PHÓ CHÚC ( Uỷ thác, di chúc):(1) To address another person, making a
request of them. (2) To commit to, to submit to; to entrust with. Phật The entrustment of the buddhas with the transmission of the teaching.
PHỤC (Qùy phục, nằm mọp, che giấu):(1) To submit; to
make submit. (2) To lie on one's side. (3) Cover, conceal, hide.
PHỤC NHẪN (Nhẫn đầu tiên trong 5 loại nhẫn nhục): The first of the five forbearances taught in the Jen wang ching -Nhân Vương Kinh. “Subduing forbearance," where the afflictions are kept from arising.
PHẬT SỰ (chuyện Phật làm, chuyện liên quan đến Phật pháp):(1) The work that a buddha does. To deliver the
Buddha's teachings. The activity of saving sentient beings. (2) Anything
done after attaining enlightenment would be “Buddha-work”.
PHẬT LỰC (sức Phật ; năng lực của Phật ):(1) The ability or power of a buddha. (2) The power of buddhas and
bodhisattvas to protect practitioners.
PHẬT- ĐỊA KINH (tên kinh): “Sutra of the Buddha-stage." One fascicle, trans. by Hsu"an-tsang. T 680.16.720-723. Full title is Phật thuyết Phật-Địa Kinh. An explanation of the five aspects of the Buddha-stage, including the pure dharmadhaatu and the four transformed wisdoms of Consciousness-only. Explains the details of the tenth bhuumi and the Buddha-stage.
PHẬT ĐỊA KINH LUẬN (tên một bộ luận): “ Seven fascicles, by Thân Quang Bồ tát. Also called the Phật Địa Luận. The author explains the five kinds of dharma taught in the Phật Địa Kinh. T 1530.26.291-328. PHẬT ĐỊA LUẬN (tên một bộ luận): See Phật Địa Kinh Luận.
PHẬT CẢNH GIỚI (cảnh giới (cõi giới) của Phật): “Buddha-realm”, “Buddha-sphere”,
“Buddha-land”, etc.
PHẬT NHƯ- LAI: 'Buddha-tathaagata'. The Buddha.
PHẬT TÍNH LUẬN (tên một bộ luận): The Buddha-nature Treatise, written in four fascicles. T 1610.31.787a-813a. Attributed to Thế Thân -Vasubandhu, translated by Paramaartha. The theory of Buddha-nature is discussed at great length in 16 chapters, from the four aspects of: 1) Dependent arising; 2) breaking attachment; 3) manifestation of essence; and (4) discriminated aspects. It is explained that all sentient
beings have the buddha-nature, and the mistaken views of outsiders and low
vehicle practitioners are refuted. Numerous quotations are made from the
`Sriimaalaa-suutra, the Lotus Suutra and the Yogaacaarabhuumi-`saastra.
PHẬT QUẢ (quả Phật): The 'Buddha-fruit'. As opposed to Phật nhân -the Buddha-cause. The result of following the practices of the Buddha-path; the stage of buddhahood. Awakening, enlightenment.
PHẬT NHÃN (mắt Phật, nghĩa bóng): The Buddha-eye. The eye of
perfect omniscience, gained upon the attainment of Buddhahood. The highest
of the five levels of vision (buddha-cak.sus).
PHẬT KINH (kinh Phật): The Buddha's teachings, Buddhist suutras; a
Buddhist Suutra.
PHẬT THUYẾT PHẬT ĐỊA: One fascicle, trans. by Hsu"an-tsang. T 680.16.720-723. Commonly referred to as the Phật Địa Kinh. An explanation of the five aspects of the Buddha-stage, including the pure dharmadhaatu and the four transformed wisdoms of Consciousness-only. Explains the details of the Địa thứ 10 tenth bhuumi and the Đẳng Giác Buddha-stage.
PHẬT THÂN (thân Phật): The Buddha's (physical) body. As a result of the
questions of Buddhist followers, inquiries were made resulting in
“buddha-body theory”. `Saakyamuni himself established the position
of believing in the true principle (dharma): that he himself would die but
the dharma was indestructible and therefore said that after his death the
Dharma was to be depended upon. However, many disciples held to their
concept of the Buddha's person and believed in it as the Buddha-dharma, and
therefore, even while `Saakyamuni was still in the world his body had come
to be seen as transcendent. Because of this, after he died, the Dharma that
he had explained was regarded as indestructible, and was set up in contrast
with his natural body, bringing about a 'two body' theory.
From this, Buddha-body theory was expanded from three, to four, and even up to ten Buddha-bodies. Among these, the Mahaayaana theory of the three bodies--the Dharma-body, the Reward-body, and the Response-body is most common. The Dharma body-Pháp thân is considered to be the eternal indestructible true principle, the Buddha's original body. The Response body-Ứng thân is considered to be the Buddha's manifest body, but in Mahaayaana Buddhism is regarded as the personification body, which from true principle manifests according to the temperaments and abilities of sentient beings in order to save them. The Reward body-Báo thân is manifest as a combination of the other two, and is therefore not simply eternal true principle, nor simply an impermanent personality.
Rather, it is an ideal body possessed by those who have awakened to the true principle based on meritorious practice. It is the living form of the eternal principle, possessing individuality. This is a general explanation, and there have been a large numbe of interpretations of buddha-body theory offered in the history of Buddhism, which contain significant differences.
PHÓ (dạy, giúp, gần gũi): (1)
Instructor, tutor (to a prince). To teach, instruct. (2) Wait upon, serve.
(3) Come near, be near. (4) To reach to. (5) To assist, to support.
PHÀM (nói chung,
phàm phu): (1)
All, common, general, every. (2) Mortal, secular, earthly. (3) Dull, foolish
(bala). (4) Deluded, secular; 'regular person' or 'worldling,' as opposed to
a sage. (5) All, completely, in general, entirely. (6) As a rule;
approximately.
PHÀM THÁNH: 'Ordinary
man and sage'. In the Hiinayaana tradition, the 'first fruit' and above is
considered as sage, in Mahaayaana the first of the ten bhuumis and above is
considered as sage. The below this, deluded people, are called 'regular
people' or 'worldlings'.
PHÀM THÁNH Y CHÁNH (thế giới và căn thân của phàm, thánh): The “difference between worldling and sage is in the correctness." (A phrase repeated throughout Hamheo's -Hàm Hư -Commentary to the Suutra of Perfect Enlightenment -Chú Giải Kinh Viên Giác)
HUNG (xấu, dở, không may, rủi ro): (1)
Bad, evil. (2) Bad luck, bad fortune. (3) Calamity, disaster, flood,
drought.
PHÂN (phần): (1)
To divide, to cut up, to distribute. (2) To be divided. (3) To discriminate,
distinguish. (4) An allotment. One's allotment in life, in terms of basic
character or disposition. (1) A minutely small part (kala). (2) A branch, section or limb (anga). One branch of the three-part method of Buddhist logic [hetu-vidyaa; Nhân minh: ˆư-¾]. (3) One of the twelve limbs of
dependent origination. (4) A part (ava-yaana). (5) Partially. (6) Especially
in Hua-yen dialogue, an aspect. (7) Determination, decision.
PHÂN BIỆT: 'Discrimination.' (1) Decisions, or conclusions (made
regarding external phenomena). This term is usually used with a negative
connotation, referring to the mental action of partial and limiting
rationality which hinders the function of the originally enlightened mind.
To think in terms of difference (vikalpa, kalpana). (2) Dispute, argue,
differ. (3) Guarantee or prediction by the Buddha of the future
enlightenment of a disciple. (4) 'Discussion;' one of the nine (or twelve) kinds of scriptures (upade`saah; Luận nghị). (5) To distribute,
to apportion, manage, arrange. (6) Analysis, decomposition, disintegration;
distinction, difference (vibhaaga, lak.sayati). (7) In a positive sense, to
distinguish, right from wrong, the true teaching from the false teaching.
PHÂN BIỆT TÍNH (tính phân biệt): The nature of existence according to the discriminating mind (parikalpita-svabhaava). Synonymous with Biến kế sở chấp tính (pien-chi so-i-hsing).
PHÂN BIỆT DU GIÀ LUẬN (tên sách): Attributed to Di Lặc: Maitreya, commented on by Thế Thân: Vasubandhu. One of the eleven treatises of the Dharmalak.sa.na school, but which was not translated into Chinese.
PHÂN BIỆT CHƯỚNG (trở ngại do phân biệt): 'Hindrances due to discrimination'. Hindrances of evil passions - Phiền não chướng and the hindrances of what is known Sở tri chướng that arise from discriminatory thought. Since discrimination is the function of the sixth consciousness the hindrances of discrimination are hindrances that arise from that consciousness. They arise from following a deluded teacher, deluded teaching, or one's deluded thoughts.
PHÂN MINH (rõ
ràng):(1) To see clearly. Clear (vyakta, vispasta).
PHÂN LƯỢNG:
(1) Quantity, degree, extent. (2) Weight.
PHÂN TÍCH QUÁN
(quan sát phân tích): Analytical observation.
PHÂN ĐOẠN (phân ra từng phần):(1) Division, discrimination
(pariccheda). (2) Different aspects of one explanation.
PHÂN ĐOẠN SINH TỬ (Hình thức sinh tử của sáu đường) (Hình thức sinh tử nặng nề của lục phàm):
The lot of life and death received by the worldling who wanders about in the
world of delusion. Transmigration with a predetermined life-span and body.
(2) 'Fragmentary samsaara.' Unenlightened people's samsaara, as opposed to miraculous samsaara (Biến dịch sinh tử), the samsaara experienced by bodhisattvas.
PHÂN GIỚI: A delimitation, a demarcation, boundary, border.
PHÂN TƯỚNG MÔN: The single vehicle is absolute, independent. The “separate aspect" of Nhất thừa: the single vehicle.
PHÂN GIẢI: Analysis, parting, decomposition, dismantling,
disintegration, dissolution, reduction.
PHÂN TẾ:
(1) Distinction. (2) Limitation, limitation, extreme. (3) Situation,
circumstance.
PHÁN ĐỊNH KÝ (tên sách): An abbreviation of the title of the Tục Hoa Nghiêm Kinh Lược Sớ San Định Ký.5 Strokes.
PHÁN (chia ra, phân định, phán đoán):(1) To divide, separate; cut
away from. (2) To distinguish, understand, discriminate. (3) Judge; pass
judgement on. (4) To decide, determine.
PHÁN GIÁO (phân loại giáo pháp): To classify the teachings according to theme,
time period, etc. Teaching classification was a major aspect of the textual
studies of many 5-8th century monks from the scholarly schools of Chinese
Buddhism, such as Fa-hsiang, T'ien-t'ai and Hua-yen. Some of the more famous
doctrinal classifiers were Hui-yu"an, Chih-i, Fa-tsang and Tsung-mi.
See.??? and.??? (wu-chiao).
PHỦ (nghi vấn tự # dấu?) còn đọc là Bỉ (tên quẻ):(1) Not, if not, whether or not. On the contrary, to deny.
(2) One of the hexagrams in the I-ching. Wicked, evil, clogged, stopped.
PHẨM:
(1) That which belongs to a certain type or class of things. (2) Type,
class, category, kind, species group. (3) Classification, level. (4) A
section of a written work; a chapter, a division (parivarta, patala)
PHƯỜNG (Một xóm, một khu phố):(1) A monk or priest's
residence. (2) A subdivision of a city; a neighborhood, a ward. (3) A
workshop; a store.
PHỤNG (nhận, hầu hạ, tôn thờ):(1) To receive with
both hands. (2) to offer, to serve. To present. (3) Respectfully; to have
the honor to. (4) Receive, hear, listen. Worship, admire.
PHỤNG TRÌ (tuân theo, gìn giữ):(1) To put into practice. (2) To memorize;
to preserve, maintain. (3) Holding to the precepts etc., with a reverent
mind.
PHỤNG GIÁO (tuân theo lời dạy): To do real practice according to the
teachings. To receive (and revere) the teachings.
PHỤNG HÀNH (tuân,làm theo): To practice with sincerity and reverence for the
Buddha, for the teachings, etc. Bonafide practice.
PHƯƠNG (ngăn trở): To hinder, to oppose. Obstacle or difficulty. To
interfere with.
PHÚ (giàu):
(1) To become wealthy, become filled. (2) Wealth, fortune.
PHÚ-LÂU-NA (1 trong 10 đệ tử chính của Đức Phật): Purna Maitraayaniputra, one of the ten principal disciples
of `Saakyamuni, famous for his eloquence in preaching the dharma.
PHÙ (nâng đỡ, dựa vào):(1) To help, aid, assist. (2) To depend
upon. (3) The width of four fingers.
PHÙ TRẦN CĂN (căn): See.??? (ken)
PHẤT (dẹp đi, lau, chống lại):(1) To shake off; to
brush away. (2) To expel, to oppose.
PHẤT TỬ = PHẤT TRẦN (đồ đuổi ruồi muỗi hồi xưa): A fly whisk made out of hemp, silk or
animal hair, used by Buddhist monks so that flies and other insects may be
chased away without killing them. The tradition of using the whisk comes to
Buddhism from Jainism, but in East Asian Ch'an, Seon and Zen schools, the
usage of the whisk by the master teacher during his sermons becomes
ritualized.
PHIÊN (PHAN) (cờ, phướn): Pennants, banners used for decoration at
Buddhist temples. A decoration to extol the power and virtue of a Buddha or
bodhisattva. The Japanese word hata is derived from the Sanskrit term for
pennant--pataakaa. (naka p=" 1102, 1117")
PHẾ (bỏ, dẹp):(1) Fall into disuse; become obsolete; die out,
decline, be outmoded. (2) Get rid of; discard.
PHẪN (giận, bực bội):(1) To become angry. (2) Anger. (krodha) 'anger.' 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 substance of the mental action which occurs through experiencing anger in regard to a disagreeable environment.
PHAN DUYÊN (nương theo, bám theo):(1) To climb up, clamber up; scale. (2) The arising of
consciousness due to its contact with the external world. The mental
function of cognizing objects. (3) The cognized objects.
PHÁP:
(dharma). The word dharma is originally derived from the Sanskrit root dhr,
with the meaning of “that which preserves or maintains”,
especially that which preserves or maintains human activity. The term has a
wide range of meanings: (1) custom, habit, standard of behavior; (2) That
which should be done; occupation, duty, obligation; (3) social order, social
pattern; (4) goodness, good action, virtue; (5) truth, reality, true
principle, law, (Skt. satya); (6) the basis of all worlds and realms; (7)
religious duty; (8) the standard of the awareness of truth, the law; (9)
teachings, explanation; (10) original essence, original nature, attribute,
quality, characteristic quality, compositional element; (11) in logic, a
predicate or verb object.
PHÁP NHŨ (sữa pháp): giáo pháp nuôi dưỡng người tu như sữa đối với hài nhi: “Dharma-milk." A metaphor for the teachings of a great master. The master's teachings enable the student's development as milk aids in the growth of a baby.
PHÁP VỊ (vị trí của pháp): (dharma-niyaamataa). (1) The condition
or process in which all dharmas (existences, things, mental states) are
established. The early Sarvaastivaadins, in attempting to explain how we can
distinguish between past, present and future, had concluded that it was
because the point of function differs between existences. This theory was
further worked out in the Abhidharmako`sa-bhaasya, which said that the time
in which dharmas function is called the present; the time in which dharmas
have disappeared is called the past. This view, if not properly analyzed,
can result in a tendency to lead to the mistaken view that things are
self-established and have their own individual natures. Therefore this
position was refuted by Naagaarjuna and others. (2)
“Dharma-position." A thing, or each thing being in its appropriate
place in terms of its suchness. (3) To be in the status of monkhood.
PHÁP CÚ KINH
(kinh Pháp Cú): Fa-chu" ching"-Dharma-phrase sutra" (Skt. Dharmapada, Pali. Dhammapada). 2 fasc., by Pháp Cứu. Translated by.??? et.al. A collection of phrases comprising the basic teachings of Buddhist morality. The Chinese version contains 758 verses. T 210.4.559-574. (ina1-106)
PHÁP HỶ (niềm vui do giáo pháp mang lại [nhờ tu học]):
The bliss of the dharma; the joy one experiences on receiving the dharma
(priitijanana).
PHÁP TỰ (người được truyền thừa): A
dharma heir. The disciple to whom the master has imparted his most profound
realization.
PHÁP KHÍ (người có thể lãnh hội Phật pháp [theo nghĩa triệt để]): “Dharma-vessel." (1) Someone who is suitably
prepared to believe and understand the teachings of Buddhism. (2) In the
Ch'an tradition, one who is capable of being entrusted with the.???. (3) A
ritual vessel used in Buddhist ceremonies.
PHÁP CHẤP (chấp rằng pháp là có thực; chấp chặt giáo pháp; cho rằng vạn hữu là có):
'Attachment to (the reality of) dharmas.' The belief that although the self
is an illusory conglomerate of the five skandhas, the compositional elements
of existence are substantial. This is a view which might be acceptable in
certain early or elementary provisional Buddhist doctrines, but which is
clearly refuted by later, especially Mahaayaana, Buddhist teachings. (2)
'Attachment to the teachings.' To hold rigidly to the teachings of Buddhism.
(dharma-graaha).
PHÁP NHƯ NHƯ (muôn vật vốn là vậy): All things are
absolute reality just as they are.
PHÁP TÍNH (bản thể): The true, original nature of all
“dharmas" (all existences/manifest phenomena). The original
essence of all being; the Buddhist reality; Suchness, dharma-realm. (2)
Reality as complete in itself. (3) Emptiness; the nature of emptiness.
PHÁP TÍNH BÌNH ĐẲNG: The equality of the nature of reality.
PHÁP ÁI (yêu
thích giáo pháp):(1) To love, or be attached to the dharma
(teaching). (2) To seek truth.
PHÁP CỨU (tên người):(1) Dharmatraata. Transliterated as.???. The
first patriarch of the Sarvaastivaada school in India, who probably lived
around the second century CE. He taught that all things in the three worlds
were truly existent and distinct from each other. (2) There is sometimes confusion with another Dharmatraata, who apparently lived in India around the fourth century AD, also a Sarvaastivaadin. He is the putative author of the Tạp A-tỳ-đàm Tâm Luận -Tsa-a-p'i-t'an hsin lun
PHÁP HỘI (tên người):(1) A Buddhist service, an assembly for the
purpose of reading the scriptures. (2) “Buddha-work:" the activity
of saving sentient beings. Feeding buddhas and sentient beings, explaining
the dharma, etc. at a gathering.
PHÁP BỒN (gốc pháp) (pháp gốc): “Dharma-source”. A term
for the Sanskrit suutra. It is called Dharma-source because the transmundane
virtuous dharma is the source of the Buddha's verbal teachings.
PHÁP LẠC (niềm vui do tu tập chánh pháp):(1) Enjoyment of the
truth, of enlightenment. The joy induced by the study of the Buddhist
teachings. (2) To enjoy detachment, recitation of the suutras, or any other
religious practice
PHÁP BIỆN (chỗ nói pháp) = PHÁP ĐƯỜNG:(1) A
teaching hall; (2) A palace as a metaphor for the correct teaching of the
Buddha; “dharma-palace, dharma-hall.”
PHÁP VÔ KHỨ LAI TÔNG (tông cho rằng pháp [muôn vật] vốn không tới lui [bất động]): “Dharmas are
without past and future.”
PHÁP NHĨ (vốn là, bản tánh): 'According to rule'. Naturally,
spontaneously. Workings of the universal law.
PHÁP VƯƠNG (Vua Pháp:Đức Phật): (1) The king of the dharma--the
Buddha. (2) A king who is truly concerned about transmitting the Buddhist
teaching.
PHÁP VƯƠNG TỬ TRỤ (Trụ thứ 9 trong Thập trụ của 52 địa vị tu chứng): The ninth of the
“ten abidings in the 52 stage path of the bodhisattva. The
“abiding of the dharma-prince." The stage of producing wisdom in
accordance with the Buddha's teaching, and being assured of becoming a
Buddha in the future.
PHÁP GIỚI (vũ trụ): (dharmadhaatu); 'dharma-realm'.
Originally dharma is derived from the Sanskrit root dhr, with the meaning of
that which preserves or maintains, especially that which maintains human
activity. Dhaatu is derived from the masculine nominal root dha, which
originally had the meaning of 'element', but after becoming a Buddhist term,
it began to take on the meaning of 'nature'. In this term, refers to the
various elements, and refers to “marking the limits" of
something. (1) One of the 'eighteen realms', the objects of the
mano-consciousness. Where things are thought of, therefore the meaning is
equivalent to that of 'dharma locus'. (2) Limit, border. (3) Especially in
Mahaayaana teaching, dharma-dhaatu refers to a religious basis or
principle--the origin of all things. In this kind of teaching, where the
whole universe is taken as phenomena, it is understood as the manifestation
of true thusness. Accordingly, this dharma-realm, being true reality, is
equated to the reality-body of the Buddha. Also called the 'reality-realm'.
(4) Taken as one of the eighteen elements in Consciousness-only theory, it
includes 82 dharmas from the categories of imperceivable material dharmas,
mental function dharmas, dharmas not concomitant with mind and unconditioned
dharmas.
PHÁP GIỚI TÍNH (bản thể của vũ trụ): The
original nature of the reality-realm. A term expressing the union of the
concepts of 'reality realm' and 'reality-nature'.
PHÁP PHỤC (y phục của người tu): A monk's or
nun's clothes.
PHÁP GIỚI HẢI HUỆ (trí huệ bao la): The equanimous,
vast wisdom that observes the reality-realm.
PHÁP GIỚI VÔ LƯỢNG (vũ trụ vô cùng): The tenth
of the 'ten dedications of merit' of the path of the bodhisattva. The stage
where the bodhisattva witnesses that all existences are the middle path,
lacking characteristics.
PHÁP TƯỚNG TÔNG = TÔNG PHÁP TƯỚNG = TÔNG DUY THỨC: Fa-hsiang
tsungThe name of a Buddhist school, the “dharma-character" school.
The East Asian version of the Consciousness-only/Yogaacaara traditions. This
school was founded in China by Hsu"an-tsang, who, on his return from
China, brought with him a wagon-load of the most important
Consciousness-only texts. These, with government support and many
assistants, he translated into Chinese. His disciple K'uei-chi wrote a
number of important commentaries on the Consciousness-only texts and further
developed the influence of the school in China. The Fa-hsiang teachings were
transmitted to Korea and Japan, where they made considerable impact.
Although the Fa-hsiang/Beopsang/Hossou tradition would all but die out as an
independent sect, its Consciousness-only teachings made a major impact on
the native East Asian traditions that would later develop, most notably
T'ien-t'ai, Hua-yen and Ch'an Buddhism. See also.???.
PHÁP NHÃN (con mắt pháp -1 trong 5 loại mắt [nghĩa bóng]):
The “dharma-eye." (dharma-cak.sus) (1) The 'dharma-eye.' ability
to see the dharma, or all dharmas perfectly. With this ability the
bodhisattva can save all sentient beings. (2) The second of the five levels
of vision
PHÁP PHƯỢC (bị pháp trói buộc) = PHÁP CHẤP (bám chấp theo pháp): Attachment to dharma; to be rigidly attached to the letter of
the scripture and fail to perceive the real point of the Buddhist teachings.
Synonymous with.???.
PHÁP HOA TAM BỘ KINH (ba bộ kinh Pháp Hoa): The 'three parts of the Lotus Suutra;' The three principal suutras of the T'ien-t'ai and Nichiren sects. They are the Kinh Vô Lượng Nghĩa (T 276), which serves as an introduction to the Lotus Suutra, the Lotus Suutra -Kinh Pháp Hoa (Fa-hua ching) itself (T 262), which is the main discourse of the teaching; and the Phổ Hiền Quán (T 277), which serves as the conclusion to the teaching.
PHÁP HOA HUYỀN TÁN (tên sách): Fa-hua hsu"an-tsan20 fasc., compiled by K'uei-chi. T 1723.34.651-854. Its full title is Pháp Liên Hoa Huyền Tán. It is an explanation of the Lotus Suutra from the perspective of the Fa-hsiang school. Contained within are quotations from Vasubhandu's treatise on the Lotus Suutra, as well as citations from several other prominent Consciousness-only thinkers.
PHÁP HOA KINH = DIỆU PHÁP LIÊN HOA KINH: Fa-hua ching: The Lotus Suutra. See Pháp Liên Hoa Kinh Huyền Tán below.
PHÁP LIÊN HOA KINH HUYỀN TÁN = PHÁP HOA HUYỀN TÁN: See Pháp Hoa Huyền Tán (Fa-hua hsu"an-tsan) above.
PHÁP HOA LUẬN (tên sách): Fa-hua lun. See.???
PHÁP TẠNG BỘ (một tông phái Phật giáo Aán Độ):
The Dharmagupta sect.
PHÁP UẨN (sự tích lũy giáo pháp): The collection of the teachings.
PHÁP XỨ (thuật ngữ của tông Duy Thức):
(dharma-aayatana). The 'locus of concepts'. One of the twelve loci in
Consciousness-only theory. That which exists as the point of the production
of conceptualization. The locus of conceptions--non-perceptory objects.
“Ideas”. Non-material objects of thought.
PHÁP XỨ SỞ NHIẾP SẮC (thuật ngữ của tông Duy Thức): Also expressed as.???. In the doctrine of the Fa-hsiang
school, this refers to all material elements that are included as objects of
the six senses that are not covered under the categories of the five
faculties and the five object-realms. That is, there are some objects of
the mind which are included as material elements. In Consciousness-only
theory, five types are included in this group.{n} (1) The understanding of
the atomic nature of existence of the five faculties, the five object
realms, the four elements and so forth, due to the analysis by wisdom. This
is a level of subtlety that can be theorized through analysis, but cannot be
perceived by the sense organs. Material objects too small to be seen. The
existence of atoms cannot be directly perceived by the five senses, but
their existence can be inferred.{n} (2) The extreme subtlety of the visible
colors of the relative category, such as light, shadow, brightness,
dullness, and the relative categories of forms, such as length, shortness,
squareness and roundness.{n} (3) Unmanifest matter that is created as a
result of receiving the precepts into one's mind. See.??? and.??? (
chieh-t'i). In the doctrine of the Abhidharmako`sa-bhaasya, this is simply
considered as “unmanifest form”, but in Consciousness-only, the
'seeds of goodness' that are gained as a result of the mental action at the
time of receiving the precepts are taken as the 'essence of the precepts'.
The word means “gained according to the reception of the
precepts”. A provisional element.{n} (4) Forms of magical production
and transformation.' This is a form element where the sage in meditation can
freely transform and manifest things. By thinking of water or fire, he can
manifest water or fire. Or he can transform sand and soil into gold and
silver and so forth.{n} (5) The situation of the sixth consciousness,
unconnected to the other five consciousnesses, reflecting on the past, or
giving rise to illusory objects, such as flowers in the sky. This form
(object) is risen through the mistaken discriminatory power of the sixth
consciousness.
PHÁP HẠNH (hạnh đúng theo chánh pháp) = CÔNG HẠNH:
(dharma-carana). (1) Action, practice, according to reality. In the Suutra
of Perfect Enlightenment, as religious practice, refers to the direct
practice of the Buddha's enlightenment, as opposed to methods of gradual
advancement. Thus “reality-practice." (2) To depend upon. (3)
Making one's own thinking accord with the teaching. (4) A
“wheel-turner" (dharmacaarin).
PHÁP HÚY = PHÁP DANH (tên trong đạo): The name one receives when he/she
enters the Buddhist order. One's Buddhist name that he/she assumes on
receiving the precepts.
PHÁP PHONG (tên người) (dịch nghĩa của Đàm Vô Sấm):
Dharmak.sema.
PHÁP THÂN (bản thể, chân lý): (dharmakaaya). 'Reality body', 'Truth
body'. (1) In Sarvaastivaadin teaching, the correct teaching of the Buddha,
or the meritorious dharma of the ten powers. A collection of dharmas. (2) In
general Mahaayaana teaching, the 'reality-body' is a name for absolute
existence, the manifestation of all existences. The true body of reality.
Buddha as eternal principle. The body of essence that is pure, possesses no
marks of distinction, and is the same as emptiness. (3) One of the three
bodies of the Buddha. The Buddha's body of the universe-the body of truth
that lacks form. The basis of all things. (4) The Dharma (teaching) as body,
as opposed to the physical body of the Buddha. (5) The tathaagatagarbha. (6)
Four kinds of Dharma-body (see.???) (7) According to Hakuin, one of the
categories of kouan. A “reality-body kouan" is one that makes
clear the absolute reality-principle (Buddha-mind) that penetrates all
existence. (8) In Consciousness-only theory, the reality-body possesses the
pure dharma-world, as well as the Great Perfect Mirror Wisdom.
PHÁP MÔN (cửa pháp): “dharma-gate”. The Buddhist teaching; a
doctrine. The true teaching. The Buddha's teaching. The gate of truth. The
gate that enters into the truth. The gate to the enlightened state
(dharma-mukha).
PHÁP HIỂN (tên người): Fa-hsien(320?-420?) Famous Buddhist
pilgrim and translator. Traveled to India from 399 to 414. On his return, he
translated the six-fascicle version of the Mahaaparinirvaana-suutra and some
forty fascicles of vinaya materials. Also wrote a text called The
“Record of Buddhist Kingdoms.”
PHIỆT DỤ (ví dụ như chiếc bè để qua sông):
The parable of the raft. The Buddha's teaching is like a raft, which should
be abandoned once the river is crossed.
PHÓNG (thả ra, không giữ gìn):(1) Set free, release, fire,
shoot, emit, give out. (2) Let go, release, disengage, liberate. (3) Give
up, neglect, leave alone. (4) To act unrestrainedly, without discipline. (5)
To go to; to reach to. (6) To depend upon.
PHÓNG HẠ (buông xuống, buông bỏ): To cast off attachment as the
result of awakening to the truth of no-self.
PHÓNG QUANG
(phát hào quang): Emission of light.
PHÓNG XẢ (buông ra):(1) To abandon, give up on, throw away, release. Become
detached. (2) To still the mind by abandoning worry and planning.
PHÓNG DẬT (buông lung) (1 trong 20 phiền não nhỏ): ( pramaada). 'negligence,' 'dissipation.' One of the great defilement elements as listed in the Abhidharmako`sa-bhaasya; one of the twenty secondary defilements-Tùy phiền não in the doctrine of the Fa-hsiang school. Playing with one's energy. Negligence, laziness, self-indulgence. Not holding to the intent of practicing goodness and repelling evil. A function of the 'three poisons.'
PHƯƠNG (vuông vắn, phương hướng, phương cách):
(1) To make even. (2) To compare. (3) Square. Right, correct. (4) Direction;
the four cardinal directions. (5) A place, a location. (6) A method, a way,
a principle. A technique; a formula. (7) There; in that place; at that time.
In that. Now. (1) One of the twenty-four elements (dharmas) not concomitant
with mind in the theory of the Consciousness-only school. (2) The ten
directions of north, south, east and west, plus the four intermediate
directions, as well as the zenith and nadir. Since material existence
occupies space, these directions are provisionally established on their
mutual relationship. (3) An expedient method; a means of remedying the
desire and ignorance possessed by sentient beings.
PHƯƠNG TRƯỢNG (phòng của vị trụ trì ngôi chùa, vị trụ trì ngôi chùa): Literally a square chang, which is
one hundred square Chinese feet. (1) The front room, or parlor room of a
monastery. (2) The room of the head monk. This meaning is originally derived
from the story of Vimalakiirti's room, which was supposedly one square chang
(about 9 square meters). It later becomes a term of respect used to address
a teacher or a superior monk.
PHƯƠNG TIỆN # (phương cách, cách thức, phương pháp):
(1) A method, a means, a device for saving sentient beings. “Expedient
means" (upaaya). “Excellent method for converting beings"
(upaaya-kau`salya). The wisdom of being able to save sentient beings by
knowing discriminated phenomena. A temporary teaching established in order
to lead sentient beings to the true teaching. This is a subject of primary
importance in the Lotus Suutra. (2) The seventh of the 'Ten Perfections'.
(3) A plan, scheme, design (aarambha). (4) Usage of metaphor. (5) Effort.
PHƯƠNG TIỆN HOẠI (dùng phương tiện nào đó để diệt lầm lạc): The destruction of
mistaken (biased) thought through expedient methods.
PHƯƠNG TIỆN MÔN (khéo léo hướng dẫn người khác tu hành): (dvaara-bhuutaani). The teaching through expedient means. A
method of guiding people to the Buddhist truth.
PHƯƠNG VIÊN (vuông tròn): “Square and round." Partial, or limited,
and perfect teachings. Instruction through relative truths and through the
absolute truth. The relationship between these two is explicated in depth by
Gihwa in his commentary to the Suutra of Perfect Enlightenment. See HPC
7.123-5.
PHƯƠNG HỘI (tên người, thuộc phái Lâm Tế):
Fang-hui(995-1049) The originator of the Yang-chi branch of Lin-chi Ch'an.
Originally from I-ch'un in Yu"an-chou. He received the
dharma-transmission from Shih-shuang Tz'u-ming, becoming the eighth
generation successor of Lin-chi. He did a major part of his teaching during
his stay at Mt. Yang-chi. Later in his life, he moved to Mt. Yu"n-kai
in T'an-chou, where he passed away in 1054 at the age of 54. There is a
two-fascicle teaching record attributed to him. He passed his dharma-seal
first to Po-yu"n Shou-tuan [and later to about ten or so other
disciples, who spread his teaching methods widely, which later became known
as the Yang-chi school. (ui p="748")
PHƯƠNG ĐẲNG (phổ quát, rộng lớn):(1) Broadly put
forth; universally (vaipulya). (2) Mahaayaana; (3) Universal equality.
PHƯƠNG SÁCH: Method, process. Plan, device, design, scheme.
PHƯƠNG HIỂN (mới hiện ra, do đó mà hiển bày):
And then it became apparent.
PHỒ (khắp cả): Widely, generally, universally.
PHỒ ĐỨC (tên người): A Goguryeo monk who was exiled
in Silla during the time of Weonhyo. A reputed expert on the Nirvaana
Suutra.
PHỒ NGU (tên người): Pou(1301-1382) A Goryeo Seon monk from,
commonly known by his Buddhist name of T'aego. He entered the sangha at age
13, is said to have become determined to resolve his doubt-mass at the age
of 19, and succeeded to penetrate the mu kong'an and experience deep
enlightenment at the age of 30. In 1341 he took up residence at Chungheungsa
of Mt. Samgak , where he gathered many students. He constructed a
hermitage to the east of the temple, which he called T'aego, and there he
wrote the Gailpyeon. He later wrote the Sanjungjallakka. He was later
invited to be royal teacher ‰¤t and national teacher. He was a
transmitter of the Imje (Lin-chi) style of Seon in the tradition of Ta-hui,
emphasizing reflection on the hwadu. He was famous for his poetry, which was
collected by his students.
PHỒ VỊ THỪA GIÁO (giáo pháp gồm cả 5 thừa):
The “teaching that encompasses all vehicles”. So called because it
includes the five vehicles. Another name for the Fa-hsiang sect. This is a
term that is often used by the Fa-hsiang school to refer to itself and was
originated by K'uei-chi.
PHỒ NHÃN (mắt Ngài Quan Âm, tên một vị Bồ tát trong kinh Viên Giác): 'Pervasive vision,' 'universal eyes.' (1) The
compassionate eyes of Avalokite`svara that see all sentient beings. (2) The
perception that all things are contained in one thing. (3) One of the twelve
bodhisattvas that serves as an interlocutor in the Suutra of Perfect
Enlightenment.
PHỒ GIÁC (tên một vị Bồ tát trong kinh Viên Giác):
'Pervasive (Universal) Enlightenment'; one of the twelve bodhisattvas of the
Suutra of Perfect Enlightenment Yu"an-chiao ching).
PHỒ HIỀN (tên một vị Bồ tát): “Universal
Goodness;" The bodhisattva Samantabhadra. He represents the practice
and meditation of all the Buddhas, as contrasted to Ma~nju`srii who
represents wisdom and realization. He is the right-hand attendant of
`Saakyamuni Buddha, and is often portrayed mounted on a white elephant. He
serves as an interlocutor to the Buddha in many Mahaayaana suutras.
PHỒ HIỀN CẢNH GIỚI (cảnh giới của địa vị Phổ Hiền): The 'Realm of Samantabhadra.' In Hua-yen
teaching, the realm known by the great faculties of the Single Vehicle
bodhisattva Samantabhadra. The aspect of the reality realm that is perceived
by people who are not yet buddhas is expressed as the realm of
Samantabhadra. This is because Samantabhadra is the bodhisattva of
meditation and practice, which can be explained, as opposed to the realm of
wisdom of Ma~nju`srii which is inexplicable.
PHỤC (mặc, theo, phục tòng):(1) To wear. (2) Clothing. (3)
Follow, listen, go along with. To serve.
PHỤC NHẠN (kính phục): To keep in one's heart. To keep in one's
mind. To remember perfectly.
PHẠN (PHẠM):(1) A transliteration of the Sanskrit brahman. The
ultimate principle, or most elemental substrate of existence in Vedic
religion. Later on, Brahman became personified as a god, and ended up
becoming a guardian deity in Buddhism. (2) A transliteration of the Sanskrit
braahmana, a sage. (3) Pure, holy spiritual. (4) The Sanskrit language.
PHẠM THIÊN:
(Brahma-loka). (1) The 'Brahma-Heaven' in the realm of form. (2) Brahman, which in Indian thought is the substrate of all existence, is converted into a god in Buddhism, and is used to name the First Concentration Heaven -Sơ Thiền Thiên. This is a general term for the three heavens included in it, which are Brahmaa-kaayika -Đại Chúng Thiên, Brahma-purohita -Phạm Phụ Thiên, and Mahaabrahmaa -Đại Phạm Thiên. The term is also often used to denote the Mahaa-brahmaa heaven itself.
PHẠM VƯƠNG:
The King of the Brahma Heaven.
PHẠM HẠNH (hạnh trong sạch): (1) 'Pure practices.' With Phạm (fan) meaning “pure," a term for the religious practices that involve the cutting off of desire. The practices that a member of the brahman caste carries out during his student life. (2) One of
the restraint-disciplines, yama. (3) Pure religious practice. The practices
of discipline of a Buddhist monk. The practice of ridding oneself of lust
and desire.
PHÙ-ĐỔ (chùa chiền): A transliteration of the Sanskrit buddha (Å) or
stuupa ("ƒ). Can also refer to a temple or member of the Buddhist
clergy.
PHÙ-ĐỔ (phiên âm của chữ Buddha [Phật]):(1) A
transliteration of the Sanskrit term buddha. (2) A transliteration of the
Pali term thuupa (Sanskrit stuupa) “ƒ (t'a). (3) The Buddhist
teachings.
PHÙ TRẦN (bụi bặm; danh từ chỉ mọi vật vì tính chất hư giả của chúng): Literally,
“floating dust." All created phenomena. Because of lack of
awareness of our true nature, all things rise and fall haphazardly without
basis.
PHÙ TƯỞNG (nhữmg ý tưởng lăng xăng, bất định):
Floating thoughts; false thoughts.
PHIỀN (bực bội): Trouble, worry, pain, affliction.
PHIỀN NÃO (khó chịu): (kle`sa) (1) Defilement(s), afflictions. Evil
passion, carnal desire. All of the thoughts, words, actions and emotions
which arise and cease based on ignorance and desire which keep human beings
trapped in the cycle of birth and death, and which result in suffering. (2) In the Fa-hsiang school, comprises one of the groups of elements outlined in their doctrine. In this case, the term refers specifically to the six “primary" defilements of covetousness -Tham, enmity-Sân, delusion-Si, pride-Mạn, doubt -Nghi, and wrong view Aùc- kiến.
PHIỀN NÃO CHƯỚNG (trở ngại do phiền não): 'Hindrance due to defilement.' The evil passions of ignorance, anger, greed and so forth prevent one's realization of nirvaana, and therefore are called 'hindrances.' The hindrance due to defilement is named in contrast to the hindrance of what is known-Sở tri chướng.
PHẠM (mắc phải, có tội, có lỗi): To commit crimes;
to be immoral, to break the precepts.
PHẠM TỘI: To commit crimes; to be immoral, to break the precepts.
PHÁT (hiện ra):(1) To arise, to appear [‹N]. To blossom forth. (2)
To give birth. (3) To release (an arrow, etc.); to go, to go out. To emit,
to leave; (4) To open, to reveal (that which was hidden). To make manifest.
(5) To start or begin.
PHÁT ĐỘNG (đề ra, đưa ra): Initiative, first motion. Motive,
active.
PHÁT ĐẮC (khám phá ra):To produce, or gain wisdom, meditative concentration,
etc., within oneself.
PHÁT TÂM (ý muốn làm chuyện gì tốt lành): The arousal of the
thought, or sincere and earnest intention to attain enlightenment,
especially for the sake of saving other sentient beings
(bodhicitta-samutpaada).
PHÁT TÂM TRỤ (Trụ thứ nhất trong Thập Trụ):
The first of the Ten Abidings: The “abiding of awakening
operation." The 'ten faiths' stage of provisionally following to enter
the view of emptiness is completed, the true wisdom of no outflow arises,
and the mind dwells in the principle of absolute reality.
PHÁT HUY (làm cho phát triển, làm cho rõ nghĩa):(1) The spreading of
the teachings. (2) To explain the meaning of the teachings. (3) Exhibition,
demonstration, realization. To manifest, elucidate, develop.
PHÁT DƯƠNG (làm cho hưng thịnh): Make known; spread; popularize.
PHÁT MINH (làm cho ngộ đạo, làm cho rõ):(1) To enlighten, to
clarify. (2) To invent. To explain.
PHÁT TRÍ LUẬN (tên sách): Fa-chih lun. See A-tỳ-đạt- ma Phát Trí Luận
PHÁT-THÚ VỊ (địa vị bắt đầu tu tập):
The starting point of practice.
PHÁT NGUYỆN: To arouse the vow (to save all sentient beings). To arouse
the aspiration for enlightenment, or rebirth in the Pure Land.
PHƯỚC # PHÚC:(1) Fortune, blessing; meritorious virtues, goodness;
meritorious behavior. (2) The good rewards that result from practicing the
dharma. The fruits of good actions. (3) The good karma of the desire realm.
(4) Charity, giving.
PHƯỚC ĐỨC:(1) Beneficial practices; meritorious virtues. All kinds
of good actions and the merit derived from them. The first five of the
paaramitaas, as opposed to the sixth paaramitaa, wisdom.
PHƯỚC HUỆ:(1) Good actions and wisdom. Sometimes called the “two
resources." (2) A reference to the six paaramitaas. Giving, morality, patience, effort and meditation are Phước, and wisdom is Huệ (hui).
PHƯỚC ĐIỀN (ruộng phước): “Field of
blessings;" “field of merit." (1) A reference to the three
treasures: the Buddha, the sangha and dharma; also, one's parents and the
poverty-stricken. These are the objects toward which one should direct
his/her religious practice. (2) The place where people nurture and develop
their meritorious virtues. (3) The practices which lead to enlightenment.
PHÂN (rối rắm):(1) Be mistaken for; be confused with; go astray.
(2) Distract, divert, beguile, evade, conceal. (3) Misleading, ambiguous,
confusing.
PHÂN NHIÊN (bối rối): To be in trouble, difficulty, confusion,
disorder.
PHÂN VÂN (chần chừ): Out of order, in disorder, a mess, be in
confusion, disarranged; in chaos.
PHƯỢC (cột, trói):(1) Arrest, bind, tie, fasten. (2) Binding, bonds,
fetters; therefore, affliction or defilement.
PHỔN (nhiều, phức tạp):(1) Many, compound, multiple. (2)
Frequency, complexity, trouble. (3) Grow thick, be overgrown, be luxuriant.
PHIẾM (trôi nổi, bâng quơ):(1) To float, to drift; set afloat. To
surface, rise to the surface. (2) To call to mind; recall. (3) Widely,
generally.
PHÁI (ngành,
chi phái, môn phái):(1) Division, branch, offshoot, stream. (2) A
group, faction, tradition, school. (3) To cause to go.
PHẦN (đốt, nấu): To burn, to cook.
PHẦN THIÊU (đốt cháy): To set fire to; to burn (up).
PHẠM (luật, mẫu):(1) Rule, law, example, model. (2) A pause, an
end, a stop.
PHẠM VI (trong vòng): Limit, scope, sphere.
PHẬT TÁNH, PHÁP TÁNH: Lèís [w] pi-ching pu-sheng [p] bi4jing4 bu4 sheng1 [k]
pilgyeong bulsaeng [j] hikkyoufushou “Absolute non-arising;" a
description of the condition of absolute reality.
PHÁ (làm cho hư):(1) To refute, disprove, negate, solve. (2) To break, disrupt,
destroy (pratibhaadati, vyutsarga). (3) A trouble-making, or dispute-causing
monk.
PHẠT:
(1) Crime, offense. (2) To punish, to fine. Punishment.
PHIÊN (dịch, lật ngược):(1) To translate. (2) Turn
over, to change, to come back. (3) contradict. (4) To differ. (5) To
convince someone.
PHI (chẳng phải):(1) No, not, is not, not to be; without. (2)
Wrong, bad. A negative. (3) To blame, to condemn, to disown. (4) Reject,
exclude, denounce, disapprove. To negate. to oppose. (5) Mistake, misdeed,
injustice. (6) non-, un-, anti-.
PHI HỌC PHI VÔ HỌC TRÍ (loại trí huệ không do học hay không học): fei-wu-hsu"eh chih [p] fei1 xue2 fei1 wu2 xue2 zhi4 [k]
bihag-bimuhagji [j] higaku-himugakuchi Defiled wisdom; worldly wisdom.
PHI TƯỞNG ĐỊA # PHI TƯỞNG PHI PHI TƯỞNG: See Phi Tưởng Phi Phi Tưởng Xứ.
PHI TƯỞNG PHI PHI TƯỞNG XỨ (một cảnh giới thiền định rất cao dù chưa phải là cứu cánh): A state of meditation where there are no objects
(concepts) yet there is no non-presence of objects. This is the highest
state of the formless realm, and thus the highest existence of the three
realms. It is not yet nirvaana, because there is still a very subtle kind of
thought remaining.
PHI TRẠCH DIỆT VÔ VI (một cảnh giới theo Duy thức):
(apratisa.mkyaa-nirodha). 'Non-analytical cessation.' One of the six
'unconditioned elements (dharmas)' in the theory of the Consciousness-only
school. Extinction of the arising and existence of certain seeds not due to
the power of awakened wisdom. The non-arising of defilements and so forth
due to lack of cause.
PHI BIẾN DỊ (không thay đổi):(1) Unchanging (ananyathaa). (2)
In Saa.mkhya philosophy, unmanifest primordial substance (prakrti).
PHONG (gió):
(1) The wind, a wind (2) Usage, habits, custom. Manner, style, tradition,
taste. (3) Fame, reputation. (4) A teaching, an order. (5) Sexual attraction
between male and female animals. (6) To cool oneself; cool off. (7) Set
free.
PHONG NGUYỆT (gió trăng): The bright moon and cool breezes; the
beauty of nature.
PHI (bay):
(1) To fly, leap, jump. (2) Scatter apart, separate. (3) Go far away, cross
over. (4) Go quickly. (5) Rootless, baseless. (6) Far. (7) Bird(s).
PHI TIỀM TẨU THỰC (chim, cá, thú và cây):Birds, fish, animals and
plants.
PHỈ (chê):
To slander, badmouth, ridicule.
PHỈ BÁNG (chê bai): (apavaadaka). To slander, badmouth, defame.
PHÚNG (ngâm
nga):(1) To chant. (2) To satirize, ridicule.
PHÚNG TỤNG (tụng đọc, trì tụng):(1) Recitation
of the scriptures. To chant the scriptures melodiously; to read with a
tempo. (2) The texts specially used for chanting.
PHONG (nhiều):(1) Rich, abundant, plentiful. (2) Be fertile. (3) Grow,
fertilize, fatten, enrich. (4) One of the hexagrams.
PHONG KIỆM (nhiều ít): Plenty and poverty. Positive and negative.
PHỤ (nương cậy, mang vác, thưa):(1) Negative, minus.(2) Be defeated,
be overcome, succumb to, bow to; to lose. (3) Bear, carry, sustain. Receive,
take, lean on, rest on, rely on. (4) To make, carry, entrust with, charge
with. (5) Embrace, match to, respond to. (6) To go against. (7) Defeat,
vanquish.
PHÍ: (1)
Spend, expend, lay out. (2) consume, waste, throw away, squander. (3) To be
wasted. (4) Expenses, cost.
PHÍ NHI ẨN (làm được nhiều chuyện mà ít ai biết): To
fill many functions yet remain inconspicuous.
PHÚC (lật lại, nghiêng đổ, kiểm lại): (1) To repeat -Phục. (2) To overturn, overthrow, undermine, veto,
disprove. To defeat; on the contrary. (3) To cover over. (4) To sit, as a
bird. (5) To ambush. (6) Check, investigate. (7) To cover; covering, shade.
(mrak.sa). 'concealing'. One of the lesser defilement elements in the
Abhidharmako`sa-bhaasya; one of the twenty secondary defilements in the
doctrine of the Fa-hsiang school. The mental function of covering up one's
mistakes. This element is influenced by the elements of covetousness and
ignorance.
PHỎNG (hỏi, thăm hỏi): (1)
To question, inquire, ask about, ask for. (2) To visit, call on. (3) To
consult.
PHU-TỌA (ngồi bán già hay kiết già): To
sit cross-legged, with the top of one's feet on the thighs. “Lotus
position.”
PHỤ (giúp):
(1) To
help, aid, assist; lend a hand. (2) To make sure. (3) Help, aid, assistance,
support.
PHÙNG (gặp): (1)
To meet, go to meet; to greet. (2) Large, great.
PHỤ (dựa vào): (1)
Attach, connect, join. (2) Come close to, become intimate with. (3) Give in
to, depend upon.
PHÁCH:
Soul; the lower spirit that is attached to the physical body which co-exists
with the higher soul. The earthly aspect of the soul, which one develops in
the earlier part of their life.