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

SỰ: (1) An affair, a matter, an undertaking, business. Matter, affair, manifest phenomena (vastu); concrete. (2) Distinct phenomenon. Individuality. Differentiated. (3) Function, activity, motion (kriyaa). (4) Thing, object, body (dravya). (5) Realm, state, condition, scene.

SỰ NGHIỆP:(1) Work, action, function, operation, activity (karman, prakriyaa). (2) That which should be done. (3) Activity related to one's livelihood.

SỰ PHÁP: Individual phenomena.

SỬ ( khiến):(1) To use, to put to use, to employ. To make work. (2) To send, to order, to cause, to allow. (2) A messenger, an envoy, a commissioner. (3) If. (4) Defilement, affliction--since afflictions “cause" people to do various things.

SUNG (làm đầy): To fill.

SUNG MÃN (tràn đầy): To be filled with, to be pregnant with, teem with (puurna).

SUNG TÚC (đầy đủ): To be full, be whole, be complete.

SƠ: (1) Commencement, inception; the beginning, the opening, the start, the outset (adaya, adi). (2) The inception of the arousal of the mind of faith. (3) The first of the ten abidings. (4) The beginning of entry into religious practice.

SƠ HỌC: Beginning study. A beginner.

SÁT (cõi, vùng, cột phướn, chùa):(1) World, country, realm (k.setra). (2) A staff or pole erected in front of a buddha-hall as a sign of a temple--hence, a temple. (3) An abbreviation of, k.satriya, a caste in India which consists of kings and warriors. (4) A temple; a stuupa.

SÁT LỢI (một giai cấp ở Aán thuở xưa): A transliteration of the Sanskrit k.satriya, the warrior/political caste in ancient India.

SÁT-NA (một khoảng thời gian rất ngắn): (k.sana). A moment; an instant.

SÁT-NA DIỆT (có rồi mất trong khoảnh khắc): “Every moment produced and destroyed”.

SÂN (giận): Anger, be angry. Dislike.

SĨ ( Một trong bốn giai cấp cổ thời: Sĩ, Nông, Công, Thương): (1) A man of great ability who holds to the proper principles. (2) Nobility; an officer; a knight. A man of great knowledge and great character. A scholar. (3) In Buddhism, a bodhisattva.

SA (nhảy lòng vòng, đi lòng vòng):(1) To dance, lounge around, saunter, walk around. (2) Old woman; grandma. (2) Transliteration for foreign sa and sha sounds.

SA-BÀ = TA-BÀ (thế giới): The secular world; this world. The corrupt world.

SA LA THỌ LÂM (địa danh chỗ Đức Phật viên tịch): `Saala Forest. The place where `Saakyamuni passed into nirvaana, located on the outskirts of Kusinagara, along the Ajitavati river.

SÁT (quan sát): (1) Clear, to clarify. (2) To see, check, observe, investigate, listen. (3) To know, to be aware of. (4) Presume, surmise, judge, imagine, suppose, conjecture, consider.

SÁT SÁT (nổi rõ, quá rõ): (1) Clear and sharp. (2) Troublesomely detailed, nitpicking.

SƯ (thầy):(1) A teacher, a guide, a (Zen) master, a mentor. A model of exemplary person. One who possesses a specific skill. (2) An army general. One who is of the rank that he may lead an army division (in ancient China, 2,500 men). (3) A lion.

SƯ HUYNH (anh trong đạo, tiếng xưng hô người tu đồng môn): A respectful second-person address for a monk.

SƯ- BỊ (tên người): A Â A Chinese Ch'an master of the Five Dynasties period of the Latter Tang. Also known as Hsu"an-sha- Huyền Sa and-Tông Nhất Đại sư (Tsung-i ta-shih). He was originally a fisherman. He left the secular world at age 30, becoming a disciple of Hsu"eh-feng I-ts'un-Tuyết Phong Nghĩa Tồn, from whom he eventually received certification. He stayed with Hsu"eh-feng for a while, but later taught on his own at Hsu"an-sha monastery-Huyền-Sa tự. There is a three fascicle work containing the record of his sayings and doings. (ui p="430b")

SƯ TỬ: Also written.???. The lion, which is king of the beasts. A metaphor for the Buddha, especially as compared with lesser teachers.

SƯ TỬ HỐNG (tiếng gầm của sư tử): A 'lion's roar.' A metaphor for the preaching of the Buddha. A metaphor for the authority of that teaching. In the way that the other beasts scatter before the roar of a lion, false teachers are also afraid of the true teaching.

SƠN- HẢI-HUỆ TỰ-TẠI (tên riêng): The name by which Aananda is to be called when he attains buddhahood. Also abbreviated as Sơn-Hải Như-Lai. In the Thọ Ký chapter of the Lotus Suutra it says: Phật cáo A-nan Nhữ ư lai thế đương tác Phật, hiệu Sơn-Hải- Huệ Tự-Tại Thông Vương Như Lai. (T. vol. 9 #262, p. 29b-c). Also see Leon Hurvitz: Scripture of the Lotus Blossom of the Fine Dharma, p. 168. Here và Raahula -La-hầu-la and Aananda - A-nan somewhat selfishly and vainly nag the Buddha to give predictions for them, since he has given predictions of Buddhahood for the others present at the assembly.

SƠN MÔN (cổng chùa, chùa chiền):(1) “Mountain gate;" the gate to a monastery. (2) The monastery itself.

SÙNG (tôn sùng): (1) To venerate, respect, revere, adore (2) Lofty, noble, high. (3) To gather, increase, improve. (4) To guide.

SÙNG ĐỨC (tôn trọng đạo đức):(1) To revere virtue. (2) To elevate one's level of virtue by cultivation of it.

Radical 48 Bộ CÔNG

SAI (lỗi lầm, khác): (1) To err, mistake, differ. (2) Error, discrepancy, unlike. (3) Uneven, irregular, to go wrong. (4) To send, depute on business, to commission, dispatch. (5) Difference, variation, discrepancy, margin. (6) To go to excess, to go too far. (7) To go past; to pass by. (8) To heal, or recover from sickness.

SAI BIỆT (khác nhau, khác hẳn): (1) To discriminate (vi`sesana). (2) To differ, different (bhinna). (3) Discrimination, distinction (sa.mbheda, pravibhaaga). (4) The discrimination of a mode of existence. Type, kind (prakaara). (5) Distinction; distinctive quality (vi`sesa). (6) Synonym (paryaaya). (7) Various, variation.

SỞ (của, nơi, đối tượng): (1) An indicator of the object or the passive. That which.. Whereby. (2) Place, location, scene, situation. (3) Extent, to a certain extent. (4) Object (sthaana).

SỞ DĨ (lý do): Hence, therefore. That by which something is effected. The reason, the way something happened.

SỞ DĨ NHIÊN (lý do mà): The reason for, the cause; the circumstances of.

SỞ TÁC (hành động, hoạt động): (1) Duty, responsibility, obligation. That which should be done. The accomplishment of a goal. (2) The operation of the three modes of activity (thought, word, deed). Act, action, activity, deed, function (kriyaa). Ability. (3) That which has been created.

SỞ Y (chỗ dựa, chỗ nương, nền tảng): (aa`sraya, ni`sraya, vastu, adhisthaana) (1) That on which something depends. A basis, a ground, a foundation. (2) A shelter, a person or place to depend upon. Fact, reality. (3) Basis, foundation. As the basis for transmigratory existence, the aalaya-vij~naana. (4) To supervise, manage, survey (adhisthaayaka). (5) To be managed, controlled, guided.

SỞ ĐẮC (thể nghiệm, đạt được): (upalambha, apalabdhi). (1) Acquisition, realization, cognition. (2) View, opinion. The view of the essential truth of the Buddha-dharma gained through the path of study and practice. (3) The discriminating mind that picks and chooses.

SỞ VỌNG (ước mong): That which is expected, hoped for, waited for, or anticipated.

SỞ KỲ (ước muốn): That which is waited for, hoped for, expected, anticipated.

SỞ QUY (chỗ hướng về): That which is depended upon. That which one always returns to.

SỞ SINH (chỗ sinh ra): (janya). That which produces. That which gives birth. Parents.

SỞ TRI CHƯỚNG (chướng ngại do nhận thức): The hindrance of what is known. Also interpreted as “hindrances to knowing," or “hindrances to omniscience." The concept is originally developed in Consciousness-only texts such as the Yogaacaarabhuumi-`saastra, but appears in various forms in later East Asian works such as the Awakening of Faith and Suutra of Perfect Enlightenment. The most concentrated discussion of the Two Hindrances is to be found in Weonhyo's Doctrine of the Two Hindrances (I chang eui: Nhị chướng nghĩa). Here he defines this hindrance to enlightenment to be none other than our own knowledge, our own habituated way of knowing, which is the hindrance. That is, it is exactly what we think we know, which keeps us from enlightenment. In either case, this hindrance is established as a complement to the “hindrance of defilements" Phiền não chướng which can be eradicated by the imperfect contemplation techniques of `sraavakas and pratyekabuddhas. The hindrance of what is known is eliminated by advanced bodhisattvas who have a penetrating experience of emptiness.

SỞ DUYÊN (đối tượng): The object of perception or conception. Relationship.

SỞ DUYÊN DUYÊN (đối tượng của đối tượng): (aalambanam). An object as a conditioning element. Sở duyên ( so-yu"an) itself refers to the objects of mind and mental functions. When the object of the mind and mental functions is taken as a cause, this object is considered as a “conditioning object" and the mind and mental functions are called the “dominant result" Tăng thượng quả.

SỞ HÀNH XỨ (giới hạn, đối tượng): The extent or limit of function. Object.

SỞ BỊ (dạy dỗ): Teach and transform. To edify.

SỞ THUYÊN (chỗ dạy, đối tượng):(1) That which is explained in the suutras. (2) Final goal. Final.

SỞ CHỨNG (quả vị, chỗ chứng được): (1) That which is realized (anubhuuta) (2) That which is awakened (to). Enlightenment (adhigama, prapti).

SỞ BIẾN (chỗ hóa ra, chỗ tạo ra): That into which something has been transformed. A transformation, an incarnation.

SỞ BIẾN KẾ (nhận thức phân biệt sai lầm): The complement of.???. The objectively discriminated objects of self and elements, that are discriminated by the action of the subjective consciousness. Nanda called this a non-substantial existence, but Dharmapaala called it a dependently arisen substantial existence. The objective aspect in the operation of the sixth and seventh consciousness.

SỞ VĂN (điều nghe được): That which one hears; that which one is taught, or believes.

SÁM HỐI (hối cải): To repent. Repentance. “Please forgive me for the crimes I have committed." To confess one's crimes before the Buddha.

SÆ (xấu hổ):(1) To be ashamed; to shame oneself. (2) Shame, embarrassment.

SINH (SANH): (1) To produce, to bring forth, to beget. To be born. (2) Life, living. (jaati) 'Arising', 'production'. Coming into existence. In Consciousness-only and Abhidharmako`sa theory, the arising of conditioned elements (dharmas). Also birth, or the life of sentient beings. One of the four conditions of existence (arising, abiding, changing, and extinction). Also one of the twelve limbs of conditioned origination.

SINH- TRỤ-DỊ-DIỆT (sinh ra, tồn tại một thời gian, thay đổi và diệt vong): The arising, abiding, changing and extinction of all existences. Also called the four aspects of arising, abiding..etc. Also called 'four characteristics', 'four conditioned aspects'. For the Sarvaastivaadins, these aspects of arising, abiding, changing and ceasing are said to be the nature of real existence. For the Sautraantikas and so forth, these are not considered to be real, but four provisionally established characteristics. Consciousness-only theory is also opposed to the Sarvaastivaadin idea.

SINH PHẬT (chúng sinh và Phật): Sentient being and Buddha.

SINH TỬ (sống chết): (jaraa-marana, sa.msaara, janana-marana). Life and Death, sa.msaara. An expression of the vicissitudes of the transmigration in the world of delusion. Also, a synonym for Luân Hồi (lun-hui) 'transmigration.' An allusion to suffering and delusion.

SINH VÔ TÍNH (đời sống không có tự tính): One of the 'three non-natures' of the Fa-hsiang school. Life, and existence have no self-nature. Life appears dependent upon causes and conditions and its existence is provisional.

SINH XỨ (chỗ phát sinh, nơi sinh ra): (upapatti-sthaana). The locus for the arising of something. The place where something was once (formerly) produced.

SINH QUÍ TRỤ (Trụ thứ 4 trong Thập Trụ): The fourth of the Ten Abidings -The “abiding of producing virtues." The stage of dwelling peaceably in the principle of “no-self' where the seed natures are purified.

SÁCH (roi đánh ngựa, thẻ tre để viết hồi xưa, một kế hoạch):(1) A whip, to whip (a horse). (2) A plan, a scheme. A bundle of bamboo slips for writing on. A question. (3) Divining straws. (4) A written document.

SẮC: (1) Color. (2) Beauty, looks, appearance. (3) The face, the countenance. (4) Lust, lewdness. Sex, sexy. (Å) (1) (ruupa): 'form.' 1) That which changes and decays, has the quality of shape and mutual obstruction. The Sanskrit root of the word ruupa, rup, is a verb which means to have form, therefore the primary meaning of 'something which has form.' It is understood as something created by forming (skt. ruupyata iti ruupam). It also has the meaning of the verbal root ru, meaning decay, or break down, and therefore, something which decays or breaks down, or changes. It is a word which refers to a material object which has shape, is formed or created, and changes. It is understood with the meaning of Chất ngại - “materially obstructing," and Biến hoại, “changing and decaying," both of which are the nature of all that possesses form. Other technical usages of the term include the meanings of (1) color, colorful (skt. varna, citra, ranga); (2) color and form; that is, as an object of the eye consciousness. That which can be seen by the eye. All material existence, possessing form. The objects of the faculties of perception, so not simply color, but color and form together. Objects of vision; one of the five object-fields. Also called Sắc trần - The 'data-field of form,' which is one of the 'six data-fields' or six objects of consciousness. Also has the meaning of 'form realm' -Sắc giới. In the Abhidharmako`sa school, Sắc is also interpreted as Hiển sắc, that is, visible color as opposed to.???(hsing) which means visible shape. (3) In the doctrine of the Consciousness-only school, one of the five categories of elements within the group of form elements -Sắc pháp. When considered as one of the five object realms -Ngũ cảnh, it is the object-realm of the faculty of sight.

SẮC CẢNH (đối tượng của cái thấy): (ruupa-visaya). 'color.' One of the five classes of objects. The object of the vision faculty. In Consciousness-only theory, an aspect of the eye-consciousness.`

SẮC TRẦN (hình thể): “Form objects." One of the six kinds of objects, those of vision. The ideograph o, while meaning 'object,' also implies defilement.`

SẮC PHÁP (thuộc về hữu hình, thấy được): Material existence. In Consciousness-only theory, all existence is divided into form elements and mental elements. Those which have the nature of occupying space are called material elements. The five organs of sense and their objects are all considered as material elements.

SẮC GIỚI (lĩnh vực hữu hình, cõi giới thấy được): The “form realm." (1) Existence constituted of pure materiality, separated from the defilements of the desire realm Dục Giới (yu"-chieh). Although the desires have subsided, one still possesses a body. It is the locus of the four meditation heavens. (2) Objects of vision. One of the eighteen realms.

SẮC TỰ TẠI ĐỊA (địa thứ 8 trong Thập địa): The stage of unimpeded form. The eighth of the ten bhuumis -Thập Địa of the bodhisattva path.

SẮC UẨN (một trong 5 uẩn): (ruupa-skandha). The 'aggregate of form.' The gathering of materiality. The cluster of material existence. One of the five skandhas. It refers to material existence as opposed to mental functions as the other four skandhas do. In Abhidharmako`sa theory this category consists of the eleven elements of the five sense organs, their five objects and unmanifest form. In Consciousness-only theory, there are also eleven elements in this category, including the five sense organs, the five faculties and subtle form.

SẮC THÂN (thân thể):(1) Material body; physical body (ruupa-kaaya). (2) The physical body of the Buddha manifest in the world.

SAO XƯỚNG (hỏi đáp trong Thiền tông): The ideograph means to knock, referring to eh student's questioning of the teacher, refers to the appropriate answer on the part of the teacher. Ch'an technical teaching terminology.

SỐ (SỒ) (đếm, số):(1) To count, to calculate, estimate. (2) To call to account, to upbraid, reprimand, scold. (3) Several, a number of; an indefinite number; the total count of something. (4) Fate, destiny; one's “number." (5) Principle, reason. (6) Technique, art, method. (7) Often, always, frequently, whenever. (8) Close-meshed (net, etc.). I. (1) 'Habituation by repetition,' which contributes to the special conscious functions of the six faculties. (2) Often. II. (1) Number (sa.mkhyaa). (2) To count (ganana). (3) In Consciousness-only theory, one of the 24 elements not concomitant with mind. Calculating the various material and mental elements. (4) Countable (sa.mkhyeya). (5) A synonym for wisdom (q); especially analytical wisdom (pratisa.mkhyaa). (6) suu: (samudaacaritatta, punnappunam); 'number,' also 'often,' 'calculation.'

SỒ TỨC QUÁN (lối tu Thiền bằng cách đếm hơi thở): Breath counting meditation. Focusing the mind by counting exhalations. A method of stilling the mind.

SỐ DUYÊN DIỆT (một phép tu về quán tưởng): Extinguishing afflictions by analytical meditation.

SỐ LUẬN (một phái ngoại đạo thời Đức Phật):(1) Saamkhya. An Indian brahmanistic philosophical sect founded by Kapila. Often mentioned in Buddhist treatises as one of the six heterodox schools. (2) Hiinayaana abhidharma; Sarvaastivaada.

SỐ LUẬN SƯ (người sáng lập Số Luận, tên Kapila):(1) Kapila, the founder of the Saamkhya sect. (2) A Saamkhya philosopher.

SÁT (giết): To kill, murder; to take a life (vadha).

SA-DI (người xuất gia mới thọ 10 giới): A transliteration of the Sanskrit `sraamanera. A novice monk or nun.

SA MÔN QUẢ (quả vị của người tu):(1) The effects of religious practice. The merit of leaving the secular world. (2) The final accomplishment of the practitioner--nirvaana. (3) The four fruits of Hiinayaana practice.

SÍ (lửa cháy mạnh) (mạnh mẽ):(1) Burn, kindle, ignite. (2) The strength, or fury of a fire. (3) Prosperous, flourishing, numerous.

SÍ NHIÊN (cháy sáng): A burning lamp; the condition of a burning lamp (diipa).

SẢNG (sáng, khoáng đạt, rộng rãi):(1) Refreshing, bracing, clear, resonant. (2) To ascertain, make sure. (3) Be disheartened, discouraged, dispirited, disappointed. (4) To differ; be mistaken. (5) Strong, fierce, bold.

SƠ (không thân, làm cho thông suốt). SỚ (chú giải, một bản tường trình cổ xưa):(1) To penetrate, permeate, pass through [Ê]. (2) To let through, let pass, let in. (3) Be distant, estranged, alienated. (4) Neglect, shun, alienate, distance from. (5) Rough, coarse. (6) Divide, part from, be separated. (7) To cut. (8) To write a commentary. A commentary, usually on a suutra or `saastra, done in order to clarify the meaning. (9) A letter. (10) A memorandum to the emperor.

SƠ (thô sơ, không thân):(1) Penetrate, pierce, pass through. (2) Distant, estranged, alienated. To distance oneself from, neglect, shun. (3) Rough, wild, sparse, sporadic.

SƠ SỞ DUYÊN (thuật ngữ của Duy Thức): A term used in Consciousness-only theory to describe the true nature of the object that gives rise to the objective aspect of consciousness. In contrast to .???.

SÂN (giận): (pratigha; krodha). 'anger','enmity.' The name of the mental action of hate and anger regarding situations or things that run counter to one's own disposition, preventing the body and mind from having stability. In the Abhidharmako`sa-bhaasya, one of the undetermined elements, in the doctrine of the Fa-hsiang school, it is counted as one of the six primary defilements. Also one of the three poisons.

SÂN KHUỂ (giận dữ): Anger, rage, scorn (kruddhi). To be angry at that which is disagreeable to oneself. To become angry. Malice, hatred. The term is often written simply with the first ideograph. (2) One of the 'three poisons', along with desire and ignorance. To become wholly embroiled with malice and commit evil deeds (dvesa).

SÂN HẬN (oán giận, giận hờn): Grudge, hatred, malice, bitterness.

SÂM LA (đông đảo): Many things arranged together, or connected together. To go on limitlessly. (naka p="788")

SÂM LA VẠN TƯỢNG (muôn vật hiện hữu): All of the numberless things in existence.

SI (u mê): (moha, muudha): 'delusion', 'ignorance'. Also written.???. The modern character is s. The defilement of confusion regarding all relative and absolute truths. In the Abhidharmako`sa-bhaasya it is listed as one of the evil producing elements; in the doctrine of the Fa-hsiang school, it is listed as one of the primary defilement elements. Also, one of the three “roots of non-virtue" and one of the “ten secondary dullnesses”. A synonym for.???. Often considered as the origin of all defilements.

SÚC (chứa): To store up, to gather; storage, storehouse. To nurture, develop, cultivate.

SIỂM (nịnh hót): To flatter, curry favor with. (`saathya). 'Flattery'. One of the lesser defilement elements as listed in the Abhidharmako`sa-bhaasya, one of the secondary defilement elements -Tùy phiền não: (ç¬"Ï») in the doctrine of the Fa-hsiang school. The mental action of meeting someone and hiding your inner heart and pretending on the exterior to have love and affection.

SIỂM KHÚC (nịnh hót và quanh co): In pleasing others, becoming twisted in one's own thought. “Flattery and perversion;" (vanka, kuhana). Perverse mind.

SIÊU (vượt qua): Leap over, pass over, surpass, transcend.

SIÊU VIỆT TAM-MUỘI (một lối Thiền đi thẳng vào giai đoạn Diệt tận định, không qua các giai đoạn trung gian): (samatikrama-utpatti). The 'transcending samaadhi'. A concentration in which, instead of progressing step by step through the four meditations, the four formless concentrations, and the concentration of extinction, the practitioner can directly enter the final concentration of extinction Diệt Tận Định, or conversely, come directly out of the concentration of extinction.

SIÊU QUÁ (vượt qua hẳn): To exceed, go beyond, transcend.

SƠ ĐỊA (địa thứ nhất trong Thập địa): The first of the ten bhuumis.

SUY: Decline, wane, weaken, abate, decay, wither, waste away.

SIỂN (XIỂN)-ĐỀ # NHẤT-XIỂN-ĐỀ (không tin Phật pháp): (Skt. icchantika). Those whose predisposition disallows the attainment of buddhahood. Those who have severed the roots of goodness. The school of consciousness-only posited the existence of an extremely evil class of beings who were incapable of attainment of buddhahood. But the newly developed East Asian forms of Buddhism such as Hua-yen, Ch'an and T'ien-t'ai rejected this notion in favor of the stance that all sentient beings possess innate Buddha-nature.

SAO (chép lại, luận thêm cho lời chú giải [Sớ]. - Sớ: chú giải kinh;-Sao: chú giải sớ): (1) To copy; to transfer in writing. To extract, to excerpt. (2) To steal; to plagiarize. (3) To scoop up, to dip up. (4) A summary of the contents of a large book. Digest. Gist.

SONG LÂM PHÓ ĐẠI SĨ (tên người) # PHÓ ĐẠI SĨ: Shuang-lin Fu Ta-shih. See Phó Đại Sĩ

SỨC (làm đẹp): To decorate. Decoration, ornamentation. Superficial additions.

-ooOoo-

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