DÃ (đúc):(1) To
melt. (2) To fuse metals; to smelt. (3) To seduce, to fascinate.
DANH (tên, nổi tiếng):(1) Name, term, word. The name of something. To name. (2)
Reputation, fame, renown. (3) A counter for the number of people.
DANH TỰ (tên tuổi, chữ nghĩa):(1) “Name and form" (naama-ruupa). (2)
Name, title (nirukti, naaman). (3) Title and words. (4) Provisional name.
(5) The terms and words in Buddhist literature.
DANH NGHĨA (chữ nghĩa, ý nghĩa):(1) Expression, words, speech. (2) Word and meaning;
signifier and signified.
DANH NGÔN CHỦNG TỬ (mầm giống của lời nói, ngôn ngữ):
'Verbal expression seeds.' The complement of 'works' seeds. Seeds in the
aalaya-vij~naana that are permeated by linguistic expression. The direct
cause of the appearance and action of present mental and material phenomena.
DANH THÂN (tên và hình thức, thuật ngữ của Duy thức học):
(1)'Name and form.' (2) 'Gathering of names'; this refers to the existence
of more than one name. One of the three essentials for the creating of
sentences to establish the dharma. One of the 24 Elements Not Concomitant
with Mind in Consciousness-only theory. A provisional element based on the
discrimination of sound.
DUỆ (thông minh, vua):
(1) Intelligent, clear, wise, quick-witted, smart. (2) Emperor.
DUỆ TRÍ (thông tuệ): Wise, farsighted, intelligent.
DUY THỨC (chỉ có thức, chỉ là thức): “Consciousness-only”.
The theory that all existence is nothing but consciousness. See next.???
DUY THỨC TÔNG (tông phái Duy thức): The Consciousness-only sect of Buddhism, which holds to the belief that all things exist as nothing but consciousness. In China, it was called the “dharma-characteristic" school (fa-hsiang -Pháp tướng ). The school of Consciousness-only corresponds to the Vij~naanavaada or Yogaacaara school of Indian Buddhism, which together with the Middle Way (Maadhyamika-Trung luận) school, represented one of the two main branches of Mahaayaana philosophy. Its great teachers in India were Vô Trước -Asanga (fourth century A.D.) and his brother Thế Thân -Vasubandhu. When Asanga's works were first translated into Chinese in the sixth century A.D., the school was known as She-lun -Nhiếp Luận tông, but eventually it was absorbed into the
school of the great Chinese translator-monk Hsu"an-tsang -Huyền Trang (596-664). It was Hsu"an-tsang's school was known as the Fa-hsiang ['dharma-characteristic'] school, after one of the main features of its teachings. The Vij~naanavaadins explained the regularity and coherence of sense impressions as due to an underlying store of perceptions Thức A lại da -(aalaya-vij~naana) evolving from the accumulation of traces of earlier sense perceptions. These are active, and produce impressions similar to themselves, according to a regular pattern, as seeds produce plants. Each being possesses a store of perceptions and beings which are generically alike will produce similar perceptions from their stores at the same time. Its doctrine reduces all existence to one hundred
elements -Pháp: (dharmas) into five divisions, namely, mind, mental function, material, not concomitant with mind and unconditioned, dharmas. According to this school, the external world is created when the aalaya (storehouse) consciousness is influenced ('perfumated') by “seeds" or effects of good and evil deeds.
DUY THỨC BÁCH PHÁP (một trăm loại (thứ, pháp v.v.) của Duy thức: The one hundred elements (dharmas) outlined by the
Consciousness-only school.
DIỆU (tuyệt diệu, áo diệu, thâm diệu):(1) Beautiful, marvelous,
wonderful, subtle, sublime. Exquisite, excellent, fine. (2) Strange,
mysterious, miraculous. Subtle, sublime, inconceivable (ma~nju, sat, su,
nipuna, maadhurya, `sobhana). (3) Pure, immaculate, beautiful (praniita).
(4) Mysterious, hidden, profound.
DIỆU CHÆ (giáo pháp thâm sâu, vi diệu): 'Excellent teaching.'
DIỆU MINH (vắng lặng mà tỏa sáng) # TỊCH CHIẾU: Superb
illumination, excellent wisdom
DIỆU PHÁP LIÊN HOA KINH (tên sách): “Suutra of the Lotus of the Wonderful Dharma"; 7
fascicles, tr. by Kumaarajiiva in 406 A.D. (The Lotus Suutra, translated
into English by Leon Hurvitz, Burton Watson) T 262.9.1c-62b. One of the most
popular and influential Mahaayaana suutras in East Asia; the basis on which
the T'ien-t'ai and Nichiren sects were established. Its title is usually
abbreviated to Fa-hua ching.
DIỆU PHÁP LIÊN HOA KINH ƯU BA ĐỀ XÁ (tên sách): (Skt. Saddharmapundariika-suutra-upade`sa). T. 26, no. 1519-1520. Two fascicles, translated by Bodhiruci and Tan-lin. Usually abbreviated as-Pháp Hoa Luận. A short commentary on the Lotus Suutra
DIỆU SẮC (chỉ cảnh giới [thế giới] vi diệu của bậc Bát địa trở lên):(1) Subtle form,
marvelous form, etc. (2) Superb form, said of the existence in the eighth
bhuumi and above.
DIỆU HẠNH (hạnh vi diệu):(1) Marvelous activity. (2) Correct deeds or
actions; good actions (sucarita). (3) Actions praised by the sages.
DIỆU QUAN SÁT TRÍ (trí Diệu quan sát; 1 trong 4 trí, do thức thứ 6 chuyển thành): 'Wondrous Observing Wisdom,' or 'Wisdom of unerring cognition.'
One of the 'four wisdoms' in Consciousness-only theory. The wisdom that is
gained through transformation of the defiled sixth consciousness. The wisdom
that operates freely, without restriction. The wisdom that fully observes
the object (pratyavek.sa-j~naana). (2) One of the five wisdoms of Dainichi
tathaagata. The wisdom that correctly pursues all things. (3) The wisdom of
turning the wheel of the dharma, explaining the Buddha's teachings to beings
without hindrance.
DỤ (thí dụ, dẫn dụ):(1) To realize, to understand, to apprehend, to be
aware of. (2) To make others aware; to teach, to enlighten. (3) Awareness,
enlightenment. (4) For example..; as compared to ["ä, ỉ ]. (5)
A metaphor, simile, allegory, parable, trope, figurative language. (6) Be
joyful.
DÂM:(1) Desire,
especially sexual desire. (2) The mistaken actions that result from sexual
passion. (3) Sexual intercourse between male and female.
DÂM DỤC:(1) Sexual
desire, one of the 'four desires.' (l~). (2) Sexual intercourse.
DUNG (chứa, chấp nhận, hòa hợp):(1) To put in; to put. (2) Allow, grant,
permit, accept. (3) Contents, interior. (4) Form, looks, appearance, shape.
(5) Receptive, receptivity. (6) Function, use. (7) Container, capacity.
DUNG THỤ (chấp nhận): To contain, tolerate, put up with.
DUNG DỊ (dễ dàng):
Easy, simple, light.
DƯƠNG (nêu lên, đề cao):(1) Give, hand up, lift up, hoist, raise, rise. (2)
To praise, to spread, popularize. (3) A hatchet, axe. (4) A relaxed
countenance. (5) A river in ancient China.
DỤNG THANH (la lên, la lớn): To spread a report, cry out.
DẪN (dắt, rút ra, dẫn chứng):(1) To pull, to lead, to draw out, entice. To
guide, to introduce, to induce. (2) To decline, to withdraw, retire. (3) To
quote. A quote. An introduction to a book.
DẪN CHỨNG (đưa đến giác ngộ): To induce realization. Enlightenment.
DI (khắp, trọn, càng, xa):(1) A long time. (2) To go all around. (3) To function pervasively.
(4) Increase; more and more; increasingly. (5) To finish, end, all.
DI LẶC (Bồ tát): Maitreya (bodhisattva). 'Maitreya', means 'benevolent'. The bodhisattva who will appear in this world to become the next Buddha after 5,670,000,000 years when he ends his life in the Tusita Heaven. According to tradition, he was born into a Brahman family in southern India. His two epithets are Từ Thị “benevolent" and Ajita-A-dật-đa “invincible." He presides over the spread of the sangha, and protects its members. There are numerous Maitreya suutras.
DI THIÊN (đầy trời): All of space.
DĨ (đã qua, xong, thôi):
(1) Already, finished. Before, prior; indicator of the past tense. To come
to an end. Stop. Be stopped. (2) Extremely, very, excessive. (3) Intensive
final particle. Gives emphasis to what precedes: “Indeed!"
“.and that's it!" “Certainly!”
DĨ HẬU (về sau): Hereafter, subsequently.
DUYỆT (vui vẻ, hài lòng):(1) To enjoy, to be happy, be blissful. (2) To happily go along
with.
DUY (chỉ, suy nghĩ về):(1) To think, to contemplate, to reflect on Mưu. (2)
Only-Duy. (3) And, with, is.
DUNG:(1) To employ, to use-Dụng [p]; usage. By means of-Dĩ. (2) Unchanging, eternal, constant-Thường. Harmony. (3) Usual, regular, ordinary, common- Thường. To serve one specific function, or perform one specific duty without change.
DU (lo, xa xôi):(1) Far,
distant. (2) Calm, composed, unhurried, deliberate. (3) Grieve, lament, be
distressed, anxious, apprehensive.
DĨ (qua, hơn, lành):
(1) Increasingly, more and more. (2) Surpass, excel, more, further. (3) To
heal, to cure.
DAO (lắc, rung):(1)
To shake the head or body. (2) Shake, sway, waver, rock, roll, tremble,
DI (vui vẻ, thoải mái):
(1) Happy, joyful. (2) Be happy, relaxed.
DỤNG (dùng):(1) To
use, make use of; employ; (2) To use up; to consume. (3) To; so as to. With, by, thereby; by means of Tợ. (4) To apply, to put into practice. (5)
Function, action, activity. 'Use', 'function'. (1) In Buddhism, as well as the other East Asian philosophies, Dụng is usually mentioned in contrast to Thể (t'i) essence. In this case, “essence" refers to the inner nature of something, while “function" refers to its outward manifest aspects. (2) Enjoyment (esp. of given things)
(paribhoga). (3) Action, function, activity (vrtti, krtya, kriyaa). (4) True
practice; being absorbed in. (5) To necessitate. (6) The ability of the
teacher to instruct the student according to his individual capacity. (7) An
indication of the accusative case (taking something and..).
DO (từ đó, lý do):
(1) Through, using, by means of. (2) As, still, even. (3) From; an
indication of the ablative case. To depend upon; to come from; according to.
(4) That which, whereby. (5) For that reason, therefore. (6) Since. (7)
Reason, cause, ground, basis; depending on.. means, instrument, source,
motive. (8) To follow, permit, allow. (9) At ease; self-possessed. (10)
Relationship.
DO-TUẦN (đơn vị đo lường ở Aán Độ cổ thời, đo về độ dài): A transliteration of
the Sanskrit yojana, an Indian measure of distance. Depending upon the
source, either seven or nine miles, the distance appropriate for one day's
travel for an emperor.
DUY (buộc):(1) Rope,
cord, line, cable. (2) Line, grain, reason, texture, logic. Principle,
rule, norm. (3) To connect, to bind together. (4) To support, maintain,
sustain, keep. (5) Transliteration of Sanskrit vi sound.
DUY MA (tên người) # TỊNH DANH: A transliteration of the name Vimalakiirti, which means 'spotless name', and is translated as Ching-ming -Tịnh Danh etc. Vimalakiirti was a rich man who lived in Vai`saalii, India, and was renowned for his profound understanding of Mahaayaana. According to the Vimalakiirti-nirde`sa-suutra -Duy Ma Kinh, he lived in a small room of ten feet square. Once, when he became ill, the Buddha sent to his place his disciples, headed by Ma~nju`srii, to whom he revealed the profound Mahaayaana meaning.
DUY MA ĐƯỜNG (tên một tự viện ở Nhật): A name for the temple
Koufukuji in Nara, where the Yuima-e takes place.
DUY MA HỘI (hội về kinh Duy Ma, tổ chức ở Nara): The annual
reading of the Vimalakiirti-nirde`sa-suutra held at the Koufukuji in Nara,
for a week beginning on the 16th of the tenth month. This annual meeting had
stopped and was revived by Chihou, who turned it into a meeting for studying
Hossou teachings.
DUY MA KINH: Wei-mo ching -The Vimalakiirti-nirde`sa-suutra. Three translations are extant: the Wei-mo-chieh so-shuo ching -Duy Ma Cật Sở Thuyết Kinh (trans. by Kumaarajiiva; T 475.14.537a-557b), the Shuo wu-kou-ch'eng ching -Thuyết Vô Cấu Xưng Kinh (6 fasc., trans., Hsu"an-tsang. T 476.14.557-587) and the Fo-shuo Wei-mo-chieh ching - Phật Thuyết Duy Ma Cật Kinh (2 fasc., trans. Lokak.sema xŒª. T 474.14.519-536). Of these three Kumaarajiiva's translation has traditionally been the most popular. The Vimalakiirti-suutra is considered to be one of the most profound, as well as literarily excellent of the Indian Mahaayaana suutras. The suutra expounds the profound principle of Mahaayaana and refutes Hiinayaana through the mouth of the layman bodhisattva
Vimalakiirti.
DUY MA KINH VĂN SỚ (tên sách): Wei-mo-ching wen-shu'Commentary on the Passages of the
Vimalakiirti Suutra”, by Chih-i.
DUY MA KINH HUYỀN SỚ (tên sách): Wei-mo-ching hsu"an-shu -The 'Profound
Commentary on the Vimalakiirti Suutra', 6 fasc., by Chih-i. T
1777.38.519-561
DUYÊN (đường viền, lý do, nhân phụ, leo, nương cậy):
(1) Edge, verge, margin, brink. The decorative edging on garments. (2)
Depend upon, rely upon, accord with. (3) Because of, for the purpose of. (4)
Relationship, connectedness. (5) Fate. (6) Conditions, situation. (1) Cause.
Various conditions. (Skt. kaara.na, pratyaya, pratiitya, pratyaya-hetu). (2)
Indirect cause, secondary cause. Associated conditions. All things are
subject to the principle of cause and effect, but there are
conditions/circumstances that aid the causes that produce an effect, which
are called 'indirect causes.' Connection. Opportunity, chance. (3)
Relationship, basis (aarambana, aalambana). (4) Object of cognition, object
of perception; environment, object. (5) To take as an object. To connect
with. The mind facing an object of the external world. To sense, perceive or
cognize. With the meaning of cognition, it refers to the relation of subject
to object, that is, the function of the consciousness cognizing external
objects. (6) Facing the mind. (7) An abbreviation of Cơ duyên, a term for 'sentient beings'. (8) Implement(s). Relationship, affinity, connection.
DUYÊN SỰ (chuyện có liên quan):(1) Things and affairs as conditions--as karma. (2) The
consciousness that fully believes in the perfect connection between cause
and effect. (3) The matters concerned with one's life; the things one has to
do in his/her daily life; one's business. (4) The objects cognized by the mental consciousness. The.??? of the.??? of Consciousness-only; 'Objective aspect.' See Duyên Ảnh. (naka p="119")
DUYÊN ẢNH (hình ảnh có do giác quan tiếp xúc với sự vật bên ngoài): 'Objective images'. The images that are produced when the
subjective part of the mental consciousness cognizes the objects of the
external world. Also called the 'objective aspect'.
DUYÊN LỰ (sự suy nghĩ do ngoại trần gây nên): The thought,
conceptualization that is based on, or conditioned by the six objects. In
Consciousness-only theory it is an explicit reference to the function of the
sixth consciousness to reflect on its (conceptual) objects.
DUYÊN KHÍ:(1)
Conditioned energy; usually conditioned by the four elements or the six
faculties. (2) The aspect of the outer environment cognized by the
subjective view as explained by the Consciousness-only school. The objective
view or realm.
DUYÊN SINH (sinh ra do những tương quan): Produced by causal conditions.
Produced by karma.
DUYÊN TƯỚNG (hình ảnh của sự vật qua nhận thức của giác quan): The cognition of objects by the mental consciousness. The
external appearance of conditions. (pratyaya-lak.sa.na).
DUYÊN GIÁC # ĐỘC GIÁC: (pratyekabuddha); 'solitary realizer', 'self-enlightened one', 'individual illuminate'. One of two kinds of lesser vehicle sages, the other being a 'hearer' (`sraavaka) -Thanh Văn. Also written translated into Chinese as Độc Giác and transliterated as Bích Chi Phật. This practitioner attains liberation without the direct guidance of a teacher by analyzing the principle of conditioned origination.
DUYÊN KHỞI (nương nhau mà sinh khởi): Dependent origination, conditioned genesis,
etc. (pratiitya-samutpaada). Also written in Chinese as Duyên Sinh -.???.
The condition of relationship to something else resulting in arising or
production. To be due to, in the sense of.due to A, B arises. In the
meaning of 'causal production,' all phenomena are given rise to due to the
mutual relationships of countless causes (hetu) and conditions (pratyaya)
and are not independently existent. If all causes and conditions did not
exist, no results or 'fruits' (phala) could come into existence. This is a
basic Buddhist teaching--that all production is the result of mutually
dependent existence. Theoretically this shows the impossibility of a
singular, eternal or truly substantial existence. In terms of practice, the
aim is, in making this cause and effect relationship clear, to release one
from the phenomenal world (of suffering) by removing these causes and
conditions.
DUYÊN KHỞI NHÂN PHẦN: The 'causal viewpoint of conditioned arising.' In Hua-yen
teaching, that which is explained in speech in response to practitioners by
the Buddha who is in the realm of the Ocean Like True Nature (realm of
enlightenment). Also called the “realm of Samantabhadra”. A way of
describing the enlightenment perceived by practitioners who have not yet
achieved Buddhahood.
DẠ (trợ từ), phiên âm của chữ YA:(1) A final interrogative particle.
(2) A transliteration of the ya sound into Chinese. (3) A father. (4) In
Esoteric Buddhism, a term for 'seed'.
DA-XÁ (tên người) # Varamani: Ya`sa. One of the Buddha's early disciples. Originally from
Vaaraanasi, he renounced the worldly life at the age of 24, in pursuit of
enlightenment. Happening to come to the Deer Park, he heard the Buddha
lecture, and followed the five bhik.sus in receiving the precepts. Later,
Ya`sa's wife and parents also became Buddhists. Ya`sa himself ended up
becoming one of the elders of the early Buddhist sangha.
DỤC (muốn):(1)
To desire, to long for, to wish. (2) Desire, lust, passion. Covetous. (1)
Generally means “craving, desire, grasping, deluded attachment;"
(t.r.s.naa, raga). (2) In the Abhidharmako`sa-bhaasya, one the mental
functions: to hope desire, long for; the desire for those objects one takes
pleasure in. (chanda, aa`saya). (3) According to the doctrine of the
Fa-hsiang school, the function of the mind that hopes to receive the objects
that it likes. One of the five “object-dependent" mental state
dharmas. (4) The desire realm (5) The sexual lust between man and woman.
DỤC CẦU (mong muốn): Desire, craving, aspiration. The mind of craving in regard
to all the things of the desire realm.
DỤC GIỚI (cõi Dục: 1 trong 3 cõi): The desire realm. (1) One of the three
realms of existence, in which one's consciousness is subject to the desires
for food, sex and sleep (kaama-dhaatu). (2) A desirous state of mind.
DƯ (trợ từ):
An expression of a question, doubt, surprise or conjecture at the end of a
sentence.
DIỆT (mất đi, chấm dứt, dẹp đi):(1) To finish, end, cease,
wipe out, negate, annihilate. In Buddhism, usually refers to the cessation
of afflictions--thus, nirvaana, or (2) A view of the universe as being
ultimately nothingness, 'nihilism.'
DIỆT ĐỊNH = DIỆT TẬN ĐỊNH (một loại thiền định): The state of concentration that reaches total cessation of mental activity. See -Diệt Tận Định.
DIỆT ĐỘ = NIẾT BÀN = VIÊN TỊCH = NHẬP TỊCH:(1) Nirvaana
(parinirvaana). (2) The complete extinction of all physical and emotional
suffering. (3) The death of the Buddha. (4) Negation, cessation.
DIỆT TẬN ĐỊNH:
The “concentration of cessation”. An extremely deep samaadhi where
the activities of the mind are completely cut off. In Abhidharmako`sa
theory, it is one of the fourteen elements not concomitant with mind, and in
Consciousness-only theory, it is one of the twenty-four elements not
concomitant with mind. When this concentration is practiced, the
mano-consciousness is also extinguished. Then the practitioner can be reborn
into the Highest Heaven. Since this concentration has the power to
extinguish mental functions in the mano consciousness, it is said to be the
concentration practiced by sages. Since low-level practitioners and
non-Buddhists are afraid to extinguish their egos, they do not enter this
concentration of complete extinguishment. It is also called the
'concentration of extinguishing feeling and perception'. The seeds of
'disgusted mind' are established on the basis of this concentration.
DIỄN (trình bày):
(1) To amplify. (2) to speak, lecture, explain. (3) To put on (a
performance, etc.), to do. (4) To perform, play for, dance. (5) To study,
practice.
DIỄN NGHĨA (trình bày ý nghĩa): To draw out and explain the meaning or the real gist.
DIỄN THUYẾT (trình bày bằng lời nói): (de`sanaa) To explain a teaching,
especially before a large assembly.
DO (giống, còn):(1)
Yet, like, similar to; as if; as. Still, even. Especially. A disjunctive
conjunction. (2) To scheme, to plan.
DO NHƯ (giống như):
Well..; just like, the same as.
DO SỰ (chần chừ):(1) Postponement, grace, extension, reprieve, delay. (2)
Slackness. Waver, hesitate, be irresolute.
DU-GIÀ (dịch âm của từ Yoga):(1) A transliteration of the Sanskrit term
yoga, indicating a condition of stilling of the mind and accordance with the
principle of reality. (2) The Yogaacaara school, Indian forerunner of the
Chinese Fa-hsiang school of Buddhism.
DU-GIÀ SƯ ĐỊA LUẬN (tên sách) # DU-GIÀ LUẬN: Yu"-ch'ieh shih-ti lun -Commonly abbreviated as Du Già Luận (Yu"-ch'ieh lun). The Yogaacaara-bhuumi-`saastra. The “Discourse on the Stages of Concentration Practice”. The main text of the Yogaacaara school of Buddhism. One hundred fascicles; translated into Chinese by Hsu"an-tsang. In East Asia the putative author is Maitreya, but according to Tibetan tradition it was Asanga. This text explains spiritual states and practices to be performed in the seventeen stages leading to Buddhahood. T 1579.30.279-882.
DU-GIÀ HÀNH PHÁI # PHÁP TƯỚNG TÔNG # DUY THỨC TÔNG: The Yogaacaara ("yoga practice")
school. Another name for the Fa-hsiang and Consciousness-only schools.
DU-GIÀ LUẬN: Yu"-ch'ieh lun -An abbreviation of Du Già Sư Địa Luận (Yu"-ch'ieh shih-ti lun).
DỊ (khác): ˆÙ [w]
i [p] yi4 [k] i [j] i (1) To differ, to be different. Another, a different
one. To differentiate, to distinguish. (2) Strange, unusual, rare,
inconceivable. (3) Great, excellent, marvelous.
DỊ THỤC (sự sai khác của kết quảso với nguyên nhân): ˆÙ.n
[w] i-shu [p] yi4 shou2 [k] isug [j] ijuku The variance in times and types
of karmic maturation or fruition (vipaaka, vaipaakya)
DỊ THỤC QUẢ (kết quả khác với nguyên nhân): ˆÙ.n‰Ê [w]
i-shou-kuo [p] yi4 shou2 guo3 [k] isuggua [j] ijukuka The unusual or
impossible case where the quality of the effect is different from that of
the cause.
DỊ THỤC THỨC # A-LẠI-DA THỨC (Thức thứ 8): ˆÙ.n¯ [w]
i-shou-shih [p] yi4 shou2 shi4 [k] isugsig [j] ijukushiki The consciousness
which brings various kinds of karmas to fruition. A specially connotative
term for the aalaya-vij~naana (vipaaka-vij~naana).
DỊ SINH (kiếp khác) # PHÀM PHU: [w] i-sheng [p] yi4 sheng1 [k] isaeng [j] ishou (1)
'Worldling,''ordinary person.' The ideograph i (ˆÙ) means to differ, or to
vary. Therefore this term, which literally means “different
birth," or “different existence," is explained as (a) the
ordinary person “differing" from the sage, or (b) the fact that an
ordinary person, due to his/her good and evil acts, is reborn into various
existences, such as heaven, hell, hungry ghost, etc. (2) Worldly, profane.
DỊ SINH TÍNH (từ của tông Duy Thức) (tính chất của phàm phu): [w]
i-sheng-hsing [p] yi4 sheng1xing4 [k] isaengseong [j] ishoushou
(prthagjanatva). The 'nature of ordinary people.' ˆÙ (i-sheng) means
ordinary person, or 'worldling.' (1) One of the 24 elements not concomitant
with mind in Consciousness-only theory. From the first of the ten
bodhisattva-ground stages, the adept practitioner cuts off the seeds of the
deluded view of the three worlds, and possesses the undefiled saintly
nature. Nonetheless, when a sage gives rise to the worldly mind and it
becomes manifest, it is not different from the mind of an ordinary person;
yet, the worldling differs from the sage in that he possesses the seeds of
deluded view. This 'worldling-nature' is something bound to transmigration
and provisionally based on the seeds of defilement. (2) The inability to
gain the path of the sages. (3) A term for the seeds of defilement in
regular people. According to Consciousness-only theory, in the case of those
of bodhisattva nature and undetermined nature, these are the seeds of the
two hindrances of the hindrance of what is known and hindrance due to
defilement, while in the case of those possessing the nature of `sraavaka
and pratyekabuddha, it refers only to the seeds of hindrance due to
defilement.
DỊ TƯỚNG (Tướng Dị trong Tứ Tướng) (Tứ Tướng: Sanh, Trụ, Dị, Diệt): ˆÙ
[w] i-hsiang [p] yi4xiang4 [k] isang [j] isou 'Difference',
'differentiation.' (1) “Changing;" One of the four stages that the
course of all existences, from their arising to their extinction, are
divided into. One of The 'four marks of conditioned existence' lLU¨.
(2) The appearance, or manifestation of difference. When all things are each
seen individually, there are discernable differences (see Z) (paraspara)
(Lankaavataara-suutra). (3) The 'differentiated aspect' ʈÙ. Despite
the fact that both the enlightened world of pure existences and the world of
defiled existences produced by ignorance have true thusness/original
enlightenment as their essence, illusory distinctions are produced through
the defiled mind of sentient beings. Also called “discriminated
aspect”, and “arising and ceasing aspect" (Awakening of
Faith). (4) The appearance of possessing characteristics (Wu-chiao chang).
DI (dời): (1) To move,
shift, transfer. (2) Transfer, change, revolve. (3) To relocate. (4) Allow,
grant, inform.
DƯỢC (thuốc): Medicines,
healing herbs, drugs. To administer medicines.
DƯỢC THỤ (cây thuốc): A medicinal tree; medicinal herb. A metaphor for the teachings of the Buddha, which heal the sicknesses of people. In the kinh Thủ Lăng Nghiêm Tam Muội: `Suurangama-samaadhi-suutra, a metaphor for the `suurangama-samaadhi (T vol. 15, p. 633b).
DỊCH (thay đổi, dễ, quẻ Dịch):(1) To change, to transform. (2) A
reference to the.???, or “Book of Changes." Thus, the art of
studying change-divination. (3) Easy, easily. Simple, simply.
DƯƠNG KỲ (tên của một vị Thiền sư): (1095-1049) A Sung dynasty Ch'an master who was the originator of the Yang-chi branch of Lin-chi Ch'an. He is also known as Fang-hui -Phương Hội, after Mt. Fang-hui, where he lived. See.???.
DẪN = MẪN (tiêu diệt):(1) Be destroyed, exhausted, finished, gone. (2) Dark,
obscure, cloudy.
DÂM (quá độ, dâm dục, mê hoặc):(1) Loose, free, unbounded. (2) Scattered,
confused. (3) To exceed, go to excess, transgress. (4) Lewd, sexy, sexual
desire (T).
DU (biến đổi):
(1) To change, to transform. (2) Dirty, filthy.
DU (bơi):(1) To play;
to sport about; to travel around. To goof off. (2) To float. (3) A person's
name.
DỮ (cùng với):
(1) Take part in, be implicated in, support; to share in, to be present at;
to be concerned about. (2) Give, award, impart, provide, allot, concede,
grant, allow (upasa.mharana, upasa.mhaara). (3) With, by, to, or, and.
Concerning..; in regard to.. (4) To wait for. (5) A particle used to
express doubt or surprise; used interrogatively, generally implying an
answer in the affirmative. (6) Because of; due to; for the purpose of. (7)
Conjunction-and, then, if.
DỰ (saün, tham dự, dự phòng):(1) Previously, beforehand. (2) To deposit, give to
the care of. (3) To be entrusted with; have charge of.
DUNG (hòa tan): To melt,
to fuse, to penetrate, interpenetrate. In Buddhism, this word has become a
technical term for Hua-yen “interpenetration." In this sense, it
is synonymous with Thông: Ê (t'ung).
DUNG NHIẾP # DUNG THÔNG:
Interfused, interpenetrated.
DIỄN (chảy tràn, suy ra):(1) Overflow, run over. (2) To flow. (3) To exceed, go beyond,
go too far. to err. (4) To widen, broaden, stretch out.
DIỄN TỰ (chữ sai): A mistakenly inserted and/or unnecessary word.
DỊCH (chuyển ngữ, giải thích): (1) A reason, an explanation; the
underlying point or meaning. (2) To transmit. (3) To explain, comment on.
(4) To translate.
DỰ (khen, vui): (1)
To praise, to laud. (2) To enjoy. (3) To ascertain, to correct, censure.
DƯỢC (nhảy lên):
(1) To dance, leap about,
jump up. (2) To make dance. (3) Dance, a dance. (4) Run in a lively way. (5)
Run fast.
DU (dạo chơi): (1)
To play, hang out, sport about, relax. (2) To travel, to walk; to go
sightseeing.
DU HÝ (rong chơi): (1)
Play, frolic, sport, romp. (2) To be free and at ease. To arrive to the
condition of Buddhahood and enjoy it.
DAO (xa): (1)
Far, distant. Long. (2) Wander about; roam.
DI: (1)
To leave behind, to save. (2) To forget. (3) Release, drop, let go of,
separate from. (4) To place somewhere. (5) Remains, traces; inheritance. (6)
To give as a present.
DI NGÔN: Will,
testament.
DƯỠNG (nuôi): Nourish,
cultivate, raise, protect, care for--esp. to care for a Buddhist teachers
basic need of food and drink.
DƯ: (1)
Leftover, remainder, remnant; the rest, the other(s). (2) To be extra, to
remain; to leave behind. (anya, para). (3) Heretic(s).
DUNG (nóng chảy): Fuse,
melt, smelt.
DUYỆT (đọc, học, xem kỹ, xem xét): (1)
Review, revise, read, look over, examine. Inspection, revision. (2) Pass, pass through, elapse [Lịch]. (3) Gather, receive, select, collect
[Dung].
DIÊM-PHÙ-ĐỀ: A
transliteration of the Sanskrit Jambu-dviipa. In Indian mythical cosmology,
the great continent south of Mt. Sumeru (which of course includes India).
The implications of this term are various, but one of the most important is
that of Jambu-dviipa as the locus of human existence.
DƯƠNG ÂM: (1)
The sun. (2) The yang principle of existence as opposed to yin (yin).
Heaven, daylight, male, hard, active, etc. as opposed to Earth, night,
female, soft, passive, etc. (3) The south side of a mountain, the north side
of a river.
DỤ (dỗ dành): (1)
To teach and guide. (2) Invite, ask, call for. (3) Provoke, cause.
DỰ (sớm, an vui): (1)
I, myself, the writer. (2) Previously, already. (3) To enjoy. (4) One of the
hexagrams of the I Ching.
DU (leo qua, trèo qua): To
pass over; to exceed, to transgress.
DƯ (xe chở đồ):
(1) A palanquin, a bier;
sedan chair. (2) A cart. (3) A crowd, large number of; many. (4) Carry take
on board. (5) To contain, to hold. (6) The earth; people, public.