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

LOẠN (Lộn xộn, không yên):(1) Disorderly, confused, reckless. Disorder, disturbance, agitation; revolution. (2) Disordered, disturbed, agitated, confused, haphazard. (3) A scattered mind. The opposite of concentration or samaadhi -Định.

LIỄU (Hiểu, xong):(1) To acknowledge, to cognize, to understand, to know (upalabdhi, pratipatti, adhimok.sa). (2) Opinion, view (dr.sti). (3) To awaken to, to apprehend (avabodha). (4) Finish, complete, get through with. At length, finally, in the end.

LIỄU NHÂN: “Awareness-cause;" (j~naapaka-hetu). An awareness, which produces its result--such as enlightenment; as opposed to generative cause (Sinh nhân). (2) Xong: The reasons for an opposing theory. (3) Thấu hiểu, tỏ suốt: Understanding, initial awareness.

LIỄU NGHĨA: A clear matter or principle, that whose meaning is clearly understood. A fully explained teaching.

LIỄU ĐẠT: (1) Awakening, enlightenment. (2) To put to an end; finish, complete, do away with.

LAI (đến, tương lai):(1) To come, coming; to cause to come; to invite. To come here (aagata, aagati, aaya). (2) From; from before. The future. (3) To encourage by reward. (4) After a number it means “or more, odd, more than" etc. (5) A guest. (6) Fall back, retreat, retrogress. (7) Past tense, since. (8) An auxiliary word used to give force to another word.

LAI Ý (ý nghĩa chính, ý chính): The basic point; the gist; encapsulated summary of a text. An abstract.

LƯỠNG TÔNG (2 tông phái): 'Two sects' of the early Joseon dynasty in Korea. The Seon Thiền (Zen) sect, which emphasized meditation and the Kyo -Giáo (doctrinal) sect, which emphasized scriptural study. Due to governmental restrictions, these two were eventuall forced to combine into one main school of Korean Buddhism, represented by the Chogye sect.

LƯỠNG ĐẦU (nhị bên, đối cực) (Rắn 2 đầu):(1) Two heads. (2) Two extremes, two directions. (3) a two-headed snake; the person who sees one of these is doomed to die soon.

LỤC THẬP NHỊ KIẾN (62 loại quan điểm ngoại đạo): Sixty-two (mistaken) views. Varying versions of the sixty-two can be found in the (Sáu đường, còn gọi là lục đạo, lục thú): Vimalakiirti-nirde`sa-suutra, the Mahaaparinirvaana-suutra, the Abhidharmako`sa-bhaasya and others.

LỤC PHÀM: The six non-enlightened realms among the ten realms Thập giới: Hell, hungry ghost, animal, asura, human, god. See Lục phàm Tứ thánh (liu-fan shih-sheng).

LỤC PHÀM TỨ THÁNH (sáu nẻo phàm phu, bốn đường Thánh đạo): Ten Realms. The first six are the unenlightened worlds of hell-being, hungry ghost, animal, asura, human and god. The latter four are the enlightened world of Thanh văn, Duyên giác, Bồ tát và Phật: `sraavaka, pratyekabuddha, bodhisattva and Buddha

LỤC HÒA KÍNH (Kính trọng nhau bằng Lục hòa): Six ways that Buddhist practitioners should live in harmony and be sensitive and caring towards each other: (1) Thân hòa: To unify their respectful deportment to be the same; (2) Khẩu hòa: To unify their chanting; (3) Ý hòa: To unify their purpose; (4) Giới hòa: to unify their practices of purity; (5) Kiến hòa: to unify their view; (6) Lợi hòa: to unify their benefits. Other sets of six may be seen in various scriptures. (naka p="1461")

LỤC DỤ (Sáu ẩn dụ): “Six metaphors" (1) In the Kinh Kim Cương: Diamond Suutra, six examples of emptiness and impermanence: Dream, illusion, foam (bubbles), shadow, dew and lightning -Sáu thí dụ của kinh Kim Cương: Mộng, Huyễn, Bào, Anh, Lộ, Điển (T vol. 8, p. 752b). (2) In the Kinh Duy Ma Cật: Vimalakiirti-nirde`sa-suutra they are: illusion, lightning, dream, fire, the moon reflecting in the water and the images reflected in a mirror. (3) In the Quán Phật Tam Muội Hải kinh ( Kuan-fo san-mei hai ching) (T 643) the six metaphors reflect the various virtues of remembering the Buddha's name. (naka p="1460c") (4) In Gihwa's O ka hae seoreui Ngũ Gia Giải Thuyết Nghị, the six metaphors are six colors which represent six aspects of the enlightened mind. HPC 7.15c3-15

LỤC ĐỘ (Sáu độ, sáu Ba-la-mật): The Six Perfections (paaramitaas). Same as Lục Ba la mật: charity, morality, patience, effort, meditation, wisdom. The six excellent practices which lead one to the “other shore" of liberation.

LỤC BA-LA- MẬT: The six perfections. The pure practices of the bodhisattva which are all carried out with an attitude of detachment from personal gain (based on the wisdom of emptiness). They are charity, morality, patience, effort, meditation and wisdom. One text that gives and in-depth discussion of the.??? is the Kinh Thủ Lăng Nghiêm Tam Muội: `Suuramgama-samaadhi-suutra (T vol 15, p. 629-645).

LỤC TỒ ĐÀN KINH (tên sách): The Platform Suutra of the Sixth Patriarch. Centered on the discourse given at Shao-chou -Thiều Châu temple by the Tổ sư Huệ Năng: 6th Ch'an patriarch Hui-neng, this text contains all his recorded sayings and doings. The most important topics of the discourse are sudden enlightenment, the direct perception of one's true nature and the unity in essence of giới, định, huệ: `siila, dhyaana and praj~naa. The so-called Southern (sudden) school of Chinese Buddhism based their doctrine on this extremely influential scripture. Translated into English by Philip Yampolsky.

LỤC HẠNH (Sáu hạnh):(1) The six practices (of the bodhisattva), i.e., the six perfections Lục độ. (2) In the Kim cương tam muội định, the practice of the ten faiths, ten abidings, ten practices, ten returnings of merit, ten bhuumi and equal enlightenment.

LỤC TẶC (sáu tên ăn trộm, sáu thằng giặc): The “six thieves." The six faculties of eyes, ears, nose, tongue, skin and mind which engender affliction.

LỢI:(1) Benefit, profit, gain, advantage. (2) Sharp, intelligent, cutting, witty. (3) To serve a purpose.

LỢI THA: (1) To work for the benefit of others. To enlighten other sentient beings.

LẠT (ngang trái, xấu xa):(1) To cut in two; to slash. (2) Wicked, perverse. To be defiled.

LƯU (họ): Liu-ch'iu From Nan-yang ni-yang during the period of the Northern and Southern dynasties in China. Originally an official, he left the active life to study Buddhism. He is known for his explanations of the theories that the “good do not receive rewards" and Đốn và Tiệm giáo -"sudden and gradual" teachings. He also established a prototype theory regarding the five periods of the Buddha's teaching. He lectured and commented on the Kinh Pháp Hoa: Lotus Suutra and the Kinh Niết Bàn: Nirvaana Suutra. Died in 495 at the age of 58.

LỰC (sức mạnh, khả năng):(1) Strength, force, power, energy, ability. (2) Movement, function. (3) To endeavor, make effort. Forcibly, to strain, exert oneself. (4) A warrior, a knight (Skt. bala, sthaaman). (5) One of the 18 distinctive marks of the Buddha. (6) Spiritual power, occult power.

LIỆT (kém, yếu, dở, xấu): u (1) Vile, degraded, bad. (2) Inferior, inadequate.(3) Be inferior to; be worse than.

LẶC NA MA ĐỀ (tên người): Ratnamati. 5-6th century translator.. (ui p="1144a")

LAO (nhọc nhằn):(1) Difficulty, suffering. Toil, effort. (2) In the Vimalakiirti-suutra (T. 14, 540c) 'defilement,' or 'all defilement.'

LÂN MẪN (thương xót): (anukampaa). Compassion, pity, mercy.

LẠI ÔNG (nhân danh): (Lan-weng) “Lazy old man." See Huệ Cần .

LỰ (lo nghĩ): (1) To think, to plan; to deliberate carefully (2) To be anxious about. Anxiety.

LỰ TRI (cái biết do suy nghĩ, cân đo): Discriminating knowledge; analytical knowledge, esp. as contrasted with non-discriminating praj~naa.

LUẬT (luật lệ, giới luật):(1) Rule, law, precept, condition, norm. (2) To take as a model. (3) Musical scale. (4) A genre of Han poetry. (5) A Buddhist sect: the Vinaya sect.

LUẬT NGHI (nghi thức và luật lệ) [Note: tiếng noun mà tác giả lại dịch như tiếng verb]: To control, restrain, suppress, prevent, ward off, resist. To suppress evil and do good action.

LIÊM (trong sạch, tra xét, góc nhà):(1) Pure, modest, incorrupt. (2) An angle or corner. (3) To investigate or examine.

LIÊM TIÊM (tinh vi):(1) Subtle, fine, minute, detailed. (2) Subtle defilements.

LUÂN CHUYỂN (xoay vòng):(1) to function variously. (2) Dancing. (3) Revolution, rotating, revolving.

LỢI THIÊN (một cõi trời) (tầng trời thứ 33 thuộc Dục Giới): (Traayastrim`sa); also.??? The 'Heaven of the Thirty-three (gods). One of the heavens in the realm of desire, it is located at the top of Mt. Sumeru. At each of its corners there is a peak, where eight gods dwell, and in the palace lives the Lord of the Heavens (Indra, `Sakra).

LÝ (lý lẽ, lý thuyết, chân lý):(1) The lines or grain in precious stone. (2) Logic, reason; a theme. Theory. (3) The fitness of things; right, as an abstract principle. Truth, reality. (4) Original truth or principle; universal principle. (5) Connected with the prior meaning, this term was invested with a special meaning by the Hua-yen school, as the underlying “noumenon" or principle of emptiness contained in and which contains all individual phenomena.

LÝ TÍNH (chân lý, cội nguồn): One mind, original nature. The sameness of principle and nature. Unchanging nature. True thusness. The world of true thusness witnessed by non-discriminating wisdom that has penetrated to the emptiness of self and existence.

LÝ GIÁO:(1) The teaching of non-discrimination between principle and phenomena. (2) Non-discriminated true reality and provisional explanation.

LÝ TRÍ (chân lý và trí huệ):(1) Principle and wisdom. (2) Undefiled wisdom. The wisdom of emptiness.

LÝ PHÁP GIỚI (phương diện tuyệt đối): The view of the dharma realm as the perception of all things in the universe as true thusness. The dharma-realm of noumenal principle. In Hua-yen thought, the second of the four dharma-realms.

LÝ THỂ # BẢN THỂ:(1) The essence of myriad existences. (2) Mahaavairocana.

LƯU LY (một loại ngọc): Also written.???. Emerald, glass.

LẬP (đứng, làm ra, lập tức):(1) To stand. To stand up. To stand straight. To stand firmly, solidly. (2) To establish, to make, to posit, to put into place, to set up. (3) Immediately.

LẬP PHÁ (làm ra và lấy đi): To establish and refute; to create and destroy

LẬP PHÁP (làm ra, đặt ra điều gì đó): Manifesting the correct principle. Ridding oneself of delusion.

LIÊN (nối, liên hệ):(1) Link, join, put together. To be linked, joined, etc. (2) To link two verses or two lines of poetry together.

LÂM (đến): (1) To approach. To go to a certain place. (2) To descend to; to come to; near to; on the point of. (3) To follow or copy a model; to imitate. (4) Face, confront, be on the verge of, come upon.

LÂM THỜI # TẠM THỜI: Temporary, special, extraordinary, provisional.

LÂM-TẾ TÔNG: Lin-chi tsung -The Lin-chi school of Chinese Ch'an Buddhism, named after its ancestor Lâm Tế Nghĩa Huyền (Lin-chi I-hsu"an). The Lin-chi stream of Buddhism was one of the most prosperous in East Asia. While enjoying strong popularity in China, it is in Korea and Japan where its greatest successes were seen. Although not surviving as a distinct tradition in Korea, it is Imje soteriology which ended up dominating the Korean seon tradition within the Chogye school. In Japan, the Rinzai school, along with the Soutou school, became one of the two major streams of Zen which survive to the present. (explanation incomplete)

LÂM TẾ NGHĨA HUYỀN: Lin-chi I-hsu"an(d. 866-7) The ancestor of the so-called Lin-chi school of Ch'an Buddhism. He was the student and dharma successor to the great master Huang-po Hsi-yun -Hoàng Bá Hy Vận, and the teacher of Hsing-hua Ts'ung-chiang -Hưng Hóa Tồn Tương. In the tradition of his dharma-grandfather Ma-tsu Tao-i -Mã Tổ Đạo Nhất, Lin-chi made use of such famous soteriological methods and sudden shouts and blows with the staff. The Lin-chi school in all three East Asian countries was often characterized by anti-scholarly, iconoclastic attitudes. (incomplete)

LÂM-TẾ LỤC (tên sách): Lin-chi lu -The “Record of Lin-chi." The compiled sayings of Lin-chi I-hsu"an. T 1985.47.496b-506c.

LÂM MÔN (đến cửa): “To face the gate, “to be at the gate." From the discussion in the Hua-yen wu-chiao chang on the meaning of the parable of the burning house in the Lotus Suutra.

LƯƠNG (tốt lành):(1) Good, excellent, virtuous, skillful. (2) Justifiable, appropriate, satisfactory. (3) Very, extremely. (4) Truly, basically, fundamentally.

LƯƠNG DO (bởi vì): For exactly this reason, precisely because of..

LÃNG NHIÊN (rõ ràng): Manifestly, clearly.

LIỄM (thu lại, xếp đặt; cũng đọc là liệm: sửa soạn xác để chôn): (1) Govern, control, gather, collect. Levy. (2) To arrange; to compose the features. (3) To control oneself; withdraw. (4) To dress a corpse for burial. (5) Approximately, about.

LIỆU (xem xét, tiền):(1) To think, consider, reflect, measure, plan. (2) Money.

LIỆU GIẢN (xét lại, phân tích):(1) Idea, thought, intention, motive, decision. (2) To consider, think about, analyze, discern.

LỮ (du hành, một đội quân, tên một quẻ Dịch): (1) A journey, trip. (2) To go around, travel. (3) In the ancient military, a division of five hundred soldiers. (4) Many people, a crowd. (5) A festival. (6) One of the hexagrams.

LỮ TRANG (hành trang để đi du lịch): A (monk's or nuns) travelling outfit.

LƯU BỐ (truyền khắp):(1) To disseminate to the world, to spread the teaching afar. (2) A word or expression that is generally understood in daily secular speech.

LƯU LÃNG (trôi giạt, lông bông): To wander aimlessly.

LƯU CHUYỂN:(1) 'Continuity'. The ability of conditioned elements to continue in the action of cause and effect without stopping. One of the conditioned elements not concomitant with mind in Consciousness-only theory. (2) sa.msaara. deluded transmigration through life and death.

LƯU THÔNG (truyền bá): The transmission and spreading of the Buddha's teachings.

LƯU THÔNG PHẦN (phần kết quả của một cuốn hay bộ kinh): The last section among the three sections into which Buddhist scriptures are analyzed. The section assigned to the disciple, in order to perpetuate the transmission of the teaching to later generations.

LƯU (chảy, dòng nước, một chi phái):(1) To flow, to drift; a current, a flow, a stream. (2) A distinct school, style, or ideology, in the arts or some type of learning. A class, a set. (3) To float, drift, wander, lapse. Unstable. (4) Synonymous with Lậu 'outflow,' which means defilement Phiền não (fan-nao).

LUYỆN (rèn kim loại bằng lửa) (rèn luyện): To forge metal; burn out impurities in the furnace. Also a metaphor for the physical and spiritual purification of the human being.

LƯU (giữ lại):(1) Stop, stay, keep, detain, remain. (2) Be limited to, be confined to. (3) To put to an end; to cease. Pull to a halt.

LƯU NGẠI (trở ngại): Hinder, block, stop up.

LỄ:(1) Ceremony, ritual. (2) Propriety, respect. In Confucian thought, can be understood as referring to all outward correct actions which serve to unfold one's innate human virtue.

LỄ BÁI (lạy lục): Worship, adoration. To show reverence; bow, kneel.

LA (lưới, chằng chịt):(1) A net; bird's net. (2) To catch with a net. (3) To wrap up. (4) Link, join, put together, line up. (5) Used for translating the Sanskrit sound ra.

LA-THẬP (tên người) # CƯU-MA-LA-THẬP: An abbreviation of Kumaarajiiva -Cưu-Ma-La-Thập.

LA LIỆT (chằng chịt): Link, join, put together, line up; do as a group.

LA-HẦU-LA (tên người, con Thái tử Tất-Đạt-Đa): Raahula, `Saakyamuni's biological son, who later became one of his ten principal disciples, famous for his intensity of religious practice.

LỊCH (lịch):(1) Calendar. (2) Law, regulation, rule; a destiny, a fate. (3) Years, time. A year.

LÃNG (sáng sủa): Clear, bright, serene.

LÃNG NHIÊN (sáng sủa): Clarity, brightness.

LẠI-DA = A- LẠI-DA: An abbreviation of A-lại-da, which is one way of transliterating the Sanskrit aalaya.

LĂNG GIÀ KINH: Leng-chia ching-The Lankaavataara-suutra, of which there are three Chinese translations: the Ju leng-chia ching -Nhập Lăng Già Kinh -(Lankaavataara-suutra); 10 fasc., trans. Bodhiruci -Bồ Đề Lưu Chi. T 671.16.514-586; the Leng-chia a-pa-to-lo pao ching -Lăng-Già A-Bạt-Đa-La-Bảo Kinh. (Lankaavataara Suutra) 4 fasc., trans. by Gunabhadra -Cầu-Na- Bạt-Đà-La; T 670.16.480a-514b (also commonly known by the name Tứ quyển Lăng-Già Kinh) and the Ta-sheng ju leng-chia ching -Đại Thừa Nhập Lăng-Già Kinh, 7 fasc., trans `sik.saananda, T 672.16.587-639.

LAN THUẨN (hàng rào): A wall, hedge, fence, railing.

LỊCH (trải qua, kinh qua):(1) to pass, pass through, to move. (2) To pass over, go over. (3) In order, successive. (4) Clarity. (5) To calculate. The calendar.

LẬU (rò rỉ, lộ ra, chưa thuần thục):(1) To leak. (2) To let leak, reveal, omit. (Å) (3) Activity which is based on ignorance and is therefore sa.msaaric or defiled (aasrava). (4) Defilement, affliction.

LẠM (tràn, quá): (1) To overflow, spread over. (2) To float, be afloat, set afloat. (3) Be disordered, fall into disorder. Be disturbed, chaotic. Be corrupt, loose, reckless. (4) Recklessly, corruptly, unlawfully. (5) Superficial speech.

LIỆT (cực kỳ, lửa cháy mạnh):(1) Extreme, severe. (2) Fiercely, ardently, feverishly. (3) Strict, tough, mean.

LƯU LY (một loại ngọc): The jewel lapis lazuli.

LÃO (già): (jaraa). (1) Old man (over 70). (2) Old age. to age, get old. (Å) 'Old age', 'decay'. One of the four sufferings. A provisionally established dharma in Consciousness-only theory.

LÃO-TỬ (già- chết): (jaraa-mara.na). Old age and death. The twelfth of the twelve limbs of conditioned origination.

LIÊN (sen): The lotus.

LIÊN HOA KINH: Kinh Liên Hoa (Diệu Pháp Liên Hoa Kinh). KK

SÚC (nuôi):(1) Store, stock up, save, put aside, keep, accumulate, gather. (2) That which is stored, kept, gathered, etc. (3) To restrain, stop. (4) To rear, to feed, to cultivate. (5) Cattle, domestic animals.

LƯỢC (sơ lược):(1) To grasp, handle, deal with, treat, (2) A plan, a plot. (3) A border, edge; realm. (4) Simple, abbreviated, outlined. Brief and to the point.

LƯ-XÁ-NA PHẬT # TỲ-LƯ-XÁ-NA PHẬT # PHÁP THÂN PHẬT: Vairocana Buddha, the main buddha of the Hua-yen suutra who is the teacher in the Lotus Flower Treasury Realm.

LẠC PHÁT (cạo đầu xuất gia): To shave one's head--to enter the Buddhist sangha.

LẠI-DA- THỨC (Thức thứ 8): (aalayavij~naana). 'storehouse consciousness.' The eighth and the most fundamental of the eight levels of consciousness established in the doctrine of the Fa-hsiang sect. It stores all potential energy for the mental and physical manifestation of one's existence, and supplies the substance to all existences. It also receives impressions, from all functions of the other consciousnesses and retains them as potential energy for their further manifestations and activities.{n} According to the Fa-hsiang school, it is the operation of the most fundamental consciousness, a concealed potential consciousness, which is stored in the depths of the mind. It is the basis for the production of the manifestly functioning consciousness (the seventh consciousness). Also called the 'root consciousness' (muta-vij~naana). Imperceptible and unmanifest, it is a kind of 'consciousness-beneath-consciousness.' It stores the impressions of the mental function of the prior moments (seeds, habit energies), and gives rise to the mental activities of the following moments. It takes in the seeds which are the direct cause of all phenomena and is the mental principle which stores them within oneself. Since aalaya itself means 'storage place,' there is a tendency to have a substantial or spatial understanding of the term, but this is incorrect since its original nature is empty. According to the school of Consciousness-only, it is the subject of individual existence, the subject of transmigration, and is subtly existing within the body.

LỘ (sương, thấm ướt, bày ra):(1) Dew. (2) To disclose, to reveal, to expose, clarify, manifest. (3) to bless. (4) To soak, moisten, to wet. (5) Light, trifling.

LỘ ĐỊA (đất trống): 'Dew-laden ground,' 'outdoors,' 'outside.' An outside where there is nothing. (2) To sit in an uncovered spot (aabhyavakaa`sika) (3) The realm of freedom from defilement. A condition of not being infected with the passions. This meaning comes from the use of this term as a metaphor in the story of the burning house in the Lotus Suutra. When the father was able to get his children to leave the house, it was outside that they saw the Large White Ox Carts. So 'outside' comes to represent a place of peace of mind cut off from the afflictions of the triple realm.

LINH:Spirit (of the dead); ghost, soul. (2) Life. (3) Inconceivable to spiritual ability.

LINH SƠN # LINH THỨU SƠN (núi Linh Thứu):An abbreviation of Linh Thứu Sơn.

LINH HỰU (tên người): Ling-yu" (771-853) One of the two founders of the Wei-yang school of Ch'an, posthumously name Ta-yu"an Ta-shih -Đại Viên Đại sư. He received the name Wei-shan Ling-yu -Qui Sơn Linh Hựu “from this major place of residence. He entered the sangha first at Kiện Thiện tự -Chien-shan Temple, and later studied the suutras and vinaya at Long Hưng tự -Lung-hsing Temple in Hang-chou. At the age of twenty-three he went to Chiang-hsi, where he studied under Pai-chang Huai-hai -Bách Trượng Hoài Hải, and excelled and became a transmitter of Pai-chang's dharma. Around 820, he took up residence at Mt. Ta-wei -Đại Qui ; in T'an-chou, where he taught with a distinctive style. He was respected by the government minister Pei-hsiu -Bùi Hưu and among his disciples were Yang-shan Hui-chi -Ngưỡng Sơn Huệ Tịch (Yang-shan Hui-chi) and Hsing-yen Chih-hsien -Hương Nghiêm Trí Nhàn.

LINH THỨU SƠN: Also written Thứu Phong. Translated into English as “Eagle Mountain" “Vulture Peak" etc. Recorded as the site of the Buddha's Mahaayaana sermons, such as the Lotus Suutra and Suutra of Limitless Life. A narrow, high mountain located near Raajagraha in the ancient Indian state of Magadha.

LÃNH (lĩnh): (cổ, cổ áo, người trông coi một nhóm người, nhận lấy): (1) The throat, a collar-thus: to lead, guide, direct, have control of. (2) To receive, accept. (3) A retainer, retinue, servant.

LÃNH THỤ (nhận lấy): To hold on to something as if it was one's own. (2) To comprehend.

LÃNH NẠP (đón nhận): Reception of pleasure/pain; “feeling" (vedanaa: Thụ).

LOẠI (loài): (1) Kind, variety, class, species, genus. Parallel case, equal. (2) Be similar to; be akin to. (3) Compare with.

LOẠI TRÍ: The knowledge of particular things that works at removing the defilements of the form realm and formless realm. Also called 'unknowing wisdom,' 'unconditioned wisdom' and 'no-outflow wisdom.'

LUÂN (bánh xe): (1) A wheel; something wheel-shaped; circular. Roundness. (2) A vehicle, cart. (4) Vertical. (4) High and great. (5) To spin, turn.

LUÂN HỔI (quay tròn): (sa.msaara); 'transmigration.' Also written as (1) The original meaning of sa.msaara is “flow together." This is the expression of the ancient Indian idea that all living things repeatedly pass through life and death. Like a continually spinning heel, sentient beings are reincarnated and die without end. In Buddhism, one is said to transmigrate through the triple realm (desire, form and formless) and the six destinies (god, demigod, human, animal, hungry ghost, hell-being). However, this original word sa.msaara in modern Sanskrit and Hindi usage means “world" or “within the world." This usage can be traced back to a fairly early period. Accordingly, when the term Luân Hồi (lun-hui) is found in Chinese Buddhist texts, it should not be simply understood as 'reincarnation.'

LUÂN CHUYỂN # LUÂN HỔI: To turn like a wheel. To spin aimlessly, to repeatedly pass through life and death. In Buddhism, equivalent to Luân Hồi.

LY (lìa):(1) To separate from, to leave, to put distance between. (2) To be free from. To be separated from. Distant from, apart from. (3) To be scattered. (4) Brightness; one of the hexagram symbols in the I Ching. (1) to stop evil actions. (2) Detachment, abstention, distancing. Abolition, exclusion. Transcendence, separation, removal (esp. of defilements) (virati, parivarjana, varjana, varjita). (3) To be separate from the nature of something else (tiraskrta). (4) Separation from the world (nirvaana, nihsarana, nihsara). (5) To escape, be freed, be delivered from, get out of.

LY CẤU ĐỊA (một trong Thập địa): The 'stage of freedom from defilement' of the 'ten stages' (.\n) of the path of the bodhisattva. The practitioner, abiding in reality, is able to enter the dust of the world of sentient beings, yet remain detached.

LY NHIỄM (lìa ô nhiễm): Freedom from defilement. The removal of taint in the mind (vairaagya, prahaana, viitaraaga).

LỘC (Nai): Deer, stag.

LỘC DÃ UYỂN (Vườn Lộc Dã): The Deer Park (Mrgadaava) in Saarnaath on the outskirts of Benares, where `Saakyamuni is said to have delivered his first sermon.

LỘC UYỂN # LỘC DÃ UYỂN: An abbreviation of Lộc Dã Uyển

LONG (Rồng): (1) Dragon. (2) An outstanding personage; a heroic character. (3) The emperor.

LONG TƯỢNG (rồng voi) (chỉ những cao tăng): A superior (in insight) monk.

LUẬT THÍNH # GIÀ TỌA: To sit cross-legged in the “Lotus" posture.

LỘ (đường): (1) Road, path, wayfare, highway. (2) Method, way. (3) Location, position, status. (4) On the way. (5) Large, big. (6) Vehicle, cart. (7) To express, show, reveal.

LÃM (nhìn, xem): To see, look. Look well, examine, compare, contemplate. To view, observe.

LUẬN (bàn bạc):(1) Explanatory treatise(s) written by Indian Buddhist philosophers (`saastra). (2) Luận tạng: The abhidharma division of the Tripitika. (3) Explanatory notes; comments (vyaakhyaa). (4) Ưu Bà Đề Xá: upade`sa; (5) Debate, discussion, argument (vaada, pravaada). (6) To think, consider. (7) To take up, to treat, make an issue of, comment on.

LUẬN THỨC (tên sách): The Vaada-vidhaana; a work written by Vasubandhu on Buddhist logic. “Syllogistics”.

LIÊN (nối): (1) Be connected with, join, attend, be in line, belong to. (2) To put in a row, to arrange.

LƯỢNG (đo lường):(1) To measure, fathom, gauge, surmise, think about, consider. (2) amount, extent, limit (matrayaa, mita). (3) The area (breadth) of a certain place. (4) The size of a body (pramaana). (5) The method of cognition, sequence of cognition, basis of cognition, basis of consciousness. (6) The basis of the teachings. (7) Standard, norm, level. Proof, evidence (praamaanya).

LỤC (ghi lại, bản ghi lại):(1) To record. (2) A written record.

LUYỆN:(1) To forge, temper (metal). (2) Drill, train, improve, cultivate, discipline, practice. (3) To knead. (4) Boil off, polish, refine.

LƯ (lừa): A donkey, an ass. Something that looks like a horse, but really isn't.

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