HẠ NGỮ:
To give instruction; to state a case.
HÀ HUỐNG ( Huống gì):
How much more..; how much less.. An emphatic negative or positive.
HÀ TẤT (Cần gì):(1) what
need; why? (2) It may be so.., it might be possible. An expression of
vagueness, indefiniteness.
HẰNG CỒ ( Từ xưa đến nay):
From ancient times to the present. An eternity.
HƯU HIẾT (Thôi đi, ngừng đi, chấm dứt): To stop,
end, finish. Transcend.
HÀ ĐẲNG ( Cỡ nào?, bao nhiêu?, lớn quá!):
In what degree? How? How much? (2) How Great!
HUỐNG: Still more, still (even) less. Not to mention, to say nothing of (kah vadah). Often used interchangeably with Huống (k'uang).
HÓA (biến đổi, thay đổi, hiện ra):
(1) To change, transform, renew, renovate. (2) To undergo metamorphosis. (3)
A change, a transition, a shift. (4) To die, pass away. (5) To edify, teach,
educate. (6) Customs. (Å) (1) To teach, to guide (asaadhya). (2) To
regulate. (3) To manifest through transformation (nirmaana). (4) To
reincarnate. (5) The transformation-body buddha (nirmaana-kaaya). (6) The
passing away of an eminent monk.
HÓA TÁC (biến hóa ra để dạy dỗ):
(1) To create with supernormal power. (2) The manifestation of appropriate
form and circumstances by buddhas and bodhisattvas in order to teach and
transform sentient beings. (srstitva).
HÓA NGHI (phương thức dạy dỗ):
The method, or format of the Buddhist teaching.
HÓA ĐỊA BỘ (một bộ phái trong Tiểu thừa Aán Độ):
The Mahii`saasaka sect. A Hiinayaana school which branched off from
Sarvaastivaada about three hundred years after `Saakyamuni's death. Their
beliefs were close to the Mahaasaa.mghikas especially regarding the point
that past and future do not have true existence, only the present truly
exists.
HÓA LẠC THIÊN (cõi thứ 5 trong 6 cõi trời Dục giới):
The “creation of enjoyment" heaven. The fifth of the six heavens
of the desire realm. An existence where the subject is able to directly
create his own objects of enjoyment.
HÓA SINH (sinh ra không cần ngoại duyên):
(1) Born naturally, born from oneself. (2) That which is born through
spontaneous generation. A sentient being suddenly appearing from nowhere,
for example, the birth of a ghost. (3) In contrast to other types of birth, (i.e., from an egg, from a womb, from moisture) a species that is born suddenly without a specific origin. This refers especially to the intermediate stage after death, where beings are reborn as spirits, gods, hell-beings, etc. (upapaaduka-yoni). One of the four types of birth Tứ sinh.
HÓA THÂN (thân Phật hiện ra trong các loài):
(1) The provisional form of the Buddha. The manifest transformation body. Also written Biến hóa thân (pien-hua-chen). A body manifest through spiritual powers. One of the three bodies -Tam thân of the Buddha. The transformation of the Buddha's own body into the form of a sentient being in order to teach and save them. Also translated as Ứng thân - “response body”. (2) When transformation body and response body
are distinguished, the response body is considered to be manifest for those
at a high level of practice, while the transformation body is manifest for
those at a low level of practice, and for non-humans. (3) In Hua-yen theory,
a Buddha in nirvaana is also called a “transformation Buddha”. (4)
`Sakyamuni; the body of `Sakyamuni.
HỢP:
(1) To unite, or combine two things (samgati, samsarga, samnikarsa). For two
things to become one body (sahaa). To harmonize. (2) The production of the
special function of consciousness by the connection of objects, organs and
self. (3) 'Contact' -Xúc. (4) To agree, to accord with. (5) The union of
causes and conditions. (6) In hetu-vidyaa, the fourth of the five-part
syllogism--'application.'
HỐNG (rống):
(1) To roar like a lion; a lion's roar. (2) Yell, scream.
HÒA HỢP:
'Unification'; 'harmonization', 'combination', 'harmony.' The action of
diverse causes coming together and harmonizing. Gathering. In
Consciousness-only theory, one of the 24 elements not concomitant with mind.
HÒA HỢP TÍNH (tính chất hòa hợp):
'Harmonization.' In the theory of the Consciousness-only school, one of the
24 elements not concomitant with mind. Refers to the necessity for a great
number of causes to be gathered and combined in the relationship of cause
and effect. For one thing to come into existence, a vast amount of causes
are combined.
HÒA HỢP THỨC # A LẠI DA THỨC (thức thứ 8):
The “combining consciousness" explained in the Awakening of Faith.
The aalaya consciousness as the locus of the inconceivable interpenetration
of purity and defilement, reality and illusion.
HẬU NGHIÊM KINH (kinh Hậu Nghiêm)..
HÒA (HỌA) (êm dịu, hòa hợp): (1)
Soft, flexible, gentle, pliant, obedient, gentle. (2) To harmonize (with),
to adapt to, to be in tune with, or keep in tune with (musically, as well as
the idiomatic usage). (3) Harmony, peace, conciliation.
HÀM (đều, cùng, giống nhau, tên quẻ): (1)
Together, all, completely. To unite. The same. (2) The 31st hexagram.
HẢO (Tốt: adj) = HIẾU (Ưa thích:
Verb): (1) Good, fine, desirable, attractive, beautiful, excellent
(praniita). (2) To like, to fancy, to desire, to love, to be fond of, to be
addicted to. (3) Exceedingly, better, extremely. (4) Of good quality. (5)
The secondary marks of the Buddha's physical body.
HỶ (vui mừng):(1) To enjoy; enjoyment, satisfaction, happiness -Lạc. (2) To like, to be good -Hiếu (ưa)
HÁT (quát lớn):
(1) To threaten, menace, intimidate. (2) To scold, reprove. (3) A sudden
shout given during a Ch'an dialog. Used as an expression of wordless
reality, or used by teachers to shock, awaken, or scold students. Also
written.???
HẠ THỦ (Ngày đầu của mùa an cư kiết hạ):
The first day of the summer retreat.
HOẠI (Hư):
To ruin, to spoil, destroy, wipe out. To be changed and destroyed (naa`saa,
haani, bheda, vigayama, naa`sana). (2) The destruction of the universe. (3)
Demolition, collapse (vinaa`sayati). (4) To theoretically defeat or destroy
(hata).
HOÀN (xong xuôi):
(1) To perfect, to complete, to accomplish. (2) Perfect, full, complete.
HIẾU TÔNG (một vị vua đời Nam Tống): Hsiao-tsung (1127-1194) Emperor of the second dynasty of the Southern Sung (ascended the throne in 1162). An unusually wise and learned emperor who instituted many government reforms which resulted in a period of resurgence for the Southern Sung. He was especially interested in Buddhism and studied with prominent teachers of his time. He wrote essays defending Buddhism against Neo-Confucian criticism and also wrote a commentary on the Yu"an-chueh ching -Viên Giác Kinh (Z 251). See Kamata, Trung Quốc Tôn Giáo Sử Tự Điển T, p. 102 for further details.
HỌC:
(1) To study, to learn. A student. A branch of learning.
HIỀM (không ưa):
(1) Dislike, hate, detest. (2) Hateful, disgusting. (3) To doubt; be
doubtful. (4) Be dissatisfied, unsatisfactory.
HY (hiếm hoi, sơ sài, ít có):(1)
Rare, strange, curious, few, sparse. (2) To lose hair. (3) Hope for,
emulate, strive after. (4) A superlative; very.
HY HỮU (hiếm có [quý]): Rare,
extraordinary, wonderful, amazing, scarce, unique, uncommon (adbhuuta,
aa`scarya).
HY-VẬN (tên người):
A T'ang period Ch'an monk from Nan-yo, Fuchow province. (ui
p="164")
HẠNH (may mắn):(1)
Fortune, good fortune. (2) Fortunately, luckily. To rejoice; prosperous.
HUYỄN (giả tạo, không thật):
(maayaa). (1) The art of bewitching others. Originally, in Indian mythology,
the magical power by which certain gods were able to deceive people was
called maayaa, and this word was translated into the Chinese Buddhist
classics with the above ideograph. (2) Vision, dream, illusion. For example,
the appearance of phenomena which have no real essence. Taking the illusory
to be real is the deluded thought of regular people. Taking illusion to be
non-existent is the mistaken understanding of the practitioners of the two
(lesser) vehicles. (3) Although the six realms do not exist in reality, the
manifestation of a 'self' or a 'soul' is called “illusion.”
HUYỄN HÓA:
(maayaa-upamataa). (1) Illusory transformation, or simply
“illusion," synonymous with the ideograph Œ¶ by itself. That
which lacks real substance. A magician's performance. (2) Illusion and
transformation.
HÍ (đùa):
(1) Play, to play; to sport, to frolic, to joke. Fool around, be illy, act
foolish. (2) An exclamation of regret. (Syn. with 62-13 )
HÍ LUẬN (lý luận suông):
(prapa~nca) (1) According to Naagaarjuna, words which conceal and cover
reality, which are nothing but subjective counterfeits, and lead further
into ignorance and affliction (ant.S de`sanaa). (2) Discrimination. (3)
Metaphysical speculation. (4) Wasteful talk.
HOẶC (hoặc, hay):(1) Either,
also, or. (2) Somebody, someone, something, some, some people. There are
some who.. (3) Perhaps, if, whether, or else. (4) Doubtful, uncertain.
HÁM (giận, ăn năn): Resent,
bear a grudge, be remorseful, regret.
HOÀI NHƯỢNG (nhân danh, đệ tử của Lục Tổ, thầy của Mã Tổ):
Huai-jang(677-744) A T'ang period Ch'an master from Ch'in-chou (in
present-day Shantung). His family name was originally Tu, and he was
commonly known as.???. He became a monk at 15 years of age, subsequently
studying under the sixth patriarch Hui-neng for a period of eight years. At
his first interview with Hui-neng, he was asked the question “For what
thing have you come?”, to which he answered “Just at the moment
you define the single thing, is the moment you lose it”. In 714 he
moved to Pan-yao temple in Nan-yu"eh, where he remained for some 30
years. During this time he gained fame as a meditation master, such that
later on a Ch'an teaching style, called “Nan-yu"eh" would
develop. He passed away in 744 and was given the posthumous title of Ta-hui
. He had six major disciples, among who Ma-tsu Tao-i and Ch'ing-yu"an
hsing-ssu established major lines of transmission of the master's
methods.[Ui 86; Kamata 23; cited in HPC 7.10c]
HỔI (về, tránh):
(1) Upset, overturn, turn over, invert, reverse. (2) Return, turn back, turn
to, give back. (3) To revolve. A turn. (4) Negate, deny.
HỔI HƯỚNG:
(1) To return (transfer) one's merit to another. (2) To return one's merit
to the Buddha-nature, to the three Jewels, to True Thusness, etc. (3) To
transfer the merit of chanting a suutra to a dead man so that he may rest in
peace.
HỔI HỔI (vòng vòng, trở lại mãi):
(1) Go round and round. (2) Bright, brilliant, dazzling. (3) Again and
again. (4) Large.
HỔI TÂM (hướng tâm về điều tốt):
'Conversion'. To turn one's thought (toward a Buddhist end). (1) Refers to- Hồi tâm sám hối 'to turn one's thought (toward goodness) and repent (one's evil acts). (2) Refers to-Hồi tâm hướng Đại (thừa), 'to turn from Hiinayaana to Mahaayaana. (3) In
the True Pure Land sect, converting from self-power belief to other-power
belief.
HÌNH (hình dáng):
(1) Shape, form. To give shape to, give form to. (2) Pattern, design. (3)
Manifest (outward) appearance.
HÌNH TƯỢNG:
(1) Sculptured image; portrait, carved statue (pratikrti). (2) Form,
appearance, shape. (3) Human form.
HÌNH SƠN (thân thể): A human
body. HPC 7.232a
HÌNH ĐOẠN (dáng vẻ, vóc dáng):
Form, shape, outward manifest appearance. Way of being.
HÌNH SẮC (dáng vẻ): Shape and
form (sa.msthaana). (Visual) appearance.
HẠI:
(1) To harm, injure, damage, kill. (2) Impede, obstruct. (3) That which is
harmful. (4) (vihimsaa). 'Harming.' In the Abhidharmako`sa-bhaasya one of the lesser defilement elements, in the doctrine of the Fa-hsiang school, one of the twenty secondary defilements-Tùy phiền não. The mental action of taking pleasure in inflicting harm on sentient beings. In the doctrine of the Fa-hsiang school, this element is provisionally established as an aspect of enmity-Sân (giận). In the Abhidharmako`sa-bhaasya, it has its own separate nature.
HẰNG (mãi mãi):
Permanent; permanence (nitya). Always, continually.
HẰNG SA (số cát sông Hằng, vô lượng): “As numerous as the sands of the Ganges." An abbreviation of Hằng Hà Sa (heng-ho-sha).
HẰNG HÀ (sông Hằng): The
Ganges river. (Gangaa-mahaa-nadii).
HẰNG HÀ SA # HẰNG SA: means
Ganges River, thus this term means “as numerous as the sands of the
Ganges." Numberless, uncountable (Gangaa-nadii-vaalukaa).
HOẢNG (mơ màng):
Dim, obscure, vague, formless, muddled.
HẬN (oán hận): (upanaaha). 'resentment.' One of the lesser defilement elements listed in the Abhidharmako`sa-bhaasya; one of the twenty secondary defilements -Tùy phiền não (ç¬"Ï») in the doctrine of the Fa-hsiang school. The mental action of suffering due to the continual re-arising of the thought of a prior matter that aroused anger. An aspect of anger, rather than being an independent element.
HỐI (biết lỗi): (kaukrtya). 'remorse,' 'regret.' Also written Truy hối. The name of a mental function that is classified as one of the four undetermined (nature) elements in the doctrine of the Fa-hsiang school. Reflecting on one's own prior actions.
HOẶC (lầm, nghi ngờ, sai):
(1) Confusion, doubt, perplexity. (2) To doubt, to be in confusion. [syn.
.???] (1) Defilement, affliction, delusion, confusion. The root of delusion
(sa.msaara-mahaarnava, kle`sa). In terms of the twelve limbs of conditioned
origination, the aspects of desire and grasping. (2) Refers especially to
the hindrance of what is known, as well as emotional and moral hindrances.
(3) That which is to be corrected through practice; afflictions (vipak.sa).
(4) Mistake.
HOẶC THÚ (hiểu sai lời dạy):
To be in confusion regarding the message of the teachings.
HÔN:
(1) Dim, dark, beclouded, stupid, dumb. (2) Senile.
HÔN TRẦM (trì độn):'torpor,' 'depression.' One of the great defilement dharmas as listed in the Abhidharmako`sa-bhaasya. One of the twenty secondary defilements -Tùy phiền não in the doctrine of the Fa-hsiang school. The mental action of the mind becoming dim and sinking. Gloominess, melancholy.
HỐT (mơ màng):
Obscure, vague.
HUỆ (trí huệ):(1)
Clever, intellectual, quick-witted. (2) Wisdom, as opposed to phenomenal knowledge. ((praj~naa). 'wisdom.' One of the 'Great ground' -Đại địa (ån) elements in the Abhidharmako`sa-bhaasya. One of the five “specialized function" mental action elements in the doctrine of the Fa-hsiang school. The mental function of discriminating the relative and the absolute, cutting off doubt. The mental function of penetrating the relative and the absolute. In the Fa-hsiang school, it has the special meaning of 'analysis.' Also commonly written as ¨ Huệ (hui).
HUỆ CẦN (tên người): Hyegeun (1320-1376) A Korean monk in the from Yeonghae. Also known as Naong ("lazy old man") and Kang Weolhan. He was a Seon monk of Imje training who lived and taught at the end of the Goryeo period. He was a student of the Indian master Shih-k'ung w‹ĩ and the teacher of Muhak {. He lived at a time of increasing negative sentiment towards Buddhism due to its corruption. He is thought to have entered the sangha at the age of 20, after the death of a close friend. He spent a life of itinerant practice, and later in life became National Teacher (Quốc sư).
HUỆ MỆNH (mạch sống của trí huệ):
(1) Life power as a metaphor for wisdom. The physical body lives nourished
by food, while the dharma-body live nourished by wisdom. (2) A name for a
practicing monk or nun. (naka p="106")
HUỆ TỊCH (tên người, một Thiền sư nổi tiếng, học trò truyền thừa của ngài Qui Sơn):
Hui-chi (807-883). Patriarch of the Wei-yang school of Ch'an. His honorific
title was Ch'eng-hsu" Ta-shih. He was named Yang-shan Hui-chi (
Yang-shan Hui-chi) after his place of residence. A native of Kwangtung, he
entered the sangha at the age of 17 at Nan-hua temple with T'ung-ch'an shih.
He then traveled, first studying with Tan-yu"an Ying-chen. Then later,
under the tutelage of Wei-shan Ling-yu; he experienced great enlightenment
and became a transmitter of Wei-shan's dharma. During his 15 year tenure
with Wei-shan, he was called Po-chu"eh Ch'u"-wu. He established a
temple at Mt. Wang-mang. He then stayed at Mt. Yang-shan in Chiang-hsi
until his old age, when he moved to T'ung-p'ing. Because of the closeness in
personality and teaching style with his teacher Wei-shan, the school of
Ch'an that subsequently developed was termed the Wei-yang school.
HUỆ SỐ (hoạt động của trí huệ): The mental function of wisdom, or knowing, which, functioning in the 7th consciousness, discriminates an ego (wo). See Weonhyo's discussion of the Lục Thô Tướng in his Đại Thừa Khởi Tín Luận Sớ.
HUỆ CHIÊU (tên người, thuộc tông Duy thức):
Hui-chao (650-714). Born in modern Shantung province. He left home at the
age of 15, studying with Hsu"an-tsang and later with K'uei-chi, gaining
recognition as an outstanding student of the latter. He ended up doing much
work in the area of commentary on suutras and `saastras, writing an
important commentary on the Treatise on Consciousness-only. He is recorded
in the Biographies of Eminent Monks as the second patriarch of the Fa-hsiang
school. Is also known by the name of Tzu-chou.
HUỆ MỤC (con mắt trí huệ):
The wisdom eye. The mind's eye that sees reality as it is.
HUỆ NHÃN (con mắt trí tuệ của hàng Nhị thừa): “Wisdom eye." (praj~naa-cak.sus) The vision power that correctly analyzes things. Practitioners of the two vehicles can use this to overcome discriminations. The third of the five levels of vision Ngũ nhãn.
HUỆ UYỂN (tên người, thuộc tông Hoa Nghiêm): Hui-yu"an(ca. 673-743) A Hua-yen scholar-monk from Chang-an who was a student of Fa-tsang and a teacher of Fa-shen. He wrote a famous subcommentary to Fa-tsang's commentary on the 80 fascicle Hua-yen ching, which is entitled Tục Hoa Nghiêm Kinh Lược Sớ San Định ký, which is usually referred to as the.???. He was later criticized by the fourth Hua-yen patriarch Ch'eng-kuan for having deviated from Fa-tsang's real message.
HỐT (sót, bỗng nhiên, thình lình, vô ý):
(1) Instantly, immediately, suddenly. (2) Neglect, disregard. (3) Easy,
simple, light. (4) To exhaust, be exhausted, become extinct, die out. (5)
Vague, indistinct, formless. (6) Mindlessly, without attention; without
intention.
HOẠN (lo lắng, tai nạn):
(1) Calamity, evil. To suffer; to be troubled or grieved. To contract an
illness.
HỔI TÎ (tránh né):
To avoid, to escape.
HOẠCH (được):
Get, obtain.
HOẠCH ĐẮC (nhận được):
Get, obtain, receive, grab.
HUYỀN (đen, sâu kín, bí ẩn, lạ lùng, yên tĩnh):
(1) Black (color). (2) Dark red. (3) Obscure, hidden, deep, profound,
occult, mysterious, abstruse. (4) Deep and thorough understanding of
something. (5) Quiet, still.
HUYỀN-TRANG TAM TẠNG (Tam tạng pháp sư Huyền Trang): (600-664); “Tripitika Master" Hsu"an-tsang. One of the most important figures in the history of scholastic Chinese Buddhism. A monk who lived in Chang-an at the outset of the Tang dynasty. He became famous for his 17 year long trip to India, during which he studied with many famous Buddhist masters. When he returned, he brought with him some 657 Sanskrit texts. With the emperor's support, he set up a large translation bureau in Chang-an, drawing students from all over East Asia. He is credited with the translation of some 1,330 fascicles of scriptures into Chinese. His own strongest interest in Buddhism was in the field of Yogaacaara/Consciousness-only. The force of his own study, translation and commentary
of Duy Thức (wei-shih) initiated the development of the Fa-hsiang -Pháp Tướng school in East Asia. Although the school itself did not thrive for a long time, its theories found their way into the doctrines of other more successful schools. Hsu"an-tsang's closest and most eminent student was K'uei-chi -Khuy Cơ who became recognized as the first patriarch of the Fa-hsiang school.
HUYỀN PHONG (tên riêng): (? -746);
a Japanese Hossou monk who went to T'ang China in 716, and studied there for
twenty years, returning to Japan in 735. He was a student of Giin, learning
the doctrine of Consciousness-only. While in China, he studied with
Chih-chou and also received the patronage of the T'ang emperor. Returning to
Japan, he brought back more than 5000 rolls of Buddhist materials from
China. He represents the fourth transmission of Hossou Buddhism into Japan.
In 737 he received the title of Soujou.
HUYỀN LÝ (nguyên lý sâu xa): The
unfathomably deep principle of the Way.
HUYỀN NGHĨA (ý nghĩa thâm sâu):
'profound meaning'. A style of Buddhist commentary, referring chiefly to the
T'ien-t'ai method of explication which was to proceed from a general
explanation of the content and meaning of the various great suutras to a
discussion of the deeper meaning. The method was: (1) Thích Danh
-explanation of terms; (2) Biện Thể -definition of the substance; (3) Minh Tông -clarifying the principles; (4) Luận Dụng -discussing their application; and (5) Phán Giáo (p'an-chiao)
-classifying the doctrine.
HUYỀN GIÁM (suy xét sâu xa): To be
absorbed in the deepest part of one's mind and not see the myriad phenomena.
HUYỀN TÁN (suy xét sự thâm sâu): Hsu"an-tsan -An abbreviation of the title of The Pháp Hoa Kinh Huyền Tán -Fa-hua-ching hsu"an-tsan.
HUYỀN PHONG (một lối dạy sâu sắc):
A profound teaching style. A recondite school or methodology.
HIỆN (hiện ra):(1)
Manifestation, appearance. (2) To be perceived clearly. (3) Now, present
tense, actually; the present world, present existence, manifest world. (4)
Present activity, manifest activity, materialization.
HIỆN TẠI:
(1) The present, right now. (2) State of fruition. (3) The state of the
functioning of all conditioned elements, as opposed to the past or future.
(4) This world, this existence.
HIỆN THỰC:
The actuality; the reality.
HIỆN THƯỜNG:
The “present constant." The present manifestation of Buddhahood in
an enlightened person.
HIỆN LƯỢNG (hiểu trực tiếp, hiểu thực sự):
(1) Be seen clearly (pratyaksam). (2) Direct awareness; direct cognition or
experience; esp. to have direct awareness of something without interference
from conceptualization or predispositions (pratyak.sa). (3) One of the three
bases of cognition in Buddhist logic, where one cognizes things exactly as
they are.
HIỆN ĐƯƠNG (hiện tại và tương lai sắp tới): Present
world and future world.
HIỆN HÀNH (đang xảy ra, đang tác động):
(adhyaacarati, samudaacaara). (1) That which is manifestly operating. (2) In
Consciousness-only theory, the appearance of things in their manifest aspect
emerging from seeds in the aalaya-consciousness. (3) The manifest action of
the two hindrances as they are produced from various seeds. (4) To act. (5)
Materialization, as object of perception or conception.
HIỆN-THÔNG GIẢ-THỰC TÔNG (tông phái cho rằng đời sống hiện tại gồm cả thực lẫn giả): The
teaching that the present has both provisional and real elements.
HÀ (lỗi, dấu vết): Flaw,
mistake, shortcoming, error, crime.
HỆ (cột):
(1) To attach to, to bind to. (2) Promise. (3) To continue, continuation. (Å)
(sa.myoga). To be tied, tethered, attached. Another term for 'defilement.'
HỆ THUỘC (thuộc về):
(1) To be bound up, fastened, tethered. (2) Relationship; be subject to, be
inherent in, be affiliated with.
HỆ TỪ (phần chú giải trong kinh Dịch):
Hsi-tz'u -The name of a section of the I-Ching which is an explanation of
the prognostics. Part of the Great Commentary ¾™B. Gihwa, in his
commentary on the Yu"an chu"eh ching, quotes extensively from this
section in explaining the meaning of the term “Mahaayaana.”
HÀ (sen, gánh):
(1) A lotus. (2) Become, suit, befit, match. (3) Luggage, baggage.
HÀ ĐẢM (gánh vác): To carry; to
bear on the back or shoulder.
HOA (bông):
(1) Flower. (2) The opening of a flower. (3) Light, brightness. (4)
Beautiful, excellent, handsome, fine.
HOA NGHIÊM:
(1) To be decorated with various kinds of bright colored flowers; 'flower
adornment.'(2) A reference to the Flower Ornament Scripture
(Avatamsaka-suutra) or the Hua-yen school of Buddhism.
HOA NGHIÊM NGŨ GIÁO CHƯƠNG (tên sách): Hua-yen wu-chiao chang"Essay on the Five Teachings of Hua-yen." The full title is Hoa Nghiêm Nhất Thừa Giáo Nghĩa Pháp Tạng, and it is usually abbreviated as Phân Tể Chương . Three (or four) fascicles. Written by the Hua-yen master of Hsien-shou, Fa-tsang, T 1866.45.407-509. In this work he explains the special teaching of the Single Vehicle Nhất thừa: (as distinguished from the three-vehicle theory), showing the relative depth and shallowness of these two kinds of teachings. He also classifies the 'five teachings and ten tenets.'
HOA NGHIÊM KHỒNG MỤC CHƯƠNG (tên sách): Hua-yen k'ung-mu chang -The full name of this text is Hoa Nghiêm Kinh Nội Chương Môn Đẳng Tạp Khổng Mục Chương, and is usually abbreviated as.???. Four fascicles, T 1870.45.536c-589b, written by the second Hua-yen patriarch Chih-yen -Trí Nghiêm in his later years. The theory of '144 gates' is established and the distinction between the theories of 'small vehicle', 'three vehicles' and 'single vehicle' are explained. This text became important for the third Hua-yen patriarch Fa-tsang in establishing Hua-yen as a school.
HOA NGHIÊM KINH: Hua-yen ching -Avatamsaka-suutra. One of the most important and influential texts in East Asian Buddhism, of which three Chinese translations were done, all with the full title of Đại Phương Quảng Phật Hoa Nghiêm kinh. This scripture, which describes a cosmos of infinite realms upon realms, mutually containing each other, was to eventually give rise to a whole school of Buddhism, which was characterized by a philosophy of interpenetration. Fragmentary translation of this text probably began in the second century, and the famous “Ten Stages" book, often treated as an individual scripture, was first translated in the third century. The first full translation was the (60 fascicles) was completed by Buddhabhadra Phật Đà Bạt Đà around 420
(Avatamsaka-suutra; 60 fascicles, T 278.9.395a-788b.); the second translation (80 fascicles Avatamsaka-suutra; T 279.10.1b-444c.) was completed by `Sik.saananda Thực Xoa Nan Đà around 699; the third was completed by Praj~naa Bát Nhã (40 fascicles, Gandavyuuha; T 293.10.661a-848b) around 798.
HƯ (rỗng, không có giá trị) # THỰC:
(1) Void, empty, clear. (2) Space, sky. (3) Vain, worthless (mrsaa). (4) To
empty, to make empty.
HƯ VỌNG (giả dối):
(vitatha, mrsaa, abhuuta-kalpana). (1) Falsehood, delusion, deception. A
incorrect view of emptiness. That which differs from reality. (2) That which
is temporary. (3) Phenomena arisen by delusion
HƯ VÔ (trống rỗng, không có gì cả):
'Nothingness.'
HƯ KHÔNG (bầu trời):
(anaavrti, anaavarana, aakaa`sa, svabhaava). (1) (Empty) space. Sky. Since
in the sky there is nothing to act as hindrance, there is the meaning of
'lack of hindrance.' A term used to refer to unlimited expansiveness. Also,
an element (dharma) in both Consciousness-only and Abhidharmako`sa theory.
(2) Nothingness, completely empty. (3) Completely clear, as the sky. (4) One
of the unconditioned elements (dharmas) in Consciousness-only theory. The
emptiness of the location of the existence of all things.
HƯ KHÔNG VÔ VI:
'Absence of hindrance.' One of the six unconditioned elements in
Consciousness-only theory. An expression of separation from the various
hindrances. In Abhidharmako`sa philosophy it has a meaning of 'absolute
space', while in Consciousness-only, it is understood as a dimension of
emptiness as the mind.
HƯ KHÔNG TẠNG BỔ TÁT KINH: Hsu"-k'ung-tsang p'u-sa ching -The Akaa`sagarbha-bodhisattva-suutra, T 405.13.647-655; tr. by Phật Đà Da Xá -Buddhaya `sas. Akaa`sagarbha Bodhisattva, using his great compassion, gives the teaching of how to extinguish the suffering and heavy karma of sentient beings to `sraavakas and newly awakened bodhisattvas. There are three more translations of this text contained in Taishou. See T vol. 13, nos. 405-408.
HƯ MẬU (sai lầm):
(avandhya, avitatha). Mistaken, false. (naka p="351b")
HÀO (kêu gào), HIỆU (danh hiệu, hiệu lệnh):
(1) A mark, a sign, a designation. A name. (2) To name, to designate, to
call. (3) To call out, cry out. (4) A given Buddhist name of a monk or nun,
like a nickname or pen-name.
HIỆU (bắt chước , có kết quả):
(1) To imitate. (2) Good result, validity, efficacy, merit, exploit. (3)
Result, effect.
HẠT (sao?, thế nào?):J
[w] ho [p] he2 [k] gal [j] katsu Why? How? When?
HỘI (tụ lại, hội, hiểu, tập họp):
(1) To combine, unite. (2) Return, conclude. (3) To call people together.
(4) A gathering, a meeting, an assembly. (5) A religious gathering. The
original Sanskrit term for such a temporary meeting is utsava. (6) The time
period that a Ch'an monk stays at one temple before leaving as also called a
hui. (7) The disciples of one teacher gathering and practicing together. (8)
Understanding, comprehension, perception. (9) Salutation, greeting,
recognition. (10) Union, combination, fusion. (11) The consciousness-only
dharma of the Power of Human Commonality.
HỘI THÔNG (kết hợp, dung thông):
(1) To reconcile and unite various (conflicting) doctrines into a pervasive
and inclusive understanding. (2) To pass through things.
HỮU (có):
'Being', 'existence.' (1) To have, to possess. (2) There is, have, exist,
occur, be located, happen, consist of (asti, sat). (3) Consist of;
materialization, formation, completion. (4) Possession, ownership, property.
(5) Some, one, a certain.. (1) The antithesis of 'nothingness', or
'emptiness' (k'ung). Existence, of which there are three types: real,
provisional and mysterious (see.???). (2) Kumaarajiiva generally used the
Chinese ideograph to translate the Sanskrit bhavati, but it was not
generally used to translate the Tibetan equivalent yod pa (become), rather
it was used for hgyur ba. The main meaning of bhavati is become, beget,
make, form, etc. (3) Consist of; materialization, formation, completion
(sa.mbhava). (4) To consider that which is non-existent to be existent
(samaaropa). (5) Possession, ownership, property. (6) Some, one, a
certain.. (7) Becoming--the tenth precondition among the twelve limbs of
conditioned arising.
HỮU TÁC (làm ra, tạo ra, có làm) = HỮU TƯỚNG ¹ VÔ TÁC (VÔ TƯỚNG):
(1) Possessing function. Having creative function (kaarya). (2) That which
is created. Synonymous with yu-hsiang. That which is not self-so. To be
aware of function or activity. (3) That which is produced by causes and
conditions; “conditioned.”
HỮU PHẦN (có phần) hoặc HỮU PHÂN (có phân biệt):
'Has discriminated aspects; has a body.'
HỮU HỌC (đang giai đoạn tu học; đang ở trong một quả đầu của Thanh văn):
The “stage of learning." One who is still learning and progressing
in the Buddhist path, who is not yet perfected, or not yet an arhat. In
Hiinayaana Buddhism, one who has not yet attained the fourth stage.
HỮU TÂM:
(1) Chỉ một chúng sinh hữu tình -(Something) possessing mind--therefore, sentient beings. (2) Chỉ một trạng thái phân biệt -The discriminating activity of the mind of attachment. The discriminating thought of sentient beings.
HƯŨ TÍNH (có tính chất nào đó, có bản chất):
(1) Existent, existence; being (asita, astitva). (2) Having self-nature.
That which has an original nature. (3) Persons possessing the nature capable
of buddhahood. The natures of `sraavakas, pratyekabuddhas and bodhisattvas,
as opposed to those who lack such a nature.
HỮU TÌNH (chúng sinh): (sattva). 'Sentient being.' Before Hsu"an-tsang Œºhis term was written in Chinese as.??? but after his time was translated with this term. All living beings.
HỮU GIÁO (giáo pháp dạy Ngã không có nhưng Pháp có):
The teaching that the self is empty but dharmas exist. “Substance"
is recognized. The existent objective world is impermanent and changing, but
the elements (dharmas) for the composition of this changing world do have a
self-nature.
HỮU PHÁP VÔ NGÃ TÔNG (tông có Pháp không Ngã, cho rằng Ngã không thực có nhưng ngũ Uẩn thực có):
The Sarvaastivaadin teaching that elements are real but the self is not
real.
HỮU LẬU (còn rò rỉ, còn sai lầm) ¹ VÔ LẬU:
(aasrava) Literally, “having outflow." A reference to the
flowing-out of consciousness to the six objects of desire, thus it means
“defiled," or “impure." It is also explained that
defilement is continually “leaking out through the eyes, ears, nose,
mouth and urine and feces, thus the term “leakage." This
occurrence of this leakage is directly associated with the condition of
ignorance which allows the consciousnesses to be tricked by the illusions of
subject and object, like and dislike. The enlightened mind is able to
operate without outflow (anaasrava) (naka p="89")
HỮU LẬU THIỆN (điều lành tương đối):
Impure, relative goodness that is not free from a goal-oriented awareness.
HỮU VI PHÁP (pháp hữu vi, pháp sanh diệt, pháp có sinh ra rồi mất đi):
(sa.mskrta, sa.mskrta-dharmaah); 'conditioned existence.' (1) The various
manifest phenomena that are created as the synthesis of causes and
conditions. That which is created by cause and condition, and which arises,
changes and ceases. Created things. (2) That which is conditioned. Also
refers to the five skandhas of form, feeling, perception, impulse and
consciousness, all of which are conditioned elements. (pratyaya) (3)
Defilement, affliction. (4) That which is temporary or provisional.
HỮU DUYÊN (có gieo nhân từ đời trước, có quan hệ từ đời trước):
(1) Possessing the objects of consciousness (saalambana). (2) Dependently
arisen. Related. (3) The various causes of conditions. (4) The indirect
causes which generate existence. (5) A person with whom one is bound up
with.
HỮU PHÚ VÔ KÝ (bị ngăn che nhưng không vướng vào phân biệt): Not
ascertainable as good or evil, but something that has the contaminated
aspect of impeding the production of wisdom.
HỮU THAM (tham trong cõi Dục và Sắc):
The affliction of desire in the form and formless realms. Originally the
desire for the continuity of one's own self; 'attachment to existence.' (2)
Attachment to this world. (3) In Sarvaastivaada thought, the desire existent
in higher realms.
HỮU BỘ (tông phái nói về Có, hiện hữu) = THUYẾT NHẤT THIẾT HỮU BỘ, cho rằng hết thảy đều có: The 'Existence
School.' This two-ideograph term is an abbreviation for the term.???. One
of the Hiinayaana Buddhist schools, developed some 200 years after
`Saakyamuni's death. This school holds the view that all things really
exist. Most of its doctrines are defined in the Abhidharmako`sabhaasya, and
many of them would also be included, in modified form, in the doctrine of
Yogaacaara and Consciousness-only.
HỮU ĐÆNH (cõi trời thứ tư của Sắc giới):
The fourth heaven of the form realm. The highest level of material existence
(bhava-agra).
HỮU ĐÆNH THIÊN = SẮC CỨU CÁNH THIÊN = HỮU ĐÆNH (cõi trời cao nhất của Sắêc giới):
(akanistha); The 'Highest Heaven.' (1) Another name for.???, the fourth and
uppermost heaven in the realm of form. (2) Another name for
'no-thought-no-non-thought Heaven, the fourth and uppermost heaven in the
formless realm.
HỮU DƯ NIẾT BÀN (cảnh Niết bàn tâm chứng khi còn tại thế):
(1) Nirvaana attained while living in this world. Also, because the body is
left, it is called “nirvaana with remainder”. (2) The extinction
of the causes of sa.msaara in a Bodhisattva. (3) Also called “lesser
vehicle nirvaana”, because it can be attained by hearers and individual
illuminates. The term refers to the manifestation of true thusness
coincident with the extinction of the hindrances due to defilement. One of
the “Four Kinds of Nirvaana" in Consciousness-only theory.
“Nirvaana with something remaining to depend upon”. (naka
p="88c")
HOÀNH (ngang, ngang ngược, bất ngờ):
(1) Horizontal, sideways, width, breadth. (2) Lie down, stretch out, place
across. (3) Fill, become full; be blocked up, stopped up. (4) Freely,
easily. (5) Wicked, evil, mistaken, perverse, unreasonable, unnatural. (6)
As one desires. (7) Temporarily.
HOÀNH KẾ (tư tưởng sai lầm):
Mistaken thought, mistaken conceptualization.
HÂN (vui mừng):
Be happy, happiness, enjoyment.
HOAN (vui sướng):
(1) Be happy; happiness, joy. (2) Intimacy.
HOAN HỶ (vui mừng):(1)
Happiness, joy, bliss. A joy that is produced by religious fulfillment, that
which uplifts the whole person. (2) The first of the ten stages of
bodhisattvas (pramuditaa), as explained in the Book of the Ten Stages in the
Hua-yen ching. In this chapter it defines 'joy' as the “increase in
conviction; the purity of faith and understanding; the fulfillment of
compassion; the adornment of the body with compunction; the possession of
the exuberance of fortitude; accumulating roots of goodness without rest; no
attachment in the mind; not seeking profit, respect or name; not being
attached to family and possessions; happily seeking the standpoint of total
knowledge; separation from falsehood and deceit; acting according to one's
words; not acting in the world with expectations”. Thus this
“joy" consists of genuine practice of all religious and moral
virtues. (3) The experience of entering the Pure Land.
HỦY (bỏ, phá, dẹp):(1) To
defame, vilify, destroy. Slander, abuse, censure. (pratik.sipati, nindaa).
(2) A slanderer (vigarhaka).
HỦY CẤM (phá hoại những điều cấm KỊ):
To break commandments; to defy the precepts.
HÀO (một phần rất nhỏ):
(1) Long, very fine hair; down. (2) The tip of a writing brush. (3) A
thousandth of an ounce. (4) The down on plants. (5) An atom.
HÀO LY (một mảy tơ):
A very tiny bit. Very slightly. Silk thread comes out of the silkworm's
mouth at a thickness called a. Ten. are called one.???, and ten.???
are called one.???. An expression of smallness or insignificance.
HÀO LY THIÊN LÝ (cách một ly đi một dặm):
The least divergence in the beginning will lead many miles astray.
HUỐNG (huống gì, huống hồ):
(kah vaadah) (1) Still more, even (still) less. Not to mention; let alone;
to say nothing of. (2) For example.
HOẠT (sống, linh động):
(1) To live, be alive, be lively, full of life. (2) Livelihood. (3) To
enliven, give life to, restore life (breath) to. Resuscitate.
HOẠT LỘ (con đường sống):
The living path.
HẢI ẤN TAM MUỘI (tên một loại chánh định mà Đức Phật nhập vào khi thuyết kinh Hoa Nghiêm): (saagara-mudraa-samaadhi); 'Ocean seal samaadhi'. The samaadhi (deep concentration) that the Buddha entered at the time he delivered the Flower Ornament Scripture. All existences of the past, present and future are contained within the mind. The character Ấn (yin) means “to duplicate”, or “to reflect”. Thus the meaning of a calmness of mind that like a great ocean, can reflect all things. In Hua-yen thought, all things are manifest according to this.
HẢI ĐỨC (đức độ lớn lao như biển): Virtues
as vast as an ocean.
HỖN (lẫn lộn): (1) To
mix; to mix together. (2) To mix and mess up; to scatter. (3) An abundant
flow of water. (4) Turbid, muddy. Disorderly, mixed, confused.
HỖN DUNG (xen lẫn nhau): To
be blended together.
HÀM (thấm nhuần, nuôi dưỡng): (1)
To wet, to soak. (2) To nourish.
HÀM-HƯ ĐẮC- THÔNG (tên người): Hamheo
Deugtong(1376-1433). Posthumous name Gihwa. A late Goryeo-early Joseon monk
of the Seon order, who was the leading Buddhist figure of his generation.
While receiving strong Imje influence through his teacher Muhak, Gihwa was
also a prolific scholar and scriptural exegete. Famous Buddhist works
include his Weongaggyeong hae seoreui, Geumgang banyabaramilgyeong ogahae
seoreui, and Yonggajip kwaju seoreui. Hamheo was also distinguished by
being the primary Buddhist respondent to the rising Neo-Confucian polemic of
his period, his major work in this area being his Hyeon jeong non. His
writings are admired for their clarity and lively style.
HOÁN (soi sáng): (1)
To shine. (2) Bright, clear.
HI HI (sáng sủa, vui vẻ): To
relax and be at ease. (Tao Te Ching, Ch. 20).
HOÃN (ấm): (1)
Warm, warmth, heat; esp. understood as the basic nature of fire (usnataa).
(2) To warm up, to heat. (3) Body heat (usna).(naka p="1037a")
HUÂN (hun, xông): (1)
Smoke, smoulder. (2) The lingering habit energies (vaasanaa); see next Huân Tập(hsu"n-hsi). (3) To scent, to
perfumate.
HUÂN TẬP (làm cho quen, tập cho quen): “Perfumation." (1) To be permeated with
an odor. To receive an impression. For one thing to have an effect on
another thing, especially by habituation. The function of one thing
gradually being conditioned by another. As clothes which have been exposed
to perfume gradually come to have that same smell of themselves, our own
activities of word, thought and deed leave an influence on our mind. (2) In
Consciousness-only theory, unmanifest karma is sown as a “seed" in
the aalaya-vij~naana. That which is the result of this perfumation are
called “habit energies" (vaasanaa) which again produce new karmas.
(3) In the Awakening of Faith, purity and impurity permeate each other. The
permeation of true thusness by ignorance produces sa.msaara, while the
permeation of ignorance by true thusness produces nirvaana. See.???
HOÃN (thong thả): (1)
Loosen, lessen, relax, slacken. (2) Loose slack, lenient, slow. (3)
Looseness, slackness, relaxation.
HOÃN MẠN (chậm rãi): Slow
moving; inactivity.
HÔN (tối, mờ): (1)
Dark, gloomy. Muddled, obscure, confused. (2) Darkness, obscurity,
vagueness. (3) Evening, dusk.
HIỂU (sáng sớm, hiểu rõ): (1)
To awaken; to clarify. (2) Sunrise, morning, dawen. (3) To remove, conceal,
exclude (vinodana).
HIỂU LIỄU (hiểu hết, thông suốt): To
awaken. To fully understand.
HỔN (đục):
(1) To become
muddy or clouded; make muddy or clouded. (2) to mix, to blend. (3) To
complicate, to confuse. (4) All, completely, inclusively, concentrated.
HỎA TÁNG (hỏa thiêu): Cremation,
which is practiced in Buddhism, but not in Confucianism.
HƯNG (hưng khởi, hưng thịnh): (1)
Raise, give rise to, produce, generate. To prosper, to begin, to increase.
(2) Joyful, merry, elated.
HÁN (chủng tộc gốc của Trung Hoa): (1)
A river in China. (2) A man, a boy, derived from an early colloquial usage
of “a fellow from Han. (3) The race of people to whom the origin of
China is most closely identified. (4) A dynastic period in China. The Former
Han was from 206 BC-8 AD. The Latter Han was from 25-220 AD. (5) China. (6)
In Ch'an language, a person, a guy, a fellow.
HOÀN (vòng đeo, vòng tròn, đi quanh): A
ring, a bracelet. To encircle. To go around.
HOÀNG (thống trị, vua): (1)
Ruler, emperor, prince, sovereign. (2) Supreme, exalted, imperial. (3) Good,
bright, superior. (4) A ceremonial cap. (5) An open hall or court. (6) A
female phoenix.
HÆ (trợ từ ở cuối câu xác định): (1)
An intensive final particle that ends the sentence with the feeling such as
“indeed." Denotes that the meaning has been fully expressed. (2)
Simply, only, merely. (3) Has exclamatory force; also used to give emphasis
to individual words.
HỰU (giúp đỡ, ban ân): (1)
Help, assistance--from a god or a buddha. (2) To help, aid, assist. (3) Good
fortune, blessings.
HẤP (hợp lại, thu lại, điều chỉnh): (1)
To arise, to occur. (2) Many things occurring at the same time. (3) To
unite, to contract, to gather. (4) To adjust, to regulate. (5) To be in
harmony.
HIỂN (rõ rệt): (1)
Manifest, apparent, obvious, clear, luminous. Present before one's eyes ().
(2) To become famous; to flourish in the world. (3) Show, unfold, unveil,
uncover, disclose, prove, express.
HIỂN LIỄU (làm rõ hẳn): Clear.
To clarify.
HIỂN LIỄU THUYẾT (nói rõ hẳn): The
'clear explanation.' The finished, complete explanation of the Buddhist
doctrine.
HIỂN XUẤT (bày tỏ ra): Show,
manifest, display, reveal.
HIỂN DƯƠNG (làm cho hưng thịnh): To
spread abroad, extol, exalt.
HIỂN DƯƠNG THÁNH GIÁO LUẬN (tên sách): Hsien-yang
sheng-chiao lun (Prakaranaaryavaaca-`saastra) 20 fasc., T 1602.31.480b-583b.
A combination of verse by Asanga, commented on by Vasubandhu. A work that is
an offshoot of the Yogaacaarabhuumi-`saastra. Translated into Chinese by
Hsu"an-tsang in 645-646 C.E. One of the main treatises of the
Consciousness-only school. (Ono Bussho kaisetsu daijiten vol. 3, p. 182d)
HIỂN HIỆN: Manifestation.
HIỂN PHÁT (phát hiện): Appear,
be revealed, be discovered, emerge.
HIỂN THỊ (bày rõ): To
reveal, express, show, manifest, disclose (udbhaavitam bhavati, paridiipita,
sa.mde`sanataa, prakaa`sita). (naka p="332c")
HIỂN LỘ: Express,
manifest.
HIỂN LỘ GIÁO (giáo pháp dạy rõ ra):
'Express teaching.' A teaching that can be explained to anybody. The
opposite of a hidden, or secret teaching.
HƯƠNG (thơm):
Scent, incense,
fragrance made from the bark or cuttings of fragrant trees. In India these
were originally used to counteract excessive body odor. In Buddhism, the
burning or smearing of aromatics becomes an integral part of ritualized
offerings to the Buddha or other great saint. There are a large variety of
fragrances and methods of application. (naka p="393")
HƯƠNG CẢNH (đối tượng của khứu giác) (mùi):
(gandha-visaya).
'odor'. One of the five classes of sense-objects. The object of the
olfactory faculty.
HƯƠNG THỦY (nước hoa): (1)
Fragrant-smelling water. (2) A fluid created by soaking fragrances in water,
that is used for next.??? (3) Fragrant water that is used for offerings to
the Buddha.
HƯƠNG NGỮ # NIÊM HƯƠNG PHÁP NGỮ (một nghi thức khi thuyết pháp hồi xưa): “Incense talk." An abbreviation of Niêm Hương Pháp Ngữê. At a sermon or suutra-chanting meeting, the teacher holds a stick of incense in his fingers and expounds the dharma.
HUỲNH (đom đóm): A
firefly.
HUYẾT (máu): Blood.
HUYẾT KHÍ (máu và khí): Animal
desires. Vigor, constitution.
HUYẾT MẠCH (mạch máu):
(1) Blood vessel. (2) Lineage. The lineage of the transmission of the
Buddha-dharma. (3) A free flow of blood throughout the body. (4) To be able
to pick up the line of reasoning or theme in a text. (5) Theme, message.
HÀNH (đi, làm), HẠNH (nết): (1)
To go, to proceed, to walk, to continue. (2) To travel; a trip. (3) To do,
to perform, to practice, to carry out, to function. (4) To do moral or religious practice. Phật (1) Those things which arise out of causes and conditions and constantly change. A general term for conditioned things -Hữu vi (sa.mskaara). (2) The mental function of “going" towards external objects; volition. One of the five aggregates -Ngũ uẩn (wu-yu"n) (sa.mskaara). (3) An act done by body, speech or
thought, with the object of attaining a higher spiritual state, thus,
“practice" (caryaa). (4) Conduct, behavior, actions, etc. (5) A
row, a line, a series.
HÀNH NGHI (phương thức về lễ nghi): Rules
of action. Way of doing something, manner. Methods of Buddhist ritual and
ceremony.
HÀNH LÝ: (1)
The baggage that one carries on a journey. A basket trunk. (2) Same as Hành
lý --to actualize to the finish without faltering. To actualize the truth
in all of one's every day activities.
HÀNH LÝ (hành vi): (1)
Continuous activity. (2) Incessant effort; to carry out to the end without
faltering.
HÀNH XẢ (thư giãn): (upek.saa).
'equanimity.' (1) Without floating or sinking, the mind as impartial and
free from frenzied movement. One of the 'virtue-producing mental function'
elements listed in the Abhidharmako`sa-bhaasya, one of the good mental
function elements in the doctrine of the Fa-hsiang school. (2) The fifth of the five sensations Ngũ thụ xả of sorrow -Ưu, joy - Hy, pain -Khổ, pleasure -Lạc and freedom [from them all] - Xả. Freedom from censure and praise, from discrimination. In Consciousness-only, a provisional element.
HÀNH TƯỚNG (vận hành): (1)
Operation, function, activity. The operation(s) of the mind. s [w] hsing
[p] xing [k] haeng [j] gyou, kou, an refers to the mind as intention, and
(hsiang) refers to the reception of this intention; thus there is the
manifestation of form. Inclination, intention. (2) Appearance, form, state,
condition (aakaara, prakaara). (3) The condition of the function of the
discriminating mind fully cognizing an object. (4) The internalization and
outward appearance of the precepts. (5) Reflecting on the mind. (6) Features
of the methods of religious practice. The manifestation of practices. The
characteristics of religious practice.
HÀNH UẨN (một trong 5 uẩn): (sa.mskaara-skandha);
The 'aggregate of impulse (patterning)'. One of the five aggregates is will,
intention, habituation. The mental function that accounts for impulsive
craving. The gathering of the powers of formation potential. It is also
understood as the general mental functions outside of feeling and
perception. The collection of mentally conditioned elements. The gathering
of phenomenal and temporal existence according to the production of causes
and conditions. In Abhidharmako`sa theory this skandha encompasses all
things outside the other four skandhas; namely, among the 46 mental function
elements, the 44 (excluding the two mental functions of feeling and
perception) plus the fourteen elements not concomitant with mind, which
totals fifty-eight. In Consciousness-only theory, included in this skandha
are forty-nine of the mental function elements (excluding feeling and
perception) plus the twenty-four elements not concomitant with mind,
totalling seventy-three.
HÀNH XỬ: (1)
The place where practitioners do walking meditation. (2) The area within
which exchange and intercourse is conducted (gocara). (3) Active function
(aacaara). (4) The realm of objects. (5) The locus of mental functioning
(gati-visaya). (6) Objects. (7) A basis. (naka p="243d")
HỘ (giúp đỡ, che chở): (1)
To pay attention to and maintain control of. (2) Restraint, control,
discipline. See.??? (lu-i). (3) Preservation of the dharma. (4) To
protect, maintain, preserve. To aid. (5) Equivalent to (upek.sa), one of the Four Unfathomable Minds -Tứ vô lượng tâm.
HỘ NIỆM (sự che chở): (1)
The protection of practitioners by the mindfulness of a buddha, great
bodhisattva, or god (parigraha). (2) Mindfulness; mental stability. (naka
p="385c")
HỘ PHÁP (che chở, giữ gìn đạo pháp): Dharmapaala.
One of the ten great exponents of the doctrine of the school of
Consciousness-only in India, is supposed to have been born in the middle of
the sixth century, C.E. He wrote a commentary on the Thirty Verses on
Consciousness-only by Vasubandhu, which was later translated into Chinese by
Hsu"an-tsang. Born as the son of a high government minister. At about
the age of twenty, on the evening that he was supposed to marry a princess,
he ran away to a mountain temple. Subsequently he studied and mastered the
teachings of Hiinayaana and Mahaayaana, later travelling extensively, and
becoming famous for his debates with non-Buddhists. Later he received the
Dharma from Dignaaga while staying at Naalandaa temple. He taught
Consciousness-only doctrine extensively and had many disciples. At the age
of twenty-nine he retired into Asa.mbodhi temple and passed into nirvaana at
the age of 32.
HỘ TRÌ (bảo vệ và giữ gìn): (anupaalanaa).
'To protect and maintain'.
HỘ MINH (tên): Prabhaapaala,
guardian of light. The name of `Saakyamuni when he is in Tu.sita Heaven
before his earthly incarnation.
HIỀN: (1)
Intelligent, bright, smart; good, excellent, worthy, virtuous. (2) A
“worthy," i.e., second in virtue to the sage (¹). (3) To regard
as virtuous or worthy.
HIỀN KIẾP (# HIỆN KIẾP # THIỆN KIẾP) # TRANG NGHIÊM KIẾP (quá khứ) # TINH TÚ KIẾP (vị lai): (bhadra-kalpa)
The present age. The last was.???. and the next will be.???. A
bhadra-kalpa has 1,000 buddhas, so it is called a “good kalpa."
Also written.???.
HIỀN KIẾP NHẤT PHẬT (một vị Phật của Hiền kiếp): One
of the Buddhas of the auspicious (bhadra) kalpa. (The present period).
HIỀN THIỆN (tốt lành): A
worthy (pandita).
HIỀN THIỆN THỦ (tên một vị Bồ Tát xuất hiện trong kinh Viên Gíac): 'Chief Worthy'. One of the twelve bodhisattvas that appears in the Yu"an chu"eh ching (¢ỉSãS T. 17, 842).
HIỀN THỦ (tên người): Fa-tsang -Pháp Tạng, the third patriarch and major consolidator of the Chinese Hua-yen school. (2) “Sage-head" or
“sage-leader”, a term of address to a monk. (3) The name of a
bodhisattva in the Hua-yen ching.
HẠN (giới hạn): (1)
To limit, restrict, confine. (2) Limit(s), restriction(s) (3) To the limit.
(4) Extent, degree, edge.
HÀNG (đầu hàng): (1)
To submit, give in, surrender, give up. (2) To follow, accord. (3) To climb
down, get off, fall down. (4) To force into submission; to make give up.
HÀNG PHỤC (chế ngự): (1)
Using one's power to force others into submission. Beat, defeat, vanquish,
control, master. (2) One who defeats his enemies. (3) To vanquish demons and
heterodox opponents. (4) Vanquishing defilement/affliction through the
wisdom of enlightenment.
HOÀNG (vàng):
The color yellow, esp. as the color of the earth. (2) Gold. (3) An old man.
(4) Center. (5) A common surname.
HOÀNG BÁ HY VẬN (tên người, đệ tử của Bách Trượng):
Huang-po Hsi-yu"n(d. 850) The student and dharma-successor of Pai-chang Huai-hai and master of Lin-chi I-hsu"an. His teachings were recorded by the scholar-official Pei-hsiu -Bùi Hưu (who was also a student of Tsung-mi) under the title of Ch'uan-hsin fa-yao -Truyền Tâm Pháp Yếu translated into English by Blofeld. Huang-po's final monastery was also built under the auspices of Pei-hsiu.
HOÀNG BÁ: See prior Hoàng Bá Hy Vận.
HOÀNG DIỆN CÙ ĐÀM (ông Cù Đàm Mặt Vàng) (Danh từ các vị Thiền sư dùng để chỉ Đức Thích Ca):
A combined
translation and transliteration of “Yellow-faced Gautama"
referring to `Saakyamuni Buddha, said to be yellow-faced because of his
golden aura.
HOÀNG DIỆN LÃO TỬ (ông già mặt vàng) # HOÀNG DIỆN CÙ ĐÀM: The
Yellow Faced Old Master--`Saakyamuni Buddha. (naka p="129")
HẮC (đen):
Black; the color black. Dark, obscure.
HẮC SƠN (núi đen): Black
mountain. A place in the center of Mt. Sumeru where the light of day and
moon never reaches. The lowest state of consciousness.
HUÂN (công lao): Meritorious
deed. Merit.
HUẤN (dạy dỗ): (1)
Instruct, advise, admonish, guide, lead, counsel. (2) Instruction, advice,
admonition. (3) To follow. (4) A reading of a text; an understanding or
explanation. (5) The Japanese pronunciation of a Chinese ideograph.
HỨA (cho phép, hứa hẹn: (1)
Permit, approve, allow, authorize, acknowledge. (2) Pardon, forgive, acquit.
(3) Confide in. (4) To promise, to betroth. (5) Perhaps. (6) Only, merely,
alone. (7) Almost, practically, about.
HÚY (kiêng, tránh dùng):
(1) Posthumous (canonical) name. (2) To conceal, to shun, to avoid use of,
as in certain personal names.
HÀO (sáng suốt hơn người, chúa trùm hơn người): (1)
Strong, great, powerful, excellent, outstanding. (2) A leader, a boss. (3)
Animal's hair. (4) Small, insignificant, trifling.
HỐI (dạy bảo): (1)
To teach, instruct, guide. (2) Teachings, instructions.
HA (rầy, la): (1)
Scold, rebuke, reprove, yell at, bawl out. (2) Find fault, blame, censure,
criticize. (3) Attack, assail. (4) Transliteration of Sanskrit ha sound.
HÓA (của cải): (1)
Valuables; gold and jewels; treasure, money. (2) Goods, assets, wealth. (3)
To give valuables as a present.
HUY (sáng, chiếu sáng): Light,
bright, luminous. To shine.
HOÀN (vòng trở lại):
(1) Return, esp. to one's original point. (2) To put back, to give back,
replace. (3) Again, repeatedly. (4) Revolve, turn. (Å) (1) Return. (2) To
return to this world. (3) Returning to the origin, going back to
nothingness. Returning to extinction; entering nirvaana, or the sagely path.
(4) Again, also. (5) After all, on the other hand. (6) Afterwards..
HIỆT (đầu, đỉnh, một tờ giấy): (1)
Head, chief, top. (2) One sheet of paper. A page.
HỔN: The
spiritual or heavenly part of the soul, which is unattached to material
things. It develops in the latter part of one's life after the Phách -p'o:
soul has been developed.