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

AI (buồn, đồng cảm):(1) To sympathize with, to pity, to wail, to mourn. Alas! (2) Grief, sorrow, misery, compassion. (3) Beloved, dear.

AI THÁN (buồn than): Sadness, mournfulness.

AN:(1) Quiet, still, peace, tranquility. (2) Contented, at ease, to rest in. To be at repose. (3) To pacify, to soothe, to settle. (4) To place, to fix at, to arrange. (5) Used to transliterate the foreign sound “an." (6) Constancy, continuity, composure; to endure. (7) To place or put. (8) A question marker, an interrogative: How? Why? Where?

AN TRỤ (TRÚ):(1) Existence, subsistence (sthiti). (2) To commit, or yield up mind and body; to pacify mind and body. (3) The bodhisattva's meditation. (4) Someone who pacifies mind and body--a buddha. (5) To live peaceably.

AN THỌ : To dwell contentedly on one's own native soil. To be contented somewhere.

AN CƯ: 'peaceful dwelling.' A meditation retreat. Originally the rainy season of three months, from the 16th of the fourth month to the 15th of the 7th month, during which monks stay in their monasteries, concentrating on study and practice. These dates vary for later sects, but it is still a period of time for the monk to remain in the monastery to do concentrated study and practice.

AN HUỆ (tên người): An'ne Sthiramati; an Indian master of the Yogaacaara school (7th century A.D.); one of the ten great masters of the Consciousness-only school. Extant works by him are the Treatise of Collection of Mahaayaana-Abhidharma (16 fascicles); the Extensive Treatise on the Five Aggregates in Mahaayaana (one fascicle); and the Treatise on the Middle View of the Great Vehicle (18 fascicles). He is known for refuting the theories of Sa.mghabhadra-Chúng Hiền through his treatises on Abhidharmako`sa and Vasubandhu's Consciousness-only in Thirty Verses. Discoveries of Sanskrit texts by later scholars led to his being considered an important Consciousness-only master. He established the theory of “self witnessing aspect"-Tự chứng phần

AN LẠC: (1) Peace of mind (sukha). (2) Relaxation of the body. Pleasure, bliss, harmony.

AN THÁI: Peace, serenity.

AN LẬP: To set up, establish, provisionally establish. Especially used in reference to language which, although it is transcended by the real, must be provisionally established. (pratisthaa, pratisthita, ropana, vyavasthaana, sannive`sa). (naka p="26c")

AN TRÍ: (1) To leave (something) peacefully as it is. To put something in its place. (2) Enshrinement, installation (of an image, etc.)

AN TRU Ù: To sit at ease.

AN ẨN: (1) Calm tranquility (yoga-k.sema, `siva). (2) Ease, comfort. (3) Great prosperity or well-being (param-bhaava).

AN DƯỠNG: An alternative term for Amitaabha's Pure Land. Synonymous with.??? (chi-yu"eh). The person is at ease and well-nourished. (naka p="25b")

A TĂNG KỲ:;: A-tăng-kỳ

ẤN (cái ấn (khuôn dấu hồi xưa), in, chứng nhận): (1) A seal, a stamp. (2) A mark, an indication, a trace. (3) In Buddhism, the stamp of approval of sufficient enlightenment to be allowed to teach.

ẤN KHẢ (ấn chứng về ngộ đạo của thầy cho trò): Approval of the enlightenment of the disciple by the teacher, thus acknowledging the disciple's ability to be a teacher in his own right.

ÁO (thâm sâu): (1) The southwest corner of the house, where the family shrine is. The most rear, or inside part of the house; bedroom. (2) Deepest, hidden, most internal part. Core, kernel.

ẢNH (hình ảnh):(1) Shadow. (2) reflection, shape, form, image, as it appears in a mirror. (2) The light from the moon or a lamp.

ẢNH HƯỞNG (hình ảnh và tiếng vang):(1) 'shadows and echoes'; shape and sound. (2) Influence, traces.

ẢNH TƯỢNG (hình và bóng): As 'image and shape', this term refers to the lack of self-nature of phenomena. (2) In Consciousness-only theory, the term refers to the various images manifested in the mind due to discrimination. The complement of Bản chất. I.e., colors and shapes, etc., as perceived by the eye consciousness.

ÂN: Love, affection, compassion.

ÂN ÁI: (1) Affection (for one's parents, spouse, child, etc.). (2) That which is desirable, pleasant. (3) Affection, attachment, covetous affection, deluded attachment. The eighth of the twelve factors of conditioned arising.

ÁC (ác độc) hoặc Ố (ghét):(1) [e, o, ak, aku] Evil, bad, wrong, vice, wickedness. Immoral, malicious, injurious, detrimental. (2) [wu, o] To dislike, hate, detest. (3) Where? How? In what? Interjection.

ÁC KIẾN (quan điểm sai lầm, nhận thức lầm lạc): (d.r.s.ti) 'wrong view.' One of the six primary defilements in the doctrine of the Fa-hsiang school. This primary defilement is a stored knowledge that arises from a misconception of the real characteristic of existence, that is, that it possesses an inherent self-nature.

ÁI (yêu): (1) To love, to like, to be attracted to, to feel affection for, admire, appreciate. (2) Love, affection, especially the love between wife and husband, parents and children, etc. (3) Craving, desire -Tham dục, khát ái; attachment, grasping. Activity that is based on blind craving or deluded attachment. (4) The eighth of the twelve limbs of conditioned arising. (5) Attachment to one's own possessions. (6) Conditioned. (7) Compassion.

ÁI TÂM (tâm yêu): The mind of desire and attachment.

ÁM (tối tăm):(1) Dark, unlit, unclear. (2) Pitch dark, total darkness. (3) Invisible. (4) Stealthily, secretly, quietly. (5) Memorize; recite from memory.

ÁI TÍCH (tiếc rẽ, ganh tî):(1) Sorrow of parting; to be reluctant to separate. (2) Jealousy, envy.

ÁNH (phản chiếu):(1) To reflect, to mirror. (2) Be reflected, be mirrored, be imaged. (3) To match, to suit. To cover or conceal. To take, snatch, deprive. Absorb.

ÁN (cái bàn, trường hợp, xét):(1) A desk, table, stand. (2) To guide. (3) A case, a complaint, as situation. (3) To think, contemplate, decide.

ANH-LẠC KINH # KINH ANH -LẠC # BỔ TÁT BỒN NGHIỆP ANH- LẠC KINH: Ying-lo ching. See Bồ Tát Bổn Nghiệp Anh Lạc Kinh

A-TU-LA: Sanskrit asura. A type of demi-god; one of the ten beings living in the different states of existence and one the eight supernatural beings who protect Buddhism. Originally a Hindu god, Asura became an evil spirit who is constantly engaged in fighting with Indra. In Buddhism, asura are generally considered evil and fearsome spirits fond of fighting, but some of them are good and protect Buddhism.

A-TĂNG- KỲ (một con số rất lớn, không thể đếm được): (asa.mkheya). A transliteration of the Sanskrit term. Incalculable, a great number. According to the Yogaacaara school, a bodhisattva practices for three incalculable eons before becoming a Buddha. This practice begins from the 'ten abidings'.

A-THỊ- ĐA-PHIỆT-ĐỂ (tên sông) # BẠT-ĐỀ HÀ: The river Ajitavatii which runs through Ku`sinagara. It was on the western bank of this river in `Saala Forest where `Saakyamuni entered into nirvaana. Also written Bạt Đề Hà -Batsudaka.

A-LẠI- DA THỨC # THỨC THỨ 8 # TÀNG THỨC: (aalaya-vij~naana). “Storehouse Consciousness." Also known as the 8th Consciousness. According to the school of Consciousness-only, human beings have a deep consciousness which is the actual subject of rebirth, and is mistakenly taken to be an eternal soul or self by the other consciousnesses. It is in the aalaya-vij~naana that the impressions of action and experience are stored in the form of “seeds" Chủng Tử, and it is these seeds which engender further experiences according to the individual situation. Also see A-Lại-Da Thức and Duy Thức.

A DUY VIỆT TRÍ (bất thối chuyển): A transliteration of the Sanskrit avaivartya, which means the “stage of non-backsliding.”

A-MA- LẶC (vô nhiễm): (aamalaka). Undefiled, pure, immaculate. Suchness, reality.

A-TỲ- ĐÀM # A-TỲ-ĐẠT-MA (Vô-Tỷ-Pháp, luận): (abhidharma) (1) Study and investigation of the buddha-dharma. (2) Treatises explicating the content of the suutras. Also commonly written as A-Tỳ-Đạt-Ma. See next.

A-TỲ- ĐẠT-MA: (abhidharma). A transliteration of the Pali abhidhamma and Sanskrit abhidharma. Translated into Chinese as Đại Pháp, Vô Tỷ Pháp, Đối Pháp. (1) The name given to the classical texts which are explication, exegeses, notations and researches on Buddhist doctrine. Literally “concerning the dharma." (2) In early Buddhism, one of the three categories of Buddhist doctrine, along with suutra -Kinh (ching) and vinaya -Luật (lu). (3) In many later Mahaayaana works, the term abhidharma refers to Hiinayaana teachings. (naka p="8")

A-TỲ- ĐẠT-MA-CÂU-XÁ LUẬN (tên sách) do Thế Thân viết: A-p'i-ta-mo chu"-she lun Abhidharmako`sa-bhaasya [Abhidharma Storehouse Treatise], by Vasubandhu. 30 fasc., trans. between 651 and 654 by Hsu"an-tsang. T 1558.29.1-160. A comprehensive treatise discussing the doctrines of Hiinayaana. This text includes detailed analysis of the action of human consciousness in its relationship to the environment, as well as the transformations that occur in the process of meditation practice. Its doctrines would contribute to the development of the theories of the school of Yogaacaara.

A-TỲ- ĐẠT-MA ĐẠI-TỲ-BÀ-SA LUẬN: A-p'i-ta-mo ta-p'i-p'o-sha lun -Abhidharma-vibhaasaa-`saastra. 200 fasc., by Kaatyaayaniiputra (Ca-Đa-Diễn-Ni-Tử); Translated into Chinese by Hsu"an-tsang between 656-659. T 1545.27.1a-1004a. Probably composed in Kashmir around 100 AD. It is a philosophical treatise of the Kashmir Sarvaastivaada sect which argues against the theories of various other sects. It does this as a commentary on the Fa-chih lun -Phát Trí Luận.

A-TỲ- ĐẠT-MA PHÁT -TRÍ LUẬN: A-p'i-ta-mo fa-chih lun20 fasc., by Kaatyaayaniiputra Ca Đa Diễn Ni Tử, trans. Hsu"an-tsang. T 1544.27.918-end.

A-DU-GIÁ # A-DU-XÀ: Ayodhyaa. See A-Du-Xà below.

A-LA-HÁN: arhat. (1) Literally, “foe destroyer," or “worthy of respect." In earlier Indian Buddhism, the arhat was the most respected figure in the Buddhist community, one who had attained nirvaana, who had severed affliction and would not be reborn into the world of suffering. In most East Asian (Mahaayaana) Buddhist writings however, the arhat, along with the pratyekabuddha, serves as a foil for the Mahaayaana teacher, who disparages the Arhat's “lower vehicle" practices for being self-centered and incomplete in the wisdom of emptiness. (2) The Buddha. One of the ten epithets of the Buddha. (3) The highest rank of attainment in Hiinayaana Buddhism; one who has cut off all afflictions and reached the stage of “nothing left to learn." The fourth and highest stage of the `sraavaka path.

A NẬU ĐA LA TAM MIỆU TAM BỔ ĐỀ (Vô Thượng Chánh Đẳng Chánh Giác): A transliteration of the Sanskrit anuttaraa-samyaksa.mbodhi. “Supreme Perfect Enlightenment.”

A NHÃ KIỀU TRẦN NHƯ (tên người): Aaj~naatakaundinya. One of `Saakyamuni's first five disciples who heard his first sermon at the Deer Park. `Saakyamuni later praised him for having attained the “dharma-eye -Pháp nhãn." Often simplified as Kiều Trần Như (Kaundinya).

A-LAN-NA: A transliteration of the Sanskrit ara.nya and Pali ara~n~na. (1) The literal meaning is “forest" “woods" or “wilderness," but (2) it refers to the forest as a quiet place of practice for the religious seeker, neither too far, nor to near from the centers of population. (3) By association, it can also refer to a hermitage or meditation hut of a religious practitioner. (naka p="11d") (4) Cessation, quiescence. (HPC 7.49b) (5) A forest-dweller. One who practices meditation in the quiet of the wilderness. Translated into Chinese as Vô Tranh Thanh (aaranyaka).

A-DU-XÀ (địa danh): Ayodhyaa, capital of Kosala, a onetime center for Indian Buddhism, presently called Oudh. Ayodhyaa literally means 'no conflict.' It was a long-time center for ancient Indian culture and many famous Indian masters such as Vasubandhu, Asanga, etc. are said to have stayed there. Also named as the site for the preaching of the `Sriimaalaa Suutra -Thắng Man Kinh.

A NA HÀM (Bất lai, Bất hoàn, quả thứ ba trong Tứ quả Thanh Văn): “Non-returner." A transliteration of the Sanskrit anaagaamin, translated into Chinese as sỊ or sỊ. A Hiinayaana sage who has fully severed the afflictions of the desire realm and will not again be reborn in this world. The third of the four fruits of the `sravaka path.

A-NA-ĐÀ TẨN-TRÀ-ĐÀ (Cấp Cô Độc): Anaathapindada. See Cấp Cô Độc.

A-NA- LUẬT (tên người): A transliteration of the Sanskrit Aniruddha, one of the ten principal disciples of `Saakyamuni, known for his possession of the divine eye.

A-NAN-ĐÀ (tên người): Aananda, one of `Saakyamuni's ten primary disciples. He is said to have had a perfect memory and thus was capable of recalling all of the Buddha's sermons. At the time of Buddha's death he had not yet attained enlightenment, and only achieved this following the exhortations of Kaa`syapa, `Saakyamuni's successor. After his enlightenment, the rest of the sa.ngha allowed his recitation of the suutras. Thus all the scriptures are said to have been recorded from the mouth of Aananda, who begins each recitation with “Thus I have heard..”

ẨN: (1) Hidden, concealed, mysterious, secret, private. To hide or conceal. To make or keep secret. Deep, dark. (2) Painful, sore, grieved.

ẨN PHỤC (ẩn núp): To conceal oneself. To lie hidden.

ẨN LIỆT HIỂN THẮNG THỨC (thức che xấu nêu tốt): The 'consciousness of covering the inferior (mental functions) and manifesting the superior.' The fourth of the five levels of apprehension of the principle of consciousness-only. In this level there is a covering of those of the distinctive mental faculty elements Tâm Sở which are considered inferior, and a manifestation of the mind's basic functioning Tâm Vương. The four aspects Tứ Phần of mental function are not only present in the overall cognitive function, but are also present in the distinctive mental faculties. Thus, the apprehension of consciousness-only in the prior (third) level is applied to the two above-mentioned functions. Accordingly, as far as the essence of the mind and mental functions are concerned, the overall cognitive function which acts as governor is developed, and the distinctive mental faculties which act subordinately are concealed. This is also called the view of “relativity of subject and object." Chủ Sở Tương Đối # Năng Sở Tương Đối.

ẨN TỆ: To cover, conceal. Obscure (abhibhava).

ÂM GIÁO (giáo pháp qua lời nói): The teaching of the dharma through listening and hearing.

ÂM THANH (tiếng động):(1) Sound, noise. (2) The objects of the auditory faculty. (3) Voice

ÂM (tiếng): Sound, music, tone, voice, esp., the voice of the Buddha. A musical note. (2) Words, speech, pronunciation.

ẨM (uống): To drink. A drink. To have in the throat.

ẨM QUANG BỘ (một bộ phái cổ thời): The Kaa`syapiiya sect.

ÁM (tối):(1) To withdraw, shut. (2) Ignorance. Dark, cloudy, obscure. (3) Evening. (4) Eclipse. (5) Transliteration of the Sanskrit am.

ÂM  DƯƠNG: (1) Shadow, dark side. (2) Cloud, cloudy, vague. (3) Yin: The female principle; hidden, dark, softness, earth, internal, small as opposed to yang: male, obvious, light, hardness, etc. (4) North side of a mountain, south side of a river, etc. (1) Cluster, heap, aggregate, skandha. (2) Synthesis.

-ooOoo-

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