Từ Ðiển Phật Học Việt-Anh

TỪ ÐIỂN PHẬT HỌC VIỆT - ANH
Soạn Giả: Viên Thông - Charles Muller

A B C D Ð E G H I K L M N O P Q R S T U V X Y

BẤT LIỄU:(1) Not understanding, not comprehending. (2) Something not clearly expressed. Unmanifest (avyakta). (3) Not comprehending the reason. (4) A fool (abudha).

BẤT ĐẢN KHÔNG: 'Not-only-empty.' A term expressing the idea that while all things are seen as each being empty, their aspect of non-emptiness has not been recognized. Also called 'middle-way emptiness.' Called The 'pervasive teaching of emptiness' by the T'ien-t'ai sect.

BẤT TÍN: 'no-faith,' 'doubt.' The opposite of faith. One of the great defilement elements as listed in the Abhidharmako`sa-bhaasya; one of the twenty secondary defilement elements in the doctrine of the Fa-hsiang school. The action of a mind which is unsettled and does not desire the comfort of the virtue of the three jewels.

BẤT- ĐỘNG-VÔ-VI: 'Undisturbed.' Leaving the perceptions of the third concentration in the form realm, entering into the fourth concentration, where the perception of pain and pleasure is extinguished and only feelings unconnected with pleasure and pain are taken in. One of the six 'unconditioned elements' in Consciousness-only theory. True reality, separated from the motion of pleasure and pain.

BẤT CẬP (không đủ, không đến): Not adequate for; unequal to; not reached.

BẤT KHẢ (không thể): Should not; it won't do; can't be done; is not right.

BẤT KHẢ ĐẮC: 'Unobtainable,' “Unknowable." That which cannot be known, no matter how hard one seeks. In Buddhism, a concrete, unchanging self-entity cannot be found in all of existence (naavadhaaryate, anupalabdhi). (2) Impossible, unattainable, unachievable. (3) Non-existent. (4) The disappearance of the attachment to inherent existence.

BẤT KHẢ THUYẾT (không thể nói):(1) Inexplicable; inexpressible in words (anabhilaapya; nirabhilaapya). (2) The self as neither the same nor different from the five skandhas.

BẤT HÒA HỢP TÍNH: 'Non-harmonization,' 'disharmony.' One of the '24 elements not concomitant with mind' in Consciousness-only theory. In contrast to 'harmonization(Hoà hợp tính). A provisionally established element referring to the capability of all existence for separation, opposition and interference.

BẤT HOẠI (chẳng hư hoại):(1) Indestructible (abhinna, abheda, avinaa`sitva). (2) The second of the ten ranks of the 'ten dedications of merit' (Thập hồi hướng) of the path of the bodhisattva. According to the Fa-hsiang school, the stage where the bodhisattva sees emptiness easily without analyzing existence.

BẤT ĐỊNH PHÁP: 'Undetermined elements.' In the doctrine of the Fa-hsiang school, an element Pháp which does not have a good or evil nature. There are four of these: remorse -Trụy hối, drowsiness -Thùy miên, investigation -Tầm, and analysis -Tứ.

BẤT HẠI: 'non-injury.' One of the ten 'virtue-producing mental function' elements as listed in the Abhidharmako`sa-.sbhaasya, one of the ten 'good mental function' elements in the doctrine of the Fa-hsiang school. The mental function of not depriving others and not harming others. In Consciousness-only, it is a provisionally named function, arising dependent upon the mental function of no-anger

BẤT KHẢ TƯ NGHÌ (NGHỊ) (chẳng thể nghĩ bàn): (1) Inconceivable. That which is beyond contemplation or conceptualization. Beyond linguistic expression (acintya, atarkika). (2) 'No-mind'--the non-existence of the grasping mental functions (graahaka-citta-abhaava). (3) That which cannot be apprehended or thought about (acintya-prabhaavataa).

BẤT TƯ NGHÌ HUÂN (Sự huân tập chẳng thể nghĩ bàn): 'Inconceivable permeation.' The permeation of the pure self-essence of the mind of true thusness by ignorance or wisdom which then appears in the manifest world.

BẤT ƯNG (Chẳng nên, chẳng hợp): Incorrect. Inapplicable. Unreasonable. Not concomitant.

BẤT PHÓNG DẬT (Chẳng buông lung): 'no laxity,' 'vigilance.' One of the ten 'virtue producing mental function' dharmas listed in the Abhidharma-ko`sa-bhaasya; one of the 'good mental function' elements in the doctrine of the Fa-hsiang school. The mental function of resisting evil existences and cultivating good ones. In Fa-hsiang doctrine, it is considered as a provisional element rather than a real one.

BẤT CHÁNH TRI (Chẳng biết đúng): 'Non-discernment,' 'incorrect knowing.' One of the twenty secondary defilement elements in the doctrine of the Fa-hsiang school. The mental action of arising an incorrect view due to a mistaken approach to an object.

BẤT SINH BẤT DIỆT (Chẳng sinh chẳng diệt): 'Neither arising nor ceasing.' Since all existences are empty, there is ultimately neither arising nor ceasing. This is one of the fundamental positions of the Mahaayaana schools.

BẤT THỐI (Không lui sụt): 'Non-backsliding,' 'non-retrogression.' Not to grow weary with, or give up on (akilaasitva, akhinna, akheda). Not retreating, especially in terms of the Buddhist path of practice, which is based on the accumulation of prior merit, or on enlightenment. According to various scriptures, there are various levels of practice which are designated as the 'level (stage) of non-backsliding.' For example, in many Mahaayaana texts, the level designated as 'non-backsliding' is the seventh of the 'ten abodes. But the Yogaacaarabhuumi-`saastra says that the stage of non-backsliding is the first of the ten bhuumis (the stage of joy), and again, the Fo-hsing lun -Phật tính luân says it is the first of the 'ten dedications of merit.'

BẤT THỐI TRU: 'The abiding of no-backsliding.' The seventh of the ten abidings. The stage where one does not backslide from the experience of emptiness, no aspects and no desires. See shih-chu -Thập trụ

BẠN ( đồng hành, bạn bè, cộng sự):(1) To accompany, bring with; be accompanied by; be involved in. (2) Companion, follower, comrade, associate. (3) The audience at a Buddhist sermon.

BỊ ( đầy đủ):(1) Furnish, provide, equip, install, prepare. (2) Have possess, be endowed with. (3) Provision, preparation, preparedness. (4) All, completely, fully.

BÀNG SINH (thú vật): Animals, which are one of the five (or six) destinies (tiryag-yoni).

BÁNG (chê): To slander, to speak ill of. 

BÁT BẤT (Tám chẳng phải): The eight negations of Long Thọ Naagaarjuna. Neither arising nor ceasing, neither eternal nor impermanent, neither one nor many, neither coming nor going.

BÁT NHÂN: Also written Bát nhẫn. The third of the Thập địa: ten bhuumis. The stage of the eight tolerances.

BÁT THẬP BÁT SỬ: (88 sử) (88 thứ trói buộc, chi phối con người): The eighty-eight afflicted mental states of the conditioned world.

BÁT CÚ NGHĨA (nghĩa của 8 câu) 8 câu: The 'eight phrases' which express the Ch'an tradition's self-described fundamental characteristics, which are related to direct perception of reality, rather than academic study: (1) Chánh pháp nhãn tạng -Treasury of the eye of the true dharma. (2) Niết bàn diệu tâm -The subtle mind of nirvaana. (3) Thực tướng vô tướng -True marks are no marks. (4) Vi diệu pháp môn -The extremely subtle dharma-gate. (5) Bất lập văn tự -No establishment of words and letters. (6) Giáo ngoại biệt truyền -The distinct transmission outside of the teachings. (7) Trực chỉ nhân tâm - Directly pointing to the mind of man. (8) Kiến tánh thành Phật -Seeing the nature is the attainment of Buddhahood.

BÁT TẠNG (tám kho chứa): According to Nakamura, these are: Thai hóa tạng, Trung ấm tạng, Ma ha diễn phương đẳng tạng, Giới luật tạng, Thập trụ tạng, Tạp tạng, Kim cương tạng and Phật tạng.

BÁT GIẢI THOÁT: Eight kinds of liberation, based on meditational efforts. These eight can vary according to the text. The set listed by both Nakamura and Soothill is: (1) Nội hữu sắc tưởng, quán ngoại sắc giải thoát; (2) Nội vô sắc tưởng, quán ngoại sắc giải thoát; (3) Tịnh thân tác chứng, cụ túc giải thoát; (4) Không vô biên xứ giải thoát; (5) Thức vô biên xứ giải thoát ; (6) Vô sở hữu xứ giải thoát; (7) Phi tưởng phi phi tưởng xứ giải thoát; (8) Diệt tận định giải thoát.

BÁT BỘ CHÚNG (Tám loài hộ pháp): Eight kinds of beings from Indian mythology. Formerly they were evil, but now having been converted by the Buddha, they protect his dharma. They are: (1) Thiên: devas [gods], (2) Long: naagas (long) [snake kings], (3) Dạ xoa: yak.sas [spirits of the dead who fly about in the night], (4) Càn thát bà: ghandharvas [half-ghost music masters], (5) A tu la: asuras (a-hsiu-lo) [demigods of evil disposition], (6) Ca lâu la: garudas [golden-winged birds which eat dragons], (7) Khẩn na la: kimnaras [neither human nor not human] and (8) Ma hầu la già: mahaa-raagas [snake spirits].

BÁT NẠN (Tám trở ngại lớn): 'Eight difficulties.' Eight circumstances in which it is difficult to see the Buddha or hear his teaching: (1) Địa ngục: The condition of a hell-being; (2) Ngạ quỷ: Hungry ghost; (3) Súc sinh: Animal; (4) Trường Thọ Thiên (cõi trời sống lâu): In the long-life heavens (where life is long and easy); (5) Bắc Cu Lô châu: In Uttara-kuru (the northern continent where all is pleasant); (6) As deaf, blind or dumb; (7) Thế Trí Biện Thông: As a worldly philosopher; (8) In the intermediate time between the life of a Buddha and his successor.

BIỆT: (1) To distinguish, discriminate. Discrimination, differentiation. (vikalpa) (2) Split, be divided, branch off from. (3) Another, different, particular, separate, exception, difference, distinction. (prthak) (4) To teach, or explain separately. (5) Special, exceptional. (naka p="1206")

BIỆT CẢNH (thuật ngữ của Duy thức) (Hoạt động riêng của tinh thần): the ideas, or mental states which arise according to the various objects or conditions toward which the mind is directed. A special mental function that does not necessarily arise through all minds but rather accords to the 'mind-king' only in special situations--a mental function that judges special objects. The complement of the 'pervasively functioning -Biến hành elements. According to the explanation of the Fa-hsiang sect, this group of elements falls under the general category of 'mental function' -Tâm sở elements. Biệt cảnh includes five elements, which are desire - Dục verification -Thắng giải, recollection -Niệm, meditation -Định and wisdom -Huệ.

BIỆT GIÁO (giáo pháp riêng biệt):(1)/(2) Thiên Thai: {T'ien-t'ai meaning--return to this Nakamura 1207}. (3) The 'separate teaching of the Single Vehicle. Transcendent aspect of the single vehicle, that completely transcends the three-vehicle view. This teaching is eventually encompassed in the 'same teaching of the Single Vehicle -Đồng giáo Nhất thừa (t'ung-chiao i-sheng). This teaching is elucidated in the Hua-yen ching.

BIỆT GIÁO NHẤT THỪA: The Single Vehicle teaching that is distinct from the three vehicle teaching. This is a teaching of the Hua-yen ching.

BIỆT PHÁP (pháp riêng):(1) Separate essence or body; a separate phenomenon. (2) In T'ien-t'ai, the “separate teaching" for bodhisattvas Biệt giáo. (3) Any distinct type of teaching--Hiinayaana, Mahaayaana, etc.

BẮC-CÂU- LÔ CHÂU (1 trong 4 châu [theo vũ trụ học Phật giáo Aán Độ]): Skt. Uttara-kuru. The northernmost of the four great continents in Indian Buddhist cosmology.

BẮC UẤT ĐAN VIỆT (# BẮC-CÂU-LÔ CHÂU)

BÁN MÃN NHỊ GIÁO (hai hệ thống giáo lý: Bán [nửa] [Tiểu thừa], Mãn [đầy đủ] [Đại thừa]): The division of the Buddha's teaching into the “half-word" Bán tự (nửa chữ) (Tiểu thừa) teaching and the “full-word" Mãn tự (đủ chữ) (Đại thừa) teaching.

BÁC THÍ (rộng rãi, đánh bạc, thắng): To extend broadly; to reach out everywhere.

BỐC (bói, chọn, chỉ định):(1) To perform divination by heating tortoise shells and interpreting the cracks that appear. (2) Divination in general, foretell. (3) To select, choose. (4) Assign, match to.

BỐC ĐỘ (đoán, phỏng đoán): Conjecture, presume, suppose, guess, speculate.

BÁI (bài ca chúc tụng, ca loại bài ca đó): A song praising the virtues of the Buddha; to sing such a song.

BÁO (Thông báo, đáp lại):(1) Reward, result (phala). Retribution, recompense. (2) To announce, to tell, to inform, to report, to declare. A newspaper. (3) Answer, response, reward, reply. (4) Handle, deal with.

BÁO HÓA PHẬT (Báo thân và Hóa thân Phật): The reward-body buddya (sa.mbhoga-kaaya) and the transformation-body buddha (nirmaana-kaaya).

BÁO ỨNG (Nghiệp lực, nhân quả): The law of karma. The flawless connection of cause and effect.

BÁO THÂN: (Thân Phật do công đức tu hành chiêu cảm)

BÀ GIÀ BÀ (Phật): A transliteration of the Sanskrit bhagavat. A term commonly used to refer to `Saakyamuni Buddha. Bhagavat is a term in ancient Indian religion used to name sages. The term is said to contain six meanings: powerful (ai`svarya); correct meaning (dharma); unaffected by praise (vairaagya); auspicious (`srii); excellent reputation (ya`sas) and liberation (mok`sa). The Praj~naaparamitaa-`saastra attributes four kinds of qualities to the Bhagavat: possession of virtue; possession of discrimination; praiseworthiness and the ability to eradicate defilements. Other texts give other sets of meanings.

BÀ-SA- LUẬN (tên sách): An abbreviation of the title of the A-p'i ta-mo ta p'i-p'o-sha lun. -A-tỳ-đạt-ma Đại- tỳ-bà-sa luận

BÀ-LA-MÔN (một tầng lớp xã hội ở Aán, chuyên về tu hành): Brahman. The pure clerical caste of India.

BÀ (bà già): (1) An old lady; grandmother. (2) A transliteration for Sanskrit ba and bha sounds.

BẢO (quý báu): Jewel, treasure, wealth. In Korean Buddhism, the term is used to designate a small group of Buddhist disciples.

BẢO KHÁNH LÝ (tên sách): One fascicle, written by Dougen. A record made by while he was studying in China with Ju-ching (a Ts'ao-tung master of the Southern Sung).

BẢO TÍNH LUẬN (tên sách): The full Chinese title is written Phật Tính Phân Biệt Đại Thừa Cứu Cánh Yếu Nghĩa Luận, and more briefly as Cứu Cánh Nhất Thừa Bảo Tính Luận. 4 fasc., T 1611.31.813-48. The Chinese tradition gives Saaramati-Hiền Huệ as the author, while the Tibetan tradition lists Maitreya and Asanga as co-authors. The translation into Chinese is recorded as being done by Ratnamati in 511. It is a writing that is representative of the development of tathaagatagarbha thought in Indian Mahaayaana Buddhism. For more detail of its contents, see Phật Điển Giải Đề Sự Điển T p. 144b.

BẢO SỞ (kho báu, mỏ vàng): The Jewel Land, Treasure Land; Jewel Place.

BẢO VÂN KINH (tên kinh): Pao-yu"n chingThe Jewel Cloud Scripture. 7 fascicles, translated by Mandra-Mạn-đà-la tiên. T 658.16.209-240.

Radical 41 Bộ THỐN

BÍCH CHI PHẬT THÂN (thân của Phật Bích Chi [Duyên Giác Phật]): In Hua-yen teaching, one of the ten Buddha-bodies in the realm of understanding. The 'pratyekabuddha-body'.

BỐ (vải, bày ra, sắp đặt): (1) Cotton cloth; linen. (2) To notify, to publish, display. (3) To align, to arrange, to spread out.

BỐ THÍ (cho không): 'giving', 'charity.' The free offering of one's assets based on the wisdom that perceives the emptiness of all existences. One of the 'six perfections'-Lục Ba-la-mật.

BỐ-TÁT (những buổi tụng giới và sám hối ở chùa khỏang hai lần mỗi tháng): A regularly-held monks and nuns assembly, wherein the precepts are read and recited and the clergy practice the confession of their sins. Usually held about twice a month.

BÌNH (BẰNG): (1) Level, flat, peaceful, tranquil, smooth, calm, just, equal. (2) To calm, to bring peace, to subjugate, to end strife, to control, to regulate. (3) Average, ordinary, common.

BÌNH ĐẲNG (bằng nhau, ngang nhau): (saamaanya). (1) “Equality," which, in Buddhism refers to the lack of discrimination between things when they are seen from the standpoint of emptiness. (2) An equal person. Someone almost the same (sadr`sa); equality between high and low (rank, etc.).(3) Transcendence of love, hate, good, evil, etc.(4) Peace, harmony, equanimity. Harmony of the compositional elements of the body.(5) Realm or view of non-discrimination. The absolute reality that penetrates all manifest phenomena. Absolute reality (samataa).

BÌNH ĐẲNG TÍNH TRÍ (1 trong 4 trí, do thức thứ 7 chuyển sang): The 'Wisdom of knowing the nature of (essential) identity. The wisdom of understanding the equality of all things, due to the realization of emptiness. The wisdom of embodying the equality of self and others, transforming the defiled seventh consciousness into wisdom (samataa-j~naana). Depending on this wisdom one arises the mind of great compassion (bodhicitta). It is one of the 'four wisdoms' lq (ssu-chih) in Consciousness-only theory. The four defilements of self-love, self view, pride and ignorance are extinguished.

BÌNH ĐẲNG GIÁO (giáo lý bình đẳng) ¹ KHUẤT KHÚC GIÁO: The “teaching of equality." One of the teachings established at the beginning of the Tang by Dharma master Yin. According to the experience of emptiness, the direct teaching of the equality of all existences, without the use of expedient means.

BÁI (lạy, thăm hỏi người thân): (1) Worship, adore, pray to. Bow, kneel to; show reverence.(2) To seek for, ask for

BÆ (kia): (1) That, the other. (2) He, him.(3) The future, the next world.

BÆ BÆ (này nọ, vân vân): (Pali: tatra-tatra). (1) This and that, one thing and another. (2) All. (3) Mutually.

BỐ (sợ, đe dọa):(1) Fear; be frightened. (2) To threaten, menace, intimidate, frighten.

BỐ MA (làm cho ma sợ): To frighten demons. A Chinese translation for bhik.su “ä‹u (pi-ch'iu). (HPC 7.22a20)

BI (buồn rầu, thương xót):(1) Be sad, sorrowful, mournful; be grieved at. (2) Sad, sorrowful, mournful. (3) Compassion, pity, sympathy.

BÍ (ẩn giấu):(1) Spiritual, wondrous. (2) Secret, hidden, profound. This ideograph is interchangeable with.???, the latter being more common in later works.

BÍ MẬT: (1) Secret, occult, esoteric, mysterious, hidden profound. Not understood by worldly people. (2) The teachings of Mahaavairocana Tathaagata; esoteric teaching. (3) According to Chih-I, one of the four types of the Buddha's teaching, wherein the listener is made to think that only he is hearing the sermon and the level of understanding among those in the audience (who are unaware of each other) is different.

BÍ MẬT TẠNG (giáo pháp Mật tông): The 'secret (dharma) store.' Teachings that unenlightened people cannot easily understand. In the Esoteric Teaching, that which is explained by the dharma-body of Mahaavairocana.

BÍ TẠNG (kho tàng bí mật):(1) 'Secret store.' (2) Tathaagatagarbha. (3) A reference to the.???.

BỐI (lưng, trái với, chống lại):(1) To harbor animosity. (2) Back, behind. (3) To turn the back one, go contrary to. Disobey, defy, rebel against.

BÀN (quanh co, mang đi), BÁT (âm của chữ Pan):(1) Turn, revolve, go round, spin. (2) To carry. (3) to enjoy. (4) Large, great. (5) Transliteration for the Sanskrit pan or van sound.

BÁT NHÃ (trí huệ), tên người dịch bộ kinh Hoa Nghiêm (bản 40 cuốn):(1) The transliteration of the Sanskrit praj~naa and Pali pa~n~naa, meaning “wisdom," but especially the Buddhist wisdom that is based on a realization of dependent origination, no-self, emptiness, etc. Praj~naa is the wisdom that is able to extinguish afflictions and bring about enlightenment. (2) Praj~naa is also the name of an important translator of Sanskrit Buddhist texts into Chinese, his most significant accomplishment being the forty fascicle translation of the Hua-yen ching -Hoa Nghiêm kinh

BÁT NHÃ LƯU CHI (tên người): Praj~naaruci. Translator of Buddhist texts, including the Chieh-t'o-lu ching Giải Thoát Luật kinh.

BÁT NIẾT BÀN (viên tịch): (parinirvaana). Perfect nirvaana. Perfect awakening. The death of `Saakyamuni. The entrance into extinction that removes one from the cycle of sa.msaara. Perfect tranquility.

BA LA YẾT ĐẾ (qua bờ bên kia): (paaragate). A transliteration of the Sanskrit, which means “go to the other shore”. (Heart Suutra)

BỔ (một loại cỏ, dịch âm chữ Bo):(1) A kind of grass. (2) Transliteration of the Sanskrit bo, as used in bodhi.

BỔ ĐỀ (giác ngộ): (bodhi). A transliteration of the Sanskrit/Pali term bodhi, meaning wisdom, enlightenment or awakening. (1) The wisdom of the true awakening of the Buddha. Enlightenment. The function of correct wisdom. The situation of the disappearance of ignorance due to the functioning of awakened wisdom. (2) The wisdom of perceiving the reality-nature. (3) Sublime enlightenment. The expression of enlightened wisdom. (4) An abbreviation of Bồ đề đạo tràng, (bodhi-manda). The place where the Buddha attained his enlightenment.

BỔ ĐỀ THỤ (cây bồ đề): (bodhi-druma) 'bodhi-tree.' (1) The tree underneath which `Saakyamuni Buddha attained enlightenment. The original Sanskrit name of the tree was pippala or asvattha. Since Vedic times, it was known as a tree that possessed spiritual power. (2) A term for awakening or enlightenment.

BỔ TÁT (người tu theo Đại thừa với hạnh vị tha): A transliteration of the Sanskrit bodhisattva, which means 'enlightening being.' (1) Generally speaking, a person intent on the attainment of enlightenment, who has fully altruistic motivations. (2) The bodhisattva is the model practitioner in the Mahaayaana tradition, who dedicates his/her life entirely to the salvation of other beings. This concept is used in Mahaayaana texts to distinguish from the earlier Indian concept of arhat, a being who is also enlightened, but who, according to Mahaayaanists, possesses an inferior, selfishly-attained enlightenment. In this regard, the bodhisattva is said to possess two main characteristics which distinguish her/him from the arhat, and other inferior religious practitioners: a deep sense of compassion for the suffering of all other beings, and a special type of wisdom based on a realization of the nature of the emptiness (`suunyataa) of all existences. The bodhisattva attains his/her enlightenment by arousing the thought of selfless enlightenment (bodhicitta) and practicing the six perfections (paaramitaa) based on compassion (karunaa). (3) The term bodhisattva is also often applied as an honorific title to the great Buddhist teachers of antiquity, such as Naagaarjuna and Asanga.

BỔ TÁT ĐỊA TRÌ KINH (tên sách): P'u-sa ti-ch'i ching - Bodhisattvabhuumi-suutra; 10 fasc.; T. vol. 30. Translated into Chinese by Dharmak.sema Đàm Vô Sấm (T'an wu-ch'en). Also referred to as the Bồ Tát Địa Trì luận and Địa Trì luận. It was originally called a `saastra, and is said to be the teaching of Maitreya as recorded by Asanga. It explains in detail the practices of the Mahaayaana Bodhisattva, especially the Mahaayaana disciplines. In East Asian Buddhism, it is usually classified together with the Suutra of Brahma's Net. It was translated by Gunabhadra into the nine fascicle Bồ Tát Thiện Giới kinh and by Hsu"an-tsang as part of his Du Già Sư Địa luận (Yu"-ch'ieh shih-ti lun). Sanskrit and Tibetan versions are also extant.

BỔ TÁT MA HA TÁT # ĐẠI BỔ TÁT (Bồ Tát lớn): makasatsu -A transliteration of the Sanskrit bodhisattva-mahaasattva. A bodhisattva.

BỔ TÁT BỒN NGHIỆP ANH LẠC KINH (tên sách): P'u-sa pen-yeh ying-lo-ching. 2 fascicles; T 1485.24.1010b-1023a. Translation into Chinese was attributed to Trúc Phật Niệm but later scholarship indicates that it was probably written in China during the fifth or sixth century. In common with the Hua-yen ching, Jen-wang ching, Suutra of Brahma's Net, etc., it discusses the fifty-two stages, the pure precepts, the ten paaramitaas, etc. It was commented on by Chih-i in terms of its relation to the Suutra of Brahma's Net. The only commentary which dealt with this treatise exclusively was the one done by Weonhyo, of which only the second fascicle remains.

BẠC (mỏng, nhạt, xấu, cái màn, góp):(1) Small, trifling, light, insipid, thin, slight. Shallow, shallow-minded. (2) Poor, mean, stingy, contemptuous, careless. (3) To reach to, to extend to. (4) A curtain or screen. (5) To gather. (6) Initial particle--ah, so.

BẠC GIÀ: See next Bạc Già Phạm (po-ch'ieh-fan).

BẠC GIÀ PHẠM (phiên âm của chữ Bhagavan): A transliteration of bhagavaan or bhagavat, meaning “holy one" or “world-honored one"--the Buddha. One of the ten epithets of the Buddha. According to Hsu"an-tsang, bhagavat has six meanings: one who possesses auspicious marks; one who destroys illusion and evil; one who is provided with such auspicious virtues of freedom as the Law, fame, good marks, desire and intelligence; one who has completely understood the Four Noble Truths; one who accepts and maintains various excellent practices and one who has abandoned the wandering of transmigration.

BẠC PHƯỚC THIỂU ĐỨC (phước mỏng đức ít): “Shallow in merit and weak in virtue.”

BIẾN KẾ SỞ CHẤP TÍNH: (pien-chi so-i-hsing). “Unreal and delusory.”

BẠI (hư, làm hư):(1) Become torn, ripped, broken, ragged, rotten, spoiled. (2) To tear, break, rip, ruin, destroy, spoil. (3) To defeat; to be defeated.

BỒN (gốc):(1) Root, source, origin, essence, basis. (2) Rooted in, to find the origin in. (3) Book, document.

BỒN LAI (cội nguồn, xưa nay, vốn là): Original; originally.

BỒN LAI THÀNH PHẬT (xưa nay vốn là Phật, thể tánh vốn là Phật): Original Buddhahood. All sentient beings are originally buddhas, as they are. This phrase is found in a number of East Asian texts, such as the Awakening of Faith and the Suutra of Perfect Enlightenment.

BỒN LAI TỰ TÍNH THANH TỊNH NIẾT BÀN (tự tính chúng sanh xưa nay vốn là Niết bàn thanh tịnh): The nirvaana of the originally pure self-nature. One of the four kinds of nirvaana in the theory of the school of Consciousness-only. The term refers to the principle of true thusness serving as the original nature of all phenomena.

BỒN PHẬN = BỒN LAI: 'Original Share' (in Buddhahood). The aspect of the human being as being originally endowed with the Buddha-nature.

BỒN PHẬN NHÂN = BỒN LAI NHÂN= PHẬT TÍNH: An 'original share person.' A person who has clearly actualized their original endowment of Buddhahood.

BỒN SƯ (vị thầy dẫn dắt mình vào đạo): “Original teacher." The original Buddhist teacher--`Saakyamuni. (2) The found of a certain school. (3) The teacher who originally introduced one to Buddhism; gave him/her the precepts and shaved his/her head.

BỒN MẠT (gốc ngọn): “Roots and branches," thus, beginning and end, essential and superfluous, etc.

BỒN CHẤT = BẢN CHẤT:(1) 'Archetypes'. The essence of things. The original true essence of something reflected in a mirror. (2) In Consciousness-only theory, the medium within the mind for the images that are the result of the transformation and manifestation of various objects by the mind and mental functions. It serves as the objective aspect of the eighth (aalaya) consciousness. The “medium" between the sixth consciousness and the outside world. The variation in the qualities of this aspect accounts for the variation of the power of people's perception.

BỒN TẾ (chân lý): (koti) (1) Original reality; the original essence of all things. (2) The prior condition. Prior, already. (3) The original, absolute truth; true thusness (bhuuta-koti).

BA (sóng):(1) Waves, wavelike (sound waves, etc.) (2) Used for transliteration for the foreign sound pa.

BA-TƯ- NẶC VƯƠNG (vua Ba-Tư-Nặc): King Prasenajit of Kosala, who abode in `Sraavastii of Kosala, and happened to be born the same year as `Saakyamuni Buddha. Together with his wife and son (the crown prince Jeta), he became a lay member of the sangha.

BA-LA- NẠI QUỐC (nước Ba-la-nại, 1 trong 16 tiểu quốc tạo thành Aán Độ cổ thời): An ancient kingdom of central India, which had Benares as its capital. It was one of the 16 major states of ancient India, also called Kaa`sii. In the north part of the city there was the Deer Park at Saarnaath, where `Saakyamuni delivered his first sermon.

BA-LA-ĐỀ- MỘC-XOA (giới luật): A transliteration of the Sanskrit praatimok.sa. (1) Release, or liberation from all afflictions. (2) The body of precepts to be kept by monks and nuns.

BẠCH (trắng):(1) White. (2) Westerly, autumn. (3) Undecorated, plain, simple. (4) Well lit, bright. (5) To say, to speak. (6) In Taoism, the outward manifest world of phenomena.

BẠCH Y (áo trắng, hàng cư sĩ): Literally “white clothes," referring to secular people, who, in ancient India, wore white clothes in contrast to the darker clothes of religious practitioners. (avadaata-vaasanaa, aaraamika). (2) The name of a female bodhisattva in the Chen-yen sect (Paanduraa).

BÁCH BÁT (108): (astattarapada-sata); “one hundred and eight”. A common ancient Indian expression used to indicate a large number of something. For example '108 defilements', '108 dharma-gates', etc.

BÁCH PHÁP (100 yếu tố) (trong tông Duy Thức): 'One Hundred Dharmas' (elements). According to the Fa-hsiang sect all elements are divided into the five ranks of: mind, elements possessed by the mind, form , not corresponding with action, not conditioned. Each of these five are subdivided. In mind -Tâm Pháp there are eight; in 'elements possessed by the mind -Tâm Sở there are fifty-one, which are the five 'pervasive functions', the five 'special environments', the eleven 'good elements', the six 'primary defilements', the twenty 'secondary defilements' and the four indeterminate elements. In the group of form -Sắc Pháp there are ten; in the group that do not correspond with action -Bất Tương Ưng Hành Pháp: 24, there are twenty-four, in the unconditioned -Vô Vi Pháp, there are six. This altogether totals one hundred. The explanation of these elements appears in the Đại Thừa Bách Pháp Minh Môn Luận -Ta-ch'eng pai-fa ming-men lun. 1 fasc., by Vasubandhu; trans., Hsu"an-tsang.

BÁCH LUẬN (1 trong 3 bộ luận của Tam Luận tông): Pai (Po) lun -The `Sata-`saastra. 2 fasc., T 1569.30.168-182a. One of the three main treatises of the Maadhyamika school. It is attributed to Deva- Đề-Bà (Ti-p'o) and is thought to have been written down by Vasubandhu -Thế-Thân. Originally translated by Kumaarajiiva, there are various versions of the text, such as the Quảng Bách Luận. Its discussion centers on the refutation of the aatman concept and other non-Buddhist ideas from the perspective of emptiness.

BÁCH PHI (đủ thứ lầm lẫn, đủ thứ tranh cãi): “One hundred negations." All kinds of doubts; all kinds of arguments.

BÁCH HÀI ĐIỀU THÍCH (thân tâm thoải mái): Every part of the body in perfect condition. (Viên Giác Kinh T. 842.17.919b.)

BÀN (mâm, khay): Shallow bowl, platter, tray.

BÀN CĂN THÁC TIẾT (gốc rễ lộn xộn, chỉ một đầu óc lộn xộn): A tree with the “roots all twisted up and the knots all pushing into each other." A metaphor for the complications of the deluded mind.

BÍ (ẩn giấu):(1) Spiritual, marvelous. (2) Hidden, secret, recondite. This ideograph is a later version of âO, which has the same pronunciation and meaning.

BẨM (thưa, nhận lệnh):(1) To petition, to state. (2) To receive commands. (3) Natural endowment, inherent, inborn.

BỒNG HÁT (đánh hét): “Stick and shout." Two methods developed in T'ang dynasty Ch'an which were used in the instruction of students. Te-shan was famous for the stick and Lin-chi was famous for the shout.

BỆNH (bịnh):(1) Get sick, be sick, suffer from. (2) Illness, disease, sickness, grief, distress, worry, anxiety, affliction, bad habit, weakness, passion.

BỆNH QUYỆN (mệt mỏi): (aklaanta-kaaya). To tire of, to give up on.

BÍCH NHAM LỤC (tên sách) (do Viên Ngộ Khắc Cần viết): Pi-yen lu -The “Blue Cliff Record." A collection of one hundred k'ung-an, originally compiled by the 4th-generation Yu"n-men monk Hsu"eh-tou chung-hsien (980-1052) and later commented on by the 11th century monk Yu"an-wu k'o-ch'in (1063-1135). Considered as an outstanding representative of Ch'an literary quality, this text became a central object of study for later kuan-hwa practitioners. In it are included 100 “cases" for k'ung-an practice; translated into English by Thomas and J.C. Cleary. T 2003.48.139a-292a

BẨM (thưa): (1) To petition, to state. (2) To receive commands. (3) Natural endowment, inherent, inborn.

BỔNG (cỏ bồng, rối):(1) Mugwort or raspberry found growing sporadically among hemp. (2) Overgrown, tangled, disheveled, confused.

BIẾN (đổi thành, hóa ra):(1) To change, to transform (parinaama). (2) Transformation from the aalaya-vij~naana. (3) To become something different.

BIẾN TÁC (hóa ra): To make, or do a transformation. To change form. To appear by means of inconceivable power.

BIẾN HÓA (hóa ra, biến thành):(1) The transformation of things. (2) The transformation of myriad forms in manifesting appearances. (3) Manifest through supernormal power. (4) The mind that discriminates all objects as having inherent existence (sixth and seventh consciousnesses). (5) The third of the four kinds of reality-bodies of the Buddha, according to the school of consciousness-only.

BIẾN HÓA THÂN # HÓA THÂN # ỨNG THÂN: (nirmaana-kaaya); 'transformation body.' See Hóa Thân. One of the three (or four) bodies of the Buddha. Also related in meaning to 'response body' Ứng Thân.

BIẾN HOẠI (thay đổi và suy tàn): (viparinaama-dhaarmiin). Change, decay-resulting in suffering. Biến( pien) refers something which has changing form Hoại (huai) refers to the fact that one cannot establish a basis dependent upon external things, because of the understanding of continual change of shape and form.

BIẾN DỊCH (thay đổi): To change, to transform (parinaama, viparinaama).

BIẾN DỊCH SINH TỬ (hình thức luân hồi vi tế) # PHÂN ĐOẠN SINH TỬ: “Miraculous sa.msaara." The sa.msaara experienced by enlightened bodhisattvas, as opposed to the “fragmentary sa.msaara" experienced by unenlightened people.

BIẾN HIỆN (hóa ra): (pratihaarya). The transformation and manifestation of form.

BIẾN DỊ (đổi thay): (1) To change, become different. (2) Change, transformation (vikaara, vikrti).

BIẾN (khắp): (sarvatraga) Everywhere; all pervasive. To pervade, to extend. Universal.

BIẾN THU (bao gồm): “mutual inclusion." Two things including one another. For example, at the same time water includes waves, waves include water.

BIẾN MÃN (khắp cả:): (1) Extend, spread, prevail, pervade, fill. (2) To be pervaded, spread, extended, filled (vyaapana, aapuuryate).

BIẾN HÀNH (vận hành khắp cả) (thuật ngữ của Duy Thức): 'Pervasive operation.' In the doctrine of the Fa-hsiang school, the mental function that goes and operates in all places. That is, a function where defilements are not limited to a specific object, but act with all external elements existent in one's own realm or environment. They are always present. This group of elements falls under the general category of caitta -Tâm Sở elements, and includes the five elements of volition -Tác ý, contact -Xúc, sensation -Thọ, perception -Tưởng and thought -Tư.

BIẾN KẾ (suy lường khắp cả): (parikalpanaa) 'All pervasive calculation.' Imagination, conceptualization, calculation. Subjective ideation. Our deluded conceptualization about the world and ourselves. In the doctrine of the Fa-hsiang school it is divided into which is the subject, the calculating mind, and, which is the calculated, dependently arisen, existence.

BIẾN KẾ SỞ CHẤP TÍNH (tính chất của sự hiện hữu do suy lường): (parikalpitah-svabhaava). The nature of existence produced from attachment to all-pervasive discrimination; the existences produced from one's illusory attachment and falsely considered to be real. One of the 'three natures' in Consciousness-only theory. The nature of existence dependent upon arbitrary conceptualization. An example of this is when the manas-consciousness (seventh consciousness), reflecting on the aalayavij~naana, considers it to be an eternal “self”, or when one sees a rope, and considers it to be a snake. Thus, this term refers especially to the situation where the mind gives rise to objects that have no real substance. Mistaken conceptualization. Imagination.

BIỂU (bề ngoài, biểu lộ ra):(1) The face, outside, surface, outward appearance, external form. (2) Superficial. (3) To manifest, display, express (outwardly); clarify. (4) A sign, an index, a chart. (5) An example, a sample.

BIỂU (bày tỏ):(1) [For the Buddha] to explain matters clearly to the audience. (2) [For the Buddha] to state, at the outset of a sermon or practice session his intention for the assembly or the three treasures. (3) To state to the Buddha.

BỒ (sửa, thêm vào, tăng thêm):(1) To repair, to patch, to add to; to mend. (2) Supplement, compensate for. (3) To help, to aid. (4) To fill up; fill in. (5) To grant, confer; invest (a person with authority).

BỒ ĐẶC GIÀ LA (nhân), chỉ con người nói chung để phân biệt với pháp: Skt. pudgala The individual, individual existence Nhân.

BỒ ĐẶC GIÀ LA VÔ NGÃ # NHÂN VÔ NGÃ: Skt. pudgala-nairaatmya; see Nhân Vô Ngã.

BỒ XỨ (thành Phật kế tiếp): The next Buddha.

BÙI HƯU (tên người): Pei Hsiu (797-870) An eminent T'ang political figure noted for his deep involvement with Buddhism. He was from Meng-chou chi-yu"an -Mạnh Châu Tế Nguyên ; styled Kung-mei Công Mỹ. He received the Recommended Scholar degree around 823 C.E. and in 828 he became censor-inspector. He spent much time with Tsung-mi studying Hua-yen teaching, becoming somewhat of an expert in its doctrine. In 842 he became the provincial judge of Chung-ling in Hung-chou where he visited Lung-hsing monastery regularly in order to study with the famous Ch'an master Huang-po Hsi-yu"n -Hoàng Bá Hy Vận. Subsequently he was transferred to Yu"an-ling in Hsu"an-chou where he again had the opportunity to be instructed by Huang-po at K'ai-yu"an monastery. Later he was promoted to Minister of Revenue and Circuit Superintendent. In 859 he became the Grand Secretary of the Board of Revenue and was later requested to become Grand Secretary of the board of Civil Affairs, as well as tutor to the heir apparent. He wrote several Buddhist works, including prefaces to Tsung-mi's writings and the Record of the Sayings of Huang-po - Hoàng Bá ngữ lục. (ui p="860")

BÙI TƯỚNG CÔNG: “Minister P'ei" of the T'ang. See Bùi Hưu (Pei Hsiu).

BIỂN (nhỏ hẹp): A small area; narrow; small clothes, a small territory; a small measure; limited consciousness). (2) Short-tempered.

BÍCH-CHI PHẬT: The transliteration of the Sanskrit pratyekabuddha, usually translated into Chinese as Duyên Giác ("enlightened by contemplation on dependent origination") and Độc Giác ("self-enlightened"). One of two kinds of lesser vehicle sages, the other being a 'hearer' (`sraavaka) Thanh Văn. This practitioner attains liberation without the direct guidance of a teacher by analyzing the principle of conditioned origination.

BIỆN (phân biệt, giải quyết):(1) Accomplish, achieve, carry through with. (2) To distinguish, to differentiate, esp. through speech. (3) Discern, discriminate, know, understand. Often used interchangeably with Biện (pien).

BIỆN (giải quyết, giải thích):(1) Treat, deal with, handle, manage. (2) Prepare, furnish. Equip, adjust. (3) Endeavor, strive. (4) To finish. (5) To explain.

BIỆN ĐẮC (giải quyết): To manage, to handle.

BIỆN KHẲNG (khẳng định rõ ràng): Discern, discriminate, know, understand. To ponder something until it become completely clear.

BIỆN ĐẠO (giải quyết vấn đề tu hành, tu hành): To apprehend the way; to exert oneself in the practice of the way (enlightenment).

BIỆN (giải thích, tranh luận):(1) Explain, teach (de`sanaa, pratibhaana). (2) Accomplish, achieve, carry through with. Often used interchangeably with Biện (pien). (3) Argue, dispute, discuss. To clarify in words.

BIỆN TRUNG BIÊN LUẬN (tên sách): Pien chung-pieh lun - Madhyaantavibhaaga-bhaasya; 3 fascicles, T 1600.31.464-477. Hsu"an-tsang's translation of the Madhyaantavibhaaga-tiikaa, which is more commonly known by the name applied to Paramaartha's translation of the same text, the Trung Biên Phân Biệt Luận (T 1599.31.451-463). Probably the results of the combined efforts of Maitreya, Asanga and Vasubandhu, this is one of the fundamental texts of the Yogaacaara (Consciousness-only) school.

BIỆN TÀI (hùng biện, nói hay):(1) Eloquence. (2) Discernment.

BIÊN (ranh giới, mé, bên): (paar`sva, antya, anta). (1) Outer edge, border, extreme limit. (2) Extremes in ways of conceiving the universe, such as regarding it to be eternal, or to be ultimately non-existent, etc. Extremely subtle explanation. (3) Side, beside; close to. Region, place.

BIÊN TẾ: (1) A limit; bounds. (2) The end; the extremity.

BIÊN KIẾN: (antagraaha-drsti). 'extreme view.' One of the five 'wrong views' Aùc Kiến. The view that consists in going too far to one extreme, believing in eternalism, or to the other side, that of nihilism, concerning existence.

BẢO (no, thỏa mãn, đầy đủ):(1) To be sated; be satisfied; eat one's fill.

BÌNH (phê bình): To arrange, to criticize, comment on. A commentary; a critique.

BẦN (nghèo): (1) Be poor, in poverty, without possessions. (2) Insufficiency, lack.

BẠT- ĐỀ-HÀ  A-THỊ-ĐA-BẠT-ĐỂ: Also written Ba Đề Ha -Batsudaka. See A-Thi-Đa- Bạt-Để.

BỘ: (1) Part, section, division, group, team, club. (2) To divide, separate, form a faction or group. (3) A government office; administrative unit.

BÁT (đồ đựng thức ăn khi đi khất thực): A bowl. The bowl that a monk uses when he goes begging for food.

-ooOoo-

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