoi S xuat Phng Quang Thien S: Bukan (jap)Thien s
gia vi tong Phap Tng. Sau khi tho cu tuc gii Phng QuangThien s i nha ng, co le
S tinh chuyen tu tap Thien nh cho en khi S vao gia the ky th 7. Ngai tng tru tr tu vien
th tch vao nam 1594Name of a Chinese Ts'ao Quoc Thanh tren nui Thien Thai. Ngi ta biet
Tung Zen master during the Ming dynasty in c mot t ve ngai phan ln t li ta tap th Han
China. He left home and became a monk with the Sn, mot su tap do an s Han Sn bien soan,
Fa-Hsiang Tsung at the age of 10. After receiving trong o co vai oan c coi la cua ngai
the complete precepts he diligently practiced Chinese Zen master of the Tang period, probably
meditation until he passed away in 1594. in the middle of the seventh century. He was the
Phng Phap oi Tr San Han La Nhan Nhuc, abbot of the Kuo-Ching Monastery in the Tien-
Than Nhan, Khau Nhan va Y Nhan: Method to Tai Mountains. The little that is known of him
combat and subdue anger is forebearances comes for the most part from the foreword to the
(endurances or patience), body patience, mouth Han-Shan-Shih, a collection of the poetry of the
patience and mind patience. hermit of Han-Shan, which also contains several
Phng Phap Truyen Tha: Method of handed- poems attributed to him.
down tradition. Phng Quang T: Hokoji-ji (jap)Phng
Phng Phuc: Phap phuc cua Tang Ni, het thay Quang T thuoc phai Lam Te, Phat giao Nhat
eu c rap noi bang hnh vuongA monks Ban, c Thien s Vo Van Nguyen Tuyen (1323-
robe (Ca Sa), to be so called because its square 1390) khai sang vao nam 1384. Phng Quang T

la mot trong nhng t vien Nhat Ban hien van con
ao tao cac thien s theo truyen thong chnh thong
cua ThienName of a monastery of the Japanese
Rinzai school, founded by Zen master Mumon
Gensen in 1384. The Hokoji-ji is one of the few
Japanese monasteries in which monks are still
trained today in the authentic Zen tradition.
Phng Quang T Phai: Hokoji-ha (jap)Thien
phai Phng Quang T, mot trong nhng nhanh
thien quan trong nhat trong trng phai Lam Te
Nhat Ban. Phai nay do Thien s Vo Van Nguyen
Tuyen (1323-1390) khai sang. Hien nay phai nay
co khoang 171 ngoi t vien tren khap Nhat Ban
Hokoji branch, founded by Zen master Mumon
Gensen. This is one of the most important
branches from Lin-Chi school in Japan. Up to now,
this branch has about 171 temples throughout
Japan.
Phng Quy: Co hnh vuongSquare-shaped.
Phng Sach Nhan Duyen: C duyen ng cu tren
sach vWords of opportunities and conditions in
books.
Phng S: Fang-shih (chi)Nha ao thuat en
(vi nhieu manh khoe)Black magician.
Phng S: Phng hng va ni chon
Directions and places.
Phng Thao Lac Hoa: Ch'ang Sha's fragrant
grasses and falling flowers, wandering in the
MountainsSee Cong An Phng Thao Lac Hoa.
Phng Thon: Tac vuongSquare decimeter.
Phng Thon Thien: Thien trc ch nhan tam
Zen that directly points to the human mind.
Phng Tien: Upaya (skt)Contrivance
ExpediencyMeansMethodPhng
tien dung tuy theo hay thch hp vi s thu nhan
cua chung sanhConvenienceAdaptability
To be instrumentalMeansExpedientsTact
or skill in teaching according to receptivity
Expedient waysSkill-in-meansConvenient to
the place or situationSuited to the condition
Phng co ngha la phng phap, tien la tien
dung; phng tien la phng phap tien dung thch
hp vi can c cua nhng chung sanh khac nhau.
Phng co ngha la phng chanh, tien la xao
dieu; phng tien la dung ly phng chanh thien
xao hay li le kheo leo thch hp vi viec giao
hoa"Phng" is interpreted as method, mode or
plan; and "Tien" is interpreted as convenient for
3233
use; so "Phng Tien" means a convenient or
expedient method which is suitable to different
sentient beings. "Phng" means correct, "Tien"
means strategically; "Phng tien" means
strategically correct.
Phng Tien An Lap e: Chng ac The Tuc
eAbstract postulates (the four Noble Truths).
Phng Tien Ba La Mat: Upaya-paramita (skt)
Perfection of expedient meansSkill-in-means
Au Ba Da Ba La MatMot trong mi Ba La
Mat, phng tien cu o, hay dung phng tien
thien xao e cu o ngi qua en ben b ben kia.
ay la ba la mat quan trong nhat trong bon ba la
mat phu. T nay c dch ra t t ng Bac Phan
Upaya co ngha la phng tien, ke hoach hay
dung cu. Upaya con co ngha la day do giao hoa
bang bat c phng phap thch hp nao tuy theo
kha nang cua ngi nghe. c Phat a dung
phng tien hoac phng phap thuyet phap tng
phan cho en khi gan en nhng ngay cuoi i
Ngai mi thuyet giang ay u chan tanh cao sieu
kho hieu. Trong Kinh Phap Hoa, Pham th II,
Pham Phng Tien trong o y ngha cua
Phng Tien Thien Xao c lam sang to qua
hoc thuyet Tam Tha Thanh Van tha, Duyen
Giac tha, va Bo Tat tha e tng hp vi trnh
o cua ngi nghe. Phng tien la cach thc trong
o Bo Tat thc hien e o sanh cho co hieu qua.
Phng tien ba la mat khong phai la phng cach
xao quyet nham at c muc ch ma no gan lien
long t bi va cong cUpaya-paramita is one of
the ten paramitas, saving by the method of
expedient teaching. This is the most important of
phap the four supplementary paramitas. The term is a
translation of the Sanskrit term Upaya, which
means a mode of approach, an expedient,
stratagem, device. Upaya also means to teach
according to the capacity of the hearer, by any
suitable method. The Buddha used expedient or
partial method in his teaching until near the end of
his days, when he enlarged it to the revelation of
reality. In Saddharma Pundarika Sutra, Chapter II,
Expedient Means, in which the meaning of
Upaya-kausalya is elucidated through the
doctrine of Three Vehicles (Triyanas) of Sravaka-
yana, Pratyeka-buddha-yana, and Bodhisattva-
yana in order to respond to different
temperaments of listeners. Expedient means is the
 3234

way in which the Bodhisattvas act for saving the xuat hien hoa thanIntermediate land of
beings effectively. Expedient means is not the transformation (where Amitabha appears in his
crafty method of achieving ones objective. It is transformation-body).
imbued with the morality of compassionate action Phng Tien Hu D o: Hoben-Uyo-Do
with the purpose of bringing forth meritSee (jap)Land of remainderBien Dch oMot
Thap o Ba La Mat. trong bon o, la ni sanh ve cua cac bac A La Han
Phng Tien Ba La Mat Bo Tat: Arya-upaya- a dt het phien nao tam gii. Theo tong Thien
paramita (skt)Bodhisattva of perfection of Thai, ay la mot trong t o; la coi nc ma chung
expedient meansV Bo Tat trong Thai Tang sanh van con phai tai sanh trong hnh thc cao
Gii, ng hang th hai ben phai cua H Khong hn, tru x cua ch Thanh Tu a Hn, T a
VienA Bodhisattva in Garbhadhatu group, the Ham A Na Ham va A La HanOne of the four
second on the right in the hall of Space. lands or realms to which, acording to Mahayana,
Phng Tien Bat Nha: Tr hue biet c trang Arahants go at their decease. According to the
thai tam b va luon thay oi cua van huThe Tien-Tai Sect, this is one of the four lands or
wisdom of knowing things in their temporal and realms, the realm which is temporary, where
changing condition. beings still subject to higher forms of
Phng Tien Cu Tuc Tru: Perfect adaptability transmigration, the abode of Srotapanna (Tu a
and resemblance in self-development and hn), Sakrdagamin (T a ham), Anagamin (A
development of others or dwelling with na ham), and Arhat (A la han).
endowment with skill-in-meansPhng tien ay Phng Tien Kheo: See Phng Tien Thien Xao.
u trong cuoc t li li tha. a du nhap trong ao Phng Tien Lc: Prayoga-bala (skt)Power of
thai roi, th vang noi theo dong giac. Nh cai thai expedient meansLc phng tien, v tat ca cong
a thanh, nhan tng chang thieu. o goi la hanh eu rot rao. ay la nang lc t tu trong tat ca
phng tien cu tuc truSince they ride in the moi tu tap Bo Tat ao hay ngoai lc t hoan canh
womb of the way and will themselves become ben ngoai hay t nhng phng tien thien xao
enlightened heirs, their human features are in no Power of means, consummating whatever they do.
way deficient. This is called the dwelling of This is the power of disciplining himself in all the
endownment with skill-in-means. exercises of Bodhisattvahood, or the power of
Phng Tien Duyen: Y SPhng tien co tnh expedient means or power arising from
ho trieu kien phuContributory environment.
conditionsSupporting conditions. Phng Tien Mon: Phap mon phng tien dan ti
Phng Tien ao: Con ng cua phng thc chan lyThe gate of UpayaConvenient or
thch hpPath of expedient means. expedient gates leading into Truth.
Phng Tien nh: Samantaka-samadhi (skt) Phng Tien Ng: Dung li noi phng tien e
Can Phan nhGia Han nhConcentration of dan ti chan lyUtilization of convenient or
expedient means. expedient speech that is leading into Truth.
Phng Tien o: See Phng Tien Hoa Than o. Phng Tien Nhan: Hetupratyaya (skt)
Phng Tien Gia Mon: Expedient gates or ways Accessory conditionsThe environmental or
of using the seeming for the real. adaptive causeNguyen nhan gian tiep do moi
Phng Tien Hien Niet Ban: Nh Lai thng tru trng ben ngoai (ngoai duyen). Canh oi ai vi
bat diet, nhng ngai tam thi nhap Niet Ban khien tam thc (phap tam va s tam la nang duyen, canh
cho chung sanh khi len y niem tng nh Nh la s duyen). ay cung chnh la phng tien nhan
Lai ma dung cong tu aoThough the Buddha is (chang han nh nc va at lam phng tien cho
eternal, he showed himself as temporarily extinct, hat giong nay mam)Environment causes.
as necessary to arouse a longing for Buddha. Secondary cause, upon which something rests or
Phng Tien Hoa o: See Phng Tien Hoa depends, hence objects of perception; that which
Than o. is the environmental or contributory cause;
Phng Tien Hoa Than o: Ni Phat A Di a attendant circumstances. This is also the adaptive
 3235

cause (water and soil help the seed growing). Phng Tien Tam Luan: Upayahrdaya-sastra
Phng Tien Nh Chung Tng: Two kinds of (skt)Treatise on the explanation of the
skills in meansHai loai phng tien: The gian expedient mind.
phng tien, phng tien thien xao do ch Bo Tat Phng Tien Than: Than phng tien, v tat ca
th hiem lam t li va li tha; va xuat the gian x hien tienThe body of expedient means,
phng tien, phng tien thien xao do ch Bo Tat appearing in all places.
th hien lam li tha, ch khong t li Two kinds Phng Tien Thien: Gia Hanh ThienGoodness
of expedients: Conventional expedients (skills in acquired by effortSee Tu ac Thien.
means) which Bodhisattvas manifest to benefits to Phng Tien Thien Xao: Upaya-kausalya (skt)
self and others; and super-worldly expedients Upaya-kosallam (p)Expedient method implies
(skills in means) which Bodhisattvas manifest to strategically correctSkilful meansSkills in
benefits to others, not to self. means to progressPhng tien thien xao la
Phng Tien Phap Than: Upaya-dharmakaya phng tien tot lanh va tinh xao ma ch Phat va
(skt)Manifestation of dharma-bodySkill in ch Bo Tat tuy can tanh cua cac loai chung sanh
means dharmakayaThan phng tien c dung ma quyen c nghi hay quyen bien hoa o ho t
e cu o chung sanh (do t Phap tnh phap than pham len Thanh (t si me thanh giac ngo). Cac
ma th hien ng hoa than Phat e cu o chung bac tr lc khong chap ne ni hnh thc, ho ch coi
sanh)Expedient dharma body, using in salvation hnh thc nh nhng phng tien thien xao e tien
of sentient beings. tu va at cu canh la qua v Phat. V nhieu hoan
Phng Tien Pho: Phng tien pho quat phu hp canh khac nhau khi len nen ngi ta phai dung
theo hoan canh hay ieu kien e thu nhan tha phng cach nao thch hp cho tng luc tng ni.
nhanUniversal accordance with conditions of Qua nhng phng tien thien xao nay ma ch Phat
the receptivity of others. va ch Bo Tat co the cu vt va dan dat chung
Phng Tien Sat Sanh: Phng tien thien xao sanh giac ngoExtraordinary Skilful Means is a
cua v Bo Tat, biet c nghiep bao cua tng good and virtuous practice which Buddhas and
ngi, nen giet ma khong b toi, e tranh kho ng Maha-Bodhisattvas use to follow and adapt to the
cho ngi nay pham toi lam kho au khong ngng, individual capacity, personality, and inclination of
hay giup cho ngi o c sanh vao canh gii sentient beings to aid and transform them from
cao hnThe right of Great Bodhisattvas, unenlightened to enlightened beings. Practitioners
knowing every ones karma, to kill without who possess wisdom are no longer attached to
sinning, in order to prevent a person from forms and appearances; because forms and
committing sin involving unintermitted suffering, appearances are only expedients for them to
or to aid him reaching one of the higher advance in cultivation to obtain the Buddhahood.
reincarnations. Because of the different situations that arise, one
Phng Tien Tam Nghiep: Skillful expedient has to use methods suited to the particular time
actions of physical, verbal, and mental and place. Expedient dharma implies that the
activitiesHanh gia nen hang tru ni ba th methods are not constant and changing, but rather
nghiep phng tien thien xao la than nghiep rot impromptu methods set up for a special purpose.
rao thanh tnh, ng nghiep theo tr hue ma phat ra, Through those expedient methods or strategies,
y nghiep tham tham vo ngai. Dung phng tien Buddhas or Bodhisattvas can help rescue and lead
nay e li ch chung sanhPractitioners should other beings to Enlightenment.
always continue three kinds of skillful expedient Phng Tien Thien Xao ao: Path of skill in
action: their physical activity is ultimately pure, meansPath of skillful meansPhng tien thien
their verbal activity is always carried out in accord xao c dung bi cac bac giac ngo nham ch bay
with knowledge, and their mental activity is phap en cac chung sanh khac. ay la mot trong
exceedingly profound and has no blockage or hai ao Bo Tat, v Bo Tat xuat sanh tr hue va
inhibition; by these means they benefit living phng tienThe skillful means used by
beings. enlightened beings to present the dharma to other
 3236

sentient beings. This is one of the two paths of resident superintendent of the monastery and
Enlightening Beings because they develop maintains or holds firmly to faith in the Buddha.
wisdom and skill in means. Phng V: Bon hng chnh: ong, tay, nam,
Phng Tien Tr: Upayajnana (skt)Skilful bac; va bon hng phu: ong bac, tay bac, ong
knowledgeSkilful means of knowledge nam, va tay namFour main directions: east,
Wisdom or knowledge of using skilful means west, south, and north; and the four half points
Tuc TrQuyen tr hay tr thong at ve phng (corners) of the compass: north-east, north-west,
phap cu o chung sanh. Y niem ve phng tien south-east, and south west.
thien xao la mot y niem quan trong trong Phat Phng: Khu c tru cua Tang chungMonks'
giao ai Tha va khong tach ri vi y niem ve quarters.
mot trai tim ai t ai bi van hanh toan bo hu the Phng Mao Lan Giac: Long phng sng lan, y
cua Phat tnh. No khong u e v Bo Tat co c noi nhng viec hiem hoiPhoenix feathers and
Thanh Tr hay Bat Nha c thc tnh vien man v unicorn horns, i.e., rare things.
ngai phai c pho tr bang phng tien tr nh o
co the a toan bo c phan cu o vao thc tien
tuy theo cac yeu cau cua chung sanhThe
wisdom or knowledge of using skillful means for
saving others. The idea of skillful means is an
important idea in Mahayana Buddhism and
inseparable from that of a great compassionate
heart moving the whole being of Buddhahood. It is
not enough for the Bodhisattva to have the
supreme wisdom (wisdom of the Buddha) or
Aryajnana, or Prajna fully awakened, for he must
also be supplied with skillful wisdom (upayajnana)
whereby he is enabled to put the whole salvation
machinery in practice according to the needs of
beingsSee Quyen Tr.
Phng Tien Tuy Duyen Ch: Cessation as
insight into Expedient ConditionsSee Ch Quan
Tam Chung (2).
Phng Trng: Ten-feet squareVien chu
T ng ch Han la phng trng, mi ma
vuong, nguyen thuy c dung trong cac Thien
vien ch kch c ly tng cho khu vc toa chu. Con
goi la Thu Toa, Thng Toa, hay Toa Nguyen, la
v chu mot nhom c toa ai chung hay v Thng
Toa tru tr t vien. T Abbot con co ngha la
Tru Tr. Ngha la mot v giam s trong t vien
luon gi vng niem tin ni c PhatHead of a
monastery or an abbey. A Chinese term for abbot
is fangzhang, or ten feet square, is a term used
primarily in Zen monasteries and refers to the
ideal size of the abbots quarters. Also called
master of a temple, a chairman, president, the
head of the monks, an abbot. Abbot also has
another meaning: a dweller and upholder of
Buddhadharma. That means a monk who is a