ĐAN (ĐƠN) [chỉ Tinh, một trong Tam bảo (Tinh, Khí, Thần) của Đạo Gia]:(1) Cinnabar. (2) In Chinese (Taoist)
alchemy, “cinnabar" refers to elixir. It is one of the three
fields of advancement in the practice of spiritual alchemy.
ĐẢN (chỉ cần, khi mà): Only, merely, whenever. Yet, still, but (kevala,
maatra).
ĐẢN KHÔNG ( chỉ trống không. Không đối đãi với Có ): 'Only empty'. The opposite of Bất Đản Không -'not-only-empty'. The way Mahaayaana sees the Hiinayaana explanation of emptiness. An attachment to “emptiness only”, wherein emptiness is understood, but the principle of “not empty" is not understood.
ĐẢO (ngược, lật ngược lại, lầm lẫn):(1) To fall
down, fall over; lie down.(2) Upside down, perverted, inverted, contrary,
mistaken. (3) But, nevertheless, and yet.
ĐÂU (cái nón [mũ] hồi xưa):(1) Helmet, headpiece. (2) A hat. (3) Be confused.
(4) Transliteration for foreign tu sounds.
ĐÁO (đến):
To arrive, to reach.
ĐÁO BỈ NGẠN (đến bờ (bên) kia): To reach the other shore. To complete, to perfect.
ĐÁO ĐẦU (rốt cuộc, cuối cùng):(1) After all, eventually,
finally, at long last. (2) Best, greatest.
ĐỘNG:(1)
Action, movement, motion (cestaa). To do. To act. (2) Quake, tremble, shake,
shiver, vibrate (kampita). (3) Perception, awareness, reflection,
consideration. (4) Mobility or fluidity which can be seen in wind. The special quality of the element wind -Phong đại (một trong bốn đại) The basic nature of wind.
ĐỘNG DAO (không yên):
(1) To move, shake, tremble, vibrate. (2) Mental vacillation or
unsteadiness.
ĐỘNG CHUYỂN:
Movement and change (transformation).
ĐỔNG (giống, cùng nhau):(1) The same, one, identical. (2) To make the same; to make into
one; to put together. (3) To be in between, to gather together. (4) to
become part of the same group.
ĐỔNG SỰ (cùng một công việc, giúp đỡ nhau, tham dự để giúp đỡ):(1) To cooperate, to work together, to help each
other. (2) To participate in the affairs of sentient beings in order to help
them.
ĐỔNG THAM (người cùng tu học với mình): A fellow student under the same
teacher or in the same monastery.
ĐỔNG TÍNH KINH (kinh Đồng Tính): Full title is Ta-ch'eng t'ung-hsing ching Đại Thừa Đồng Tính kinh:. 2 fasc., trans. J~naanaya Xà Na Da Xá. Cited by Weonhyo for Buddha-body theory in his commentary on the Awakening of Faith.
ĐỔNG GIÁO (giáo ly ùcùng loại): The connotative aspect of the Single Vehicle. The
“shared vehicle" teaching that is related to the teaching of the
'three vehicles.' From this standpoint, all teachings and existences are
realized in the Single Vehicle. This is a teaching of the Hua-yen ching.
ĐỔNG GIÁO NHẤT THỪA (Nhất thừa và Tam thừa là giáo lý cùng loại): The “same teaching" of the single vehicle.
In Hua-yen theory this is the same as the 'Perfect Teaching' The teaching
that states that the single vehicle and the three vehicles are the same.
ĐỔNG QUY (cùng về): Concluding in the same intention.
ĐỔNG SINH (cùng sinh ra): To be born together.
ĐỊA TRÌ LUẬN (Tên một bộ luận): See Bồ Tát Địa Trì Kinh
ĐỊA LUẬN (Tên một bộ luận): See Thập Địa Kinh Luận.
ĐƯỜNG (Nhà, phòng, chỗ tu):(1) A hall, a reception room; a meeting place. Temple,
shrine. (2) State chamber, a court of justice. (3) Venerable, grave. (4) An
open place on the hills. (5) Flourishing, excellent.
ĐỔ (Sơn, phết, bùn lầy, con đường):(1) To paint,
plaster, daub, smear, apply, spread. (2) Be covered with; be soiled with;
get dirty, be stained. (3) Mud, mire, dirt. (4) Road, path.
ĐỊA (đất) (địa vị):(1) Earth, the earth, the ground (esp. as
contrasted to heaven-Thiên “V). (2) A land, a country, territory. (3)
A place, a scene, a location, a situation, a position. A stage in the
progression on the path towards enlightenment. (4) The spirit of the land.
ĐA-LA:(1) An abbreviation for the translation of paatra -Bát-đa-la, a flat silver bowl placed in front of the Buddha image at ceremonies for incense, etc. (2) A transliteration of taala, a kind of tree. See Đa-la thụ ( t'o-lo-shu). (3) A transliteration of taaraa, the pupil of the eye. (4) An abbreviation of the transliteration of Tu-đa-la, Sanskrit suutra.
(5) In the Esoteric sect, a transliteration for taarani, a woman
bodhisattva.
ĐA-LA THỤ (cây đa-la): A transliteration of the Sanskrit taala. Also written in
Chinese..Resembling the palm, it reaches a height of approximately 25
meters. Its flowers are white and its fruit is red, resembling a
pomegranate. Its leaves are big enough to use as fans, and were also used
for writing on.
ĐA VĂN (học rộng, nghe nhiều): To learn much through listening
extensively. Widely learned; broad knowledge.
ĐẠI THỪA TRANG NGHIÊM KINH LUẬN (tên sách): Ta-sheng chuang-yen-ching lun(Mahaayaanasuutra-lankaara). “Treatise on the Scripture of Adorning the Great Vehicle." 13 fascicles, attributed to Asanga-Vô Trước. The verses were probably written by Maitreya, which were expanded into prose form by Asanga, or his brother Vasubandhu. Translated in to Chinese by Prabhakaramitra during 630-633. There is also a Tibetan translation. It is an important treatise for the Mahaayaana Yogaacaara (Consciousness-only) school.
ĐẠI THỪA A TỲ ĐẠT MA TẬP LUẬN (tên sách): Ta-sheng
a-pi-t'a-ma chi lun7 fasc., T 1605.31.663-694. By Asanga; trans.
Hsu"an-tsang.
ĐẠI SỰ (vấn đề lớn lao): The “Great Matter." An abbreviation of Nhất đại sự nhân duyên. (1) The
single great matter (for which the Buddha appears in the world),
thus--practice, or awakening. (2) Saving sentient beings. (3) Magnanimity,
generosity, tolerance, liberality.
ĐẠI LỰC (năng lực lớn lao):(1) Great power or energy. Excellent
abilities. (2) A term for a type of sa.maadhi.
ĐẠI THIÊN: An abbreviation of Tam Thiên Đại Thiên Thế Giới (trisaahasra-mahaasaahasra-loka-dhaatu).
ĐẠI PHẨM:
Daihon See next.
ĐẠI PHẨM BÁT NHÃ KINH (tên sách): Ta-p'in pan-yao ching-The Mahaapraj~naaparamitaa-suutra in 27 fascicles, as contrasted to the 10 fascicle edition. Taishou volume 8. Officially titled Ma-ha Bát-nhã Ba- la-mật-đa kinh, it is an explication of the 25,000 verse Praj~naaparamitaa-suutra. Extant commentaries on it are only those two by Chi-tsang -Cát Tạng: a one fascicle work entitled Đại Phẩm Kinh Du Ký, and a ten fascicle work entitled Đại Phẩm Kinh Sớ.
ĐẠI THIỆN ĐỊA PHÁP: One of the six groups of mental functions outlined
in the Abhidharmako`sa-bhaasya. The ten mental conditions for cultivation of
goodness, which are faith, zeal, renunciation, conscience, shame, no desire,
no dislike, no harm, calmness and self control. A general term for the
mental function that necessarily arises together with all virtues. The
characters 'great-good-ground' mean 'virtue', therefore the term means
'virtuous elements.'
ĐẠI VIÊN CẢNH TRÍ (trí Đại viên cảnh): 'Great Perfect Mirror
Wisdom.' As a great round mirror reflects all forms exactly as they are, so
does the wisdom of the Buddha. A clear, undefiled mind. (1) In
Consciousness-only theory, one of the undefiled four wisdoms that one
transforms the defiled mind into upon becoming a Buddha. It is the pure
wisdom gained at Buddhahood by a qualitative transformation of the eighth
consciousness. In this wisdom, the workings of mind and mental functions are
acting in concordance with this wisdom.
ĐẠI ĐỊA:
(1) Great bhuumi. The level of the bodhisattvas who are in dar`sana-maarga
or above. (2) The basis upon which Buddhist practice is established. (3) The
Great Earth; the whole earth; everywhere, all the land, etc. (naka
p="917")
ĐẠI THIÊN (danh từ riêng): mahaadeva.
ĐẠI ĐƯỜNG NỘI ĐIỂN LỤC (tên sách): Ta-t'ang nei-tien.; by Tao-hsu"an -Đạo Tuyên “¹é ( Tao-hsu"an). The 'Catalogue of Buddhist Works in the Tang.'
ĐẠI TÂM: Great,
expansive mind. Great bodhi-mind; the mind of enlightenment. Unbiased,
non-partisan mind. The mind of great faith.
ĐẠI NHẪN LỰC (sức an nhẫn lớn lao): The power of great
tolerance.
ĐẠI NGỘ:
Great enlightenment. The destruction of all duality-based illusions.
ĐẠI Ý: The
drift of, the scope of, outline.
ĐẠI GIỚI = CỤ TÚC GIỚI:(1) “All of the precepts" as opposed
to the five, or ten precepts, which are called. (2) The complete and sudden
precepts of the Mahaayaana. (3) A section in part one of the Brahmajaalasutta -Phạm Võng kinh.
ĐẠI PHƯƠNG QUẢNG (rộng lớn bao trùm): 'great and broad.' (1) A term for the true principle awakened to by the Buddha. In some Hua-yen interpretations, (ta-Đại) means essence, (fang-Phương) means aspects, and (kuang-Quảng) refers to function. (2) The great
vaipulyas or suutras of Mahaayaana. Vaipulya is extension, spaciousness,
widespread. This term suggests the broadening of the basis of Buddhism, as
found in Mahaayaana. The vaipulya works are styled suutras, as the broad
doctrine of universalism, differing from the traditional account of his
discourses, is put into the mouth of the Buddha in a more universal aspect.
ĐẠI PHƯƠNG QUẢNG PHẬT HOA NGHIÊM KINH (tên sách): Ta-fang-kuang
fo-hua hua-yen ching is the full title of the Hua-yen ching
ĐẠI TRÍ ĐỘ LUẬN (tên sách): The Mahaapraj~naa-paaramitaa-`saastra; a commentary on the Mahaapraj~naaparamitaa-suutra, attributed to Long Thọ-Naagaarjuna; 100 fascicles, translated by Cưu Ma La Thập-S Kumaarajiiva.
ĐẠI PHẠM THIÊN VƯƠNG (vua cõi trời Phạm Thiên): The king of the great Brahman-heaven. A supernatural being who protects the dharma. The great brahma heaven is one of the three heavens contained in the first meditation heaven of the form realm. He is also called Thi khí (`Sikhin). Also called simply Đại Phạm Vương (Ta-fan-wang) or Phạm Vương. (naka p="929")
ĐẠI CƠ (khả năng lớn lao, tác dụng lớn lao):
“Great Capacity." (1) A person who has received the supreme
teaching of the great vehicle and embodies its resultant excellent
abilities. A person who has accepted the great vehicle teaching and
possesses the spiritual qualities resultant of bodhisattva practices. (2)
Great functioning. The great functioning of an impeccable Ch'an teacher; the
methods s/he uses to guide practitioners.
ĐẠI PHÁP (pháp lớn, pháp Đại thừa, một pháp tu của Mật tông):(1) The great dharma; great teaching; the teaching of
the Buddha (mahaa-dharma). (2) The teachings of the Mahaayaana. (3) Great
virtue. (4) The great practice dharma-Đại Tu pháp of the esoteric sect. (naka p="929")
ĐẠI NIẾT BÀN: See Đại Bát Niết Bàn
ĐẠI SỚ (chú giải chi tiết):(1) A 'large commentary'.
ĐẠI THÁNH: A
great sage. The Buddha or a great bodhisattva (mahaa-muni, taayin).
ĐẠI BÁT NHÃ BA LA MẬT ĐA KINH (tên sách): The Mahaapraj~naaparamitaa-suutra. 600 fascicles, translated by Huyền Trang-Hsu"an-tsang in 659.
ĐẠI BÁT NIẾT BÀN (viên tịch): 'Great Nirvaana', great extinction; supreme,
perfect awakening. The great death of the Buddha.
ĐẠI BÁT NIẾT BÀN KINH (tên sách): The Mahaaparinirvaana-suutra; 40 fasc., translated by Đàm Vô Sấm-Dharmak.sema. This is the Mahaayaana account of the Buddha's passing away. The suutra also explains the eternal presence of the Buddha and the inherence of Buddha-nature in every living being.
ĐẠI BỔ ĐỀ (đại giác ngộ, giác ngộ của Phật):
The enlightenment of the Buddha. The Buddha's enlightenment as opposed to
the enlightenment of `sraavakas and pratyekabuddhas. 'Great Awakening.'
ĐẠI-TÁT-GIÁ-NI- CÀN-TỬ (tên người): Mahaasatyanirgrantha. An ascetic
(jain) who became a prominent disciple of the Buddha.
ĐẠI-TÁT-GIÁ-NI- CÀN-TỬ SỞ THUYẾT KINH (tên sách): The Mahaasatya-nirgrantha-suutra. Translated by Bồ-Đề-Lưu- Chi -Bodhiruci during the Northern Wei (early 6th c.). Other translations include that by Gunabhadra during the Liu Sung (early 5th c.) as the Bồ Tát Hạnh Phương Tiện Cảnh Giới Thần Thông Biến Hóa Kinh, as well as a Tibetan translation. The Buddha teaches the awakening of bodhicitta and the practice of the six paaramitaas to Ma~nju`srii, as well as the teaching of the Single Vehicle. The Mahaasattva Nirgrantha teaches meritorious practices such as the Ten Good Karmic Paths. Here Nirgrantha is understood to be a Response-body Buddha.
ĐẠI CHÚNG:(1)
A great crowd; large gathering, or group. (2) The sa.mgha--monks and nuns.
(3) Those stuck in sa.msaara. (4) In T'ien-t'ai, one of the original members
of the group. (5) Buddhist practitioners, or followers.
ĐẠI CHÚNG BỘ (một chi phái Phật giáo ở Aán Độ thời cổ): daejungbu [j] daishuubu The Mahaasaamghika sect.
ĐẠI TẬP KINH (tên sách): The 'Great Collection Scripture.' 60 fasc., tr. by Dharmak.sema-Đàm Vô Sấm et. al. The full title of this text is -Đại Phương Quảng Đại Tập Kinh ; in this suutra the Buddha explains to other buddhas and bodhisattvas the Mahaayaana principles, such as the theory of emptiness. The suutra is also very strongly characterized by esotericism.
ĐẠI TẬP NGUYỆT TẠNG KINH (tên sách): The Candragarbha-suutra; ten fascicles. A section of the Mahaasamnipata-suutra, tr. by Narendraya`sas - Na Liên Đề Da Xá (Na-lien-ti-yeh-she). Discusses in detail the theory of three periods of the Dharma (true dharma, semblance dharma and degenerate dharma).
ĐÀN (Bục, tòa giảng): A platform, a stage.
ĐAN (một, lẻ, một chỗ ngồi định saün):(1) One, single,
simple, singular; simply, merely, only solely. (2) An assigned seating
position. (3) Name card; a name card which indicates where the
practitioner's assigned seat is in the monks hall. Also a card which names a
suutra or indicates the approach to a monastery
ĐOẠT (lấy đi, bác bỏ, quyết định):(1) To snatch, to
grasp, to take away. To settle, to decide. To surpass. (2) To determine, to
decide. (3) To deny, to negate
ĐỐ (ganh ghét):
Jealous, envious. Jealousy, envy.
ĐỊNH:(1)
Establish, decide, lay down, stipulate, determine, fix, settle, arrange. (2)
Be decided, be settled, be certain. Certainly, certainty. (3) Law, rule,
regulation. (4) (dhyaana) 'Meditation,' 'concentration.' In the doctrine of the Fa-hsiang school, it is one of the Biệt cảnh -'environment dependent' mental action elements. This ideograph is often used interchangeably with Chỉ (chih) (`samatha). (5) The unification of
the mind in concentration; stopping the floating of the mind and
concentrating on one point.
ĐỊNH TÂM (tâm định): The mind of meditative concentration. The mind focused
on an object without scattering.
ĐỊNH TÍNH (tính cố định): 'Fixed nature.' The unalterable nature or
essence of a person or thing.
ĐỊNH DỊ (danh từ chuyên môn của Duy Thức): 'Distinction of good
and evil (causes).' One of the 24 elements not concomitant with mind as
explained by the school of Consciousness-only. The principle that the causes
and effects of good and evil are different from each other, and are not
confused. A provisional element.
ĐỊNH NHÃN (mắt định): To enter concentration; to become still,
and not waver regarding the object in sight.
ĐỊNH TỤ (chẳng thoái chuyển): The firm determination to achieve
liberation, or Buddhahood. Once the practitioner gains this kind of
determination s/he will not falter in practice.
ĐỐI:(1) To
reply, to respond, to answer. (2) Reply, response, answer. (3) To face, to
meet, be facing (adhisthita, adhimukha). To compare. (4) Partner, opponent.
(5) To oppose, be opposite to, compare or contrast qualitatively. (6) To
make a pair, to suit; agreeing with. Respond.
ĐỐI ĐÃI:
To deal with; attitude towards.
ĐỐI PHÁP (dịch chữ A-tỳ-đàm [Abhidharma]) (Luận):
Literally “concerning the dharma." A translation of “Ü--abhidharma.
Also rendered in Chinese Buddhism as _ [w] lun [p] lun [k] ron, non [j] ron.
ĐỐI TRỊ:
To correct, to fix. To remove or end delusion. Dispelling the suffering of
ignorance with the wisdom of awakening (pak.sa, pratipak.sa).
ĐỐI BIỆN (so sánh để đối trị): 'Contrastively compare'.
ĐẠO (dẫn đường): To guide, lead, teach, instruct, serve as a master
to. Guidance, instruction.
ĐẾ-THÍCH (vua cõi trời Đâu Suất): Originally a powerful Vedic god, he
appears in Buddhist scriptures as a protector of the buddhadharma and as
lord of Tusita heaven.
ĐỚI (thắt lưng, mang thắt lưng, mang):(1) A belt or sash. (2) To wrap a
garment or belt around the waist.
ĐỚI CHẤT CẢNH (danh từ riêng của Duy Thức): 'Archetypical object(s).' One of the three kinds of objects-Tam loại cảnh in Consciousness-only theory. It is another way of describing the concept of 'archetypes', that is, the original quality of images before they are transformed and manifested by discrimination. This original quality of objects exists, but as an object that is not reduplicated exactly as it is. Rather, it is established as a result of the combination of the two powers of mind and object. This is also called 'intermediary existence between mind and object.' It is an incorrect perception of the world.
ĐỘ (luật lệ, giới hạn, đo lường, qua, cứu):
(1) Rule, law, pattern, decision. (2) A limit. (3) A unit of measurement.
Measure, calculate. (4) Time(s)--to do three times, four times, etc. (1) To
cross over (to the shore of liberation) (nayati, pramok.sa, uttarana). (2)
The perfection(s) (paaramitaa). (3) To leave home and seek the way. (4) To
save sentient beings.
ĐỘ TĂNG (kiểm soát tu sĩ): The regulation of monk and nun ordination
by the government. This regulation first became practiced when too many of
the clergy were able to avoid tax and military service.
ĐỘ ĐIỆP (giấy chứng nhận tu sĩ): A government license
allowing one to become a Buddhist monk or nun.
ĐỘ THOÁT (cứu thoát khỏi sinh tử):(1) To liberate oneself; achieve
enlightenment, nirvaana. (2) To liberate others; to save others.
ĐẦU (vất bỏ, nhảy vào, theo):(1) Throw, throw away, hurl, give up.
(2) Launch into, embark on, seize; jump into. (3) To present someone with a
gift. (4) Depend upon.
ĐẦU CƠ (nắm lấy cơ hội, đúng lúc, đúng trình độ, khế hợp):(1) To seize the opportunity; to
get the clue. To see the point. (2) The practitioner's finding the true
spirit of Zen. The convergence of the predilections of teacher and student.
ĐỀ (nắm):
(1) To carry in the hand. (2) Quiet, peaceful. (3) Transliteration of
Sanskrit di sound.
ĐỀ THỌ (= BỔ ĐỀ THỌ: cây bồ đề): See Bồ Đề Thụ
ĐỀ BÀ (tên người):
(1) A transliteration of the Sanskrit deva, which means “god." (2) Used in Buddhism as an abbreviated indicator of longer names such as: (a) Đề Bà Đạt Đa -Devadatta, `Saakyamuni's cousin; (b) Thánh Đề Bà -Aaryadeva, the disciple of Naagaarjuna and author of such works as the Bách Luận and the ; (c) Mahaadeva.
ĐỀ-BÀ-ĐẠT- ĐA (tên người, bà con của Phật):
Devadatta, `Saakyamuni's cousin.
ĐỀ XUYẾT (nêu lên và bổ khuyết): To pick up and compose. The raising of the proper problem by the teacher for the instruction of the student. A Ch'an teaching term. See also Đề Tê.
ĐỀ VỊ KINH: See Đề Vị Kinh
ĐỀ-XÁ-NA:
(de`sanaa) According to Naagaarjuna, words which uncover reality, which
reveal things as they are. Disclosive language; living words (ant.¨
prapa~nca).
ĐỀ VỊ KINH (Kinh Đề Vị): Full title is Đề-Vị- Ba-Lî Kinh. Not extant, but is cited in many old texts. It apparently discussed Buddhism together with various Taoist and other Chinese native religious topics, and was not a purely Buddhist text. Such scholars as Chih-i included it in their doctrinal classification systems as a text exemplifying the “teaching of men and gods.”
ĐỀ KHỞI (nêu lên, đưa ra):(1) To present, submit, hold out, offer. (2)
Cause, bring about.
ĐIỆU (lắc, rung):(1) To fall, come down. (2) To wave, to shake, swing, rock, roll.
ĐỆ TỬ (học trò): A student; a disciple; a follower.
ĐẮC (được, hơn):(1) Obtain, get, acquire, gain. (2) To effect, to attain. (3)
To go well. (4) Able, can, may. 'Acquisition,' 'possession.' (1) In
Abhidharma theory, one of the fourteen elements not concomitant with mind. A
real dharma. (2) In Consciousness-only theory, one of the twenty-four
elements not concomitant with mind. A term describing the reception of
defilements and karma by the continuing body of sentient beings. It is said
to be related to the aalaya-vij~naana as well as the manifestation of the
two hindrances. The condition of receiving defilements despite the fact that
they are not actually arisen, but because of their existence in the
aalaya-vij~naana. Included within this is the acquisition of habits.
ĐẮC GIỚI (được tâm giới chứ không phải chỉ là hình thức bên ngoài): The 'precept attainment.' When a novice monk receives the
precepts during ordination ceremony, the essence of the precepts arises in
him. This perpetuates the effect of having once received the precepts. The
fact that the essence of the precepts arises in the monk is called the
'precept attainment.' Because precept attainment functions without any
willful effort on the monk's part, it said to “spontaneously give rise
to all the demeanors of the vinaya”.
ĐÃI (hầu hạ, đợi chờ):(1) To wait, wait for. (2) Be necessary;
depend upon, rely on. To have as a reason or premise (apek.sate).
ĐỔ (đệ tử, vô ích):(1) A follower, a disciple, a crowd. (2) To go on
foot. (3) Only, merely. (4) In vain, empty, useless.
ĐỔ NHIÊN (vô ích):
In vain; uselessly.
ĐỔ CHÚNG # ĐẠI CHÚNG:(1) A multitude of disciples. A disciple. (2) The lay followers
of a temple or monastery. (3) The common people.
ĐÃI (lười biếng): Idle, remiss. Disrespectful, insolent.
ĐÃI MẠN (khinh khi): Disrespectful; to treat rudely.
ĐỂ (vâng lời, an bình):(1) Obedient, tame, docile, compliant. (2) Peaceful,
tranquil, calm.
ĐỘC (một mình):
(1) Only, single, alone, solitary. (2) Of itself, spontaneously,
automatically.
ĐỘC CHƯƠNG CẢNH (1 trong 3 cảnh theo tông Duy Thức): 'Images
only', 'illusory perception'. One of the three kinds of objects in
Consciousness-only theory. Images projected by the subject according to
willfulness that have no real objective existence. Especially false
perceptions manifested on the basis of the belief in a real self and real
elements which are mistakenly discriminated by the sixth consciousness.
These are images transformed and manifested solely by the subjective aspect
[] of the discriminating consciousness.
ĐỘC GIÁC # DUYÊN GIÁC: See Duyên Giác (pratyekabuddha).
ĐỔNG (trẻ con): A child, infant, baby.
ĐỔNG CHÂN TRỤ (Trụ thứ 8 trong Thập Trụ): The eighth of the
Ten Abidings -The “abiding of the 'true child'." The deluded view
does not arise, and awakening does not cease.
ĐOAN (ngay thẳng):
(1) Exact, correct, straight. (2) To ascertain, make sure; to correct, fix.
(3) End, tip, border, edge, point, extremity. (4) Side. (5) Beginning,
origin, inception.
ĐỆ (thứ tự):(1) Series, grade, sequence, class, order. (2) Number (one,
two, etc). (3) A house, apartment. (4) But, only.
ĐỆ NHẤT (phần một, trước hết):(1) Best, greatest,
first, most (agra, agrya, agrataa). (2) Excellent, superior (vara).
ĐỆ NHẤT NGHĨA ĐẾ (chân lý tuyệt đối):
(paramaartha-satya) The highest truth; the absolute truth. True reality, as
opposed to any kind of relative or worldly truth.
ĐẲNG (bằng, một nhóm):(1) And so forth, et cetera, and, the like. (2)
Fellows; a group, a set; a class, a rank, a sort. (3) Equal, similar, alike,
equivalent. To grade, to classify, to arrange.
ĐẲNG NHẤT THIẾT PHẬT (Hồi hướng thứ 3 trong Thập Hồi hướng): The third rank of the 'ten
dedications of merit' in the path of bodhisattvahood. According to
Consciousness-only, the stage where the bodhisattva continually and broadly
penetrates the teachings of all the buddhas of the three worlds.
ĐẲNG TRÍ (trí thế gian): “Worldly wisdom.”
ĐẲNG VÔ GIÁN DUYÊN (duyên không gián đoạn): (samanantarah-pratyaya); 'incessant causation', 'cause equally without gap'. One of the 'four causes' -Tứ duyên (ssu-yu"an) in Consciousness-only theory. Also called Thứ Đệ duyên. The condition of one existence directly producing the next with no interruption. In the continuing mind, the subsequent mind and mental functions are inherited from the prior moment's mind and mental functions. The prior thought-moment as condition for the next thought-moment.
ĐẲNG GIÁC (quả vị ngay trước quả vị Diệu Giác): “Equal enlightenment" The rank of bodhisattvahood where the practitioner has enlightenment equal to that of a buddha, but is yet a bodhisattva. Following this stage the practitioner enters the stage of 'marvelous enlightenment' -Diệu Giác.
ĐÁP (trả lời): To answer, an answer. A response.
ĐAM-NGUYÊN (tên người): Tan-yu"an. See Ying-chen -Ứng Chân
ĐAM TRƯỚC (đam mê): 'addiction.' Desire and attachment.
ĐẨU (Đẩu tẩu -Đầu đà: nỗ lực trừ Tam độc): Transliteration of the Sanskrit dhuuta. See.???.. To leave home; to leave the defilement of the secular world. Same as.???
ĐOÁN (ĐOẠN) (Đoán: quyết định ; Đoạn: cắt đứt): (prahaana). (1) To cut off, to sever, to destroy, to end. (2) To end evil.
To destroy delusions. (3) To decide; definitely.
ĐOẠN THIỆN CĂN (cắt đứt căn lành): (muulaccheda). The cutting
off of one's good roots of meritorious practice.
ĐOẠN HOẶC (dứt trừ lầm lạc): 'Destruction of delusion. '
ĐOẠN DIỆT (mất hẳn, dứt hẳn): (uccheda, upa`saanti,
prahaana). Get rid of, remove, do away with; be deprived of; lose. Quench,
put out, eradicate, exterminate. Cessation, nirvaana.
ĐOẠN TRƯỜNG (đứt ruột: thống khổ): “Cutting one's intestines." A metaphor for great suffering.
ĐOẠN KIẾN (lý thuyết cho rằng chết là hết): (uccheda-drsti).
(1) “Nihilism." the mistaken view that results from not discerning
the principle of cause and effect that centers on the idea that the world or
oneself can be destroyed; for example, the idea that once a being dies,
there is not future rebirth, or that life is something limited to this
world, and therefore the nihilistic view of denying the reception of the
fruits of good and evil acts. (2) The destruction of mistaken views.
ĐỖ THUẬN (tên người, sơ Tổ tông Hoa Nghiêm): (557-640). The
first patriarch of the Chinese Hua-yen lineage.
ĐỐNG CHẤN (Trung Hoa thuở xưa): East Asia; China.
ĐIỀU (dải, sợi, điều):(1) Twig, small branch. (2) Fiber, string,
tendon, vein. (3) Grain, texture. (4) Linear; something long and thin. (5)
Reason, theme, logic, circumstances.
ĐIỀU ĐIỀU (mỗi sợi): Each piece, each part, each section, every
clause.
ĐIỀU LÝ (lý luận): Reason, logic. The thread of an argument; a theme.
Linear.
ĐÀN = ĐÀN-NA (thí chủ):(1) Sandalwood. (2) A transliteration of the Sanskrit/Pali
daana, which means “giving" or “donation.”
ĐÀN BA-LA-MẬT (bố thí Ba-la-mật): The “perfection of giving,"
(daana-paaramitaa) one of the six Mahaayaana perfections
ĐÀN-VIỆT = ĐÀN- NA: A transliteration of the Sanskrit daanapati. (1) Chief donor,
benefactor. (2) A believer, who supports the temple with her/his donation.
ĐÀN-NA: A supporter
of a Buddhist temple; donor, lay member.
ĐOẠN (một đoạn, một khúc, giai đoạn):(1) Division,
border, section, part. (2) Method, process. (3) Steps, stair(s), flight of
stairs. (4) a certain length of cloth. (5) Grade, class, rank, level,
degree.
ĐIỆN (cung điện):
A palace (Pali: paasaada).
ĐỘNG (hang động, sâu thẳm):(1) A cave, cavern. (2) To pass through, to penetrate.
(3) Deep, profound.
ĐẠM (nhạt):
(1) Light (color, flavor); faint (light, hope); passing, fleeting. (2)
Tasteless, insipid. Tastelessness; insipidness (ka.saaya). (4) Used for
104-8: sputum; phlegm (`slesman). Naka 939b.
ĐỘC (con trâu con, con nghé): A calf.
ĐỘC TỬ (Sơ Tổ của bộ phái Độc Tử ở Aán hồi xưa): “Calf" (vatsa). one of the main divisions
of the Sarvaastivaada school. They are considered schismatics because of
their insistence on the reality of the ego.
ĐƯƠNG (phải, nên): ác [w] tang [p] dang1 [k] dang [j] tou (1) Should
be, granted, deserve; what is right according to reason. (2) Future case;
will be, will. (3) Have to (do),should (do), ought to (do). (4) Then, at
that time. (5) In the presence of, in the place, in, at.
ĐƯƠNG THƯỜNG:
(saün có) The “future constant." The possession of Buddha
nature by all sentient beings. (Nirvaana Suutra)
ĐƯƠNG TÌNH (ý nghĩ thông thường) (vọng tâm): 'Common
sense', 'habituated thought'; manifested subsequent to belief in the reality
of form, mind and sentient beings.
ĐƯƠNG TÌNH HIỆN TƯỚNG (do vọng tâm mà có vọng cảnh): The deludedly
cognized world which is manifest on the basis of people's mistaken
attachment. The aspect of existence is also called “Habitually manifest
aspect.”
ĐÀM (kéo mây): To
be cloudy; become cloudy.
ĐÀM VÔ SẤM (tên người):
A transliteration of the
name of Dharmak. a monk originally from central India who would eventually
become one of the most prolific translators of Indian texts into Chinese,
among the most important of which were the Bodhisattvabhuumi-suutra and the
Nirvaana suutra.. (add more, Ui 794)
ĐỘC (độc ác, chất độc): (1)
That which harms life, plans, etc. Poison. (vi.sa) (3) To hurt, injure,
cause pain.
ĐẠM (lặng lẽ): (1) At ease,
calm, quiet. (2) Light, bland, insipid.
ĐĂNG (lên, tiến tới): (1) To climb,
ascend to a high place. To mount. (2) To advance, step up. (3) To commence;
to do. (4) To record, make an entry. To publish. (5) As soon as; at that
time.
ĐÍCH (mục tiêu, rõ ràng, của): (1) A target
(in archery). Target, aim, objective, intent. (2) Clear, obvious. (3)
Really, truly, exactly, just to. (4) White. (5) Possessive particle:
“of”, “belonging to" “in the type or category
of." “--ness." Modern Korean ui and Japanese no.
ĐỐC (nhiệt thành, hết lòng): (1)
Warm, hearty, cordial, courteous. (2) To concentrate the mind on one thing.
ĐỘ (qua, cho): (1)
To cross over, to ford (a river). (2) To hand over, give over.
ĐÀI Y (rêu, áo người tu):(1) Moss. (2) The
clothes of a Buddhist monk.
ĐÀI: (1)
A tower, stand, pedestal. (2) A shelf. (3) High land, mountain, plateau. (4)
An office. (5) A person of lower status than myself.
ĐẠO: (1)
Road, way, path, method. (2) Truth, Way, enlightenment, reality, harmony.
(3) To tell, to inform, teach.
ĐẠO TỤC (xuất gia và tại gia): (1)
The worlds of nirvaana and sa.msaara. (2) A member of the clergy and a
secular person.
ĐẠO TRƯỜNG: (1)
The site of (the Buddha's) enlightenment. The diamond seat under the
bodhi-tree at Buddhagayaa. (2) The place where one is enlightened
(bodhi-manda). (3) The place where one practices the way. A place where the
dharma is taught. (4) A monastery.
ĐẠO-TUYÊN (tên người):
Tao-hsu"an (596-667); the founder of the Nan-shan Nam Sơn school of the Lu (Luật) sect in China. He assisted Hsu"an-tsang in translating precept texts and biographies of monks.
ĐẠO ĐẮC (nói được) (thuật ngữ của Thiền): To
really have (enlightenment) in such a way that one naturally expresses its
reality.
ĐẠO LY: Ù
(naya, yukta, nyaaya). A way, course, a reason. The law, or rule that the
existence and change of all things is patterned after. The correct theory.
ĐẠO NHÃN (con mắt Đạo, sự hiểu biết về Đạo):
The Eye of the Way; eye of
awakening. The penetrating eye gained as a result of enlightenment.
Exceptional discernment.
ĐẠO DUYÊN (nhân duyên của Đạo): The
causes and conditions of Buddhahood.
ĐẠO ĐẾ (chân lý thứ tư của Tứ Diệu Đế): (maarga-satya)
The “Truth of the Way." The fourth of the Four Noble Truths, which
includes the eight kinds of correct practices.
ĐẠO PHONG (sự dạy Đạo): The
guidance that one religious practitioner gives to another.
ĐẠT (thành tựu, thành công):(1) To
penetrate, to pierce, to pass through. (2) To reach, to extend to, to solve.
(3) To transcend; to awaken to, to realize. (4) To become proficient at.
ĐẠT-MA (tên người):
Bodhidharma, the legendary first patriarch of Chinese Ch'an Buddhism who came from India “not to teach words and letters" but to “transmit the teaching that is outside of the scriptures." He is the putative author of a text called The “Two Entries and Four Practices -Nhị Thập Tứ Hạnh.
ĐẠT-MA-ĐA-LA # PHÁP-CỨU (tên người): A transliteration of Dharmatraata. See Pháp Cứu -Fa-chiu.
ĐẠT-MA-CẤP- ĐA (tên người): A
transliteration of the name of Dharmagupta, a southern Indian Buddhist monk
who came to China during the Sui dynasty, arriving to Chang-an around 590.
He moved to Loyang in 606, where he translated Mahaayaana suutras and
`saastras prolifically.
ĐẢNH (đảnh): Head, top of the head; peak, summit. The top of a thing.
ĐẢNH THIỀN # SIÊU VIỆT TAM MUỘI: The “peak meditation." Synonymous with The 'transcending samaadhi' - Siêu Việt Tam Muội.
ĐẢNH LỄ (lạy đầu chạm đất): Bowing
by prostrating the whole body to the ground (vandaniiya).
ĐẢNH LỄ PHẬT TÚC (làm lễ chân Phật): (bhagavatah
paadau `sirasaa vandati). Bowing one's head to the feet of the Buddha.
ĐỐN (nhanh, trực tiếp): (1) Direct,
immediate, sudden; immediately, directly. (2) The immediate (sudden) teaching -Đốn giáo
ĐỐN CƠ (căn cơ hiểu nhanh): One who
is capable of immediate awakening. One who truly understands the immediate
teaching.
ĐẦU: (1)
Head, front, chief, first, top. (2) Boss, chief, foreman. (3) A counter for
large animals. (4) Hair on the head.
ĐẦU SỐ (số lượng): The
number of heads; a “head count." The number of breaths in
breath-counting meditation.
ĐẦU GIÁC (người cầm đầu): (1)
Head, the top of the head. (2) One of extraordinary ability. A standout.
ĐẦU ĐÀ (người tu khổ hạnh): (dhuta).
(1) The monk's practice of begging. A monk. (2) Literally, to “brush
off." To discard the comforts of food, clothing and shelter and
practice the Buddha-path.
ĐẦU ĐẦU (mọi thứ, mọi chuyện): Every
single thing.
ĐIÊN (đỉnh đầu, ngã, lộn ngược): (1)
Summit, origin. (2) To overturn, invert; be inverted, upside-down. (3) To
fall.
ĐIÊN ĐẢO (lộn ngược): (viparyaasa,
viparyasta, viparyaya, vipariita) (1) 'Perverted,' inverted, upside down.
That which is opposite of the correct view, or not the way it should be,
i.e., our deluded viewpoint and mode of existence. To go against the correct
principle, or truth. To take the true as false and vice versa. Mistaken
thought, confusion, delusion. (2) The 'four perversions' are failure to
recognize the truths of impermanence, suffering, impurity and no-self. (3)
To hold to a mistaken mode of meditation or contemplation. In this case it
is usually called a 'fall.' (4) Conceptualization. (5) To fall down or turn
back.
ĐIÊN ĐẢO MỘNG TƯỞNG:
(viparyaasa). (1) Perverted mind. The confusion of not being able to see a
thing correctly. This phrase is found in the Heart Suutra.
ĐỀ (trán, đầu đề, đề mục, vấn đề): (1)
Forehead, brow, head. (2) Mark, sign, symbol, emblem, proof; caption, title,
heading. (3) Quality, judgment, estimation. (4) Question, problem. (5) Write
down, make note of, inscribe.
ĐIỀU (xếp đặt):
(1) To check, investigate.
(2) To harmonize, to adjust, to tune, to equalize, to tame, control.
ĐIỀU PHỤC (điều khiển, chế ngự): (1)
To regulate, correct, adjust, soothe, quell (nigraha). Overcome, tame. (2) A
translation of the Sanskrit vinaya.
ĐIỀU NGỰ (chế ngự): To
tame, to control. In the same way that a coach driver expertly controls a
team of horses, the Buddha controls the three karmic activities of word,
thought and deed, suppressing all evil activity. The “Tamer;" one
of the ten epithets of the Buddha.
KHÓA: (1)
Assign (a task); levy, assess, charge with. (2) To examine. (3) To exhort,
to counsel. (4) A chapter, a section, a lesson. (5) Allotment, division.
ĐÀM (nói chuyện): (1)
Discourse, to discourse upon. (2) A story, a talk. (3) A discussion,
consultation.
TRANH (cãi): To quarrel, dispute,
argue, remonstrate.
ĐẾ (xét kỹ, chân thực): (1) Making
the truth clear. To understand. To clarify. (2) Clarity. (3) Truth (satya).
(4) Item, provision (tattva)
ĐẾ DUYÊN (Tứ đế và Thập nhị nhân duyên): An abbreviated reference to the Four Noble Truths -Tứ đế and the Twelve Limbs of Dependent Origination Thập nhị nhân duyên .
ĐẾ THÍNH (nghe kỹ, lắng nghe): Listen
well, listen closely, listen clearly. Listen with one's heart
(sunaatha-saadhukam).
ĐẠO (đạp lên, dẫm lên): (1) Step
on, tread on, stamp, trample. To go, walk. (2) To move, act, do.
ĐẠO-PHIÊN (đạp đổ, từ chối): To
kick away, kick out,; reject, refuse, spurn.
ĐỘC (đọc): To
read. To read aloud.
ĐỘC TỤNG (đọc lớn tiếng): (vaacyamaana, svaadhyaaya). The oral reading of
the scriptures. 'Reading and chanting.' The first ideograph refers to
chanting while looking at the text, and the second ideograph refers to
chanting from memory. In contrast to (silent suutra reading). Chanting the
scriptures in a deep voice with a group of monks in order to gain the
essential qualities of thought, reflection and inquiry.
ĐÔ (đều): (1)
A metropolis. (2) All, the whole. Abundant, full. (3) Elegant, refined.
Beauty, excellence. An exclamation of admiration.
ĐÔ-SUẤT-THIÊN # ĐÂU-SUẤT-THIÊN (cõi trời Đâu Suất):
'Tu.sita Heaven.' The fourth of the six heavens in the realm of desire where
the future Buddha dwells.
ĐỘN (u tối):
(1) Dull (knife edge,etc.) (2) Mental dullness, slowness, foolishness. (3) Dullness of the religious/spiritual faculty; the lowest of the three levels of faculties Tam Căn. (4) Defilements that are difficult to sever.
ĐỘN CĂN # HẠ CĂN: Dull, foolish, incapable, stupid. “Dull
faculties." The lowest of the three kinds of faculties.
ĐÀ-LA-NI (tổng trì):
(dhaaranii). A transliteration of the Sanskrit. A mantra that is believed to
contain occult power as the essence of the Buddhist teachings. A
comparatively long mantra. Also translated into Chinese as 'total
retention,' i.e., memory--keeping the teaching in the mind without
forgetting. “Superb memory." The retention of manifold virtues.
ĐÀ-LA-NI MÔN (pháp môn Đà-la-ni): A class of scriptures established in the final period
(period of esoteric teaching) of Indian Buddhism. Also, the actual practice
of chanting.
ĐIỂM (chấm):
(1) A dot, a spot, a speck. (2) A point. (3) A bit, a little. (4) To count,
to check one by one. (5) To punctuate. (6) To light.
ĐIỂM ĐẦU (gật đầu): To bow; to nod assent.
ĐẢNG (Một nhóm người cùng chí hướng):(1) Friends, associates,
comrades; a person's crowd, gang, group. (2) A street gang. (3) To join a
gang, club, association. (4) Be intimate with. (4) A place. (5) Correct,
right, good. (6) If.
ĐOÀN (rèn):(1) To
forge, temper (metal). (2) Drill, train, improve, cultivate, discipline,
practice.
ĐỔ-DUY # TRÀ- TỲ (hỏa thiêu): A transliteration of the Pali jhaapeti, meaning “cremation." Same as Trà Tỳ.
ĐÀO (đồ sứ, đồ gốm): Porcelain, pottery. To make
porcelain.
ĐÀO LUYỆN: To
polish, to become proficient at something be repeatedly practicing.
ĐỔ (con đường):
A road, a path, a journey. A career, a pursuit.