GIÀ: Transliteration
of Sanskrit ga and ka sounds.
GIÀ-LAM (chùa chiền): An abbreviation of seng-ch'ieh lan-ma -Tăng-già- lam-ma (Skt. sa.mgha-aaraama), literally 'a garden for a group of monks.' A place with a pure, quiet atmosphere where one can carry out meditation practice. A Buddhist convent or monastery; a temple. (naka p="161")
GIÀ-ĐÀ (kệ tụng): The poetry or verse of the Buddhist scriptures (gaathaa). See Kệ tụng.
GIAI (cùng với):
(1) Together, with. (2) Accompany, follow. (3) Strong, robust.
GIẢ (không thật, tạm thời):(1) Provisionally hypothesized
(-dharma). (2) An institution or establishment (praj~napti). To establish a
concept. The gathering of words and/or sentences. (3) The use of a metaphor
which, though not truly existent, is used for explanation (upacaara). (4) Something that is provisional or temporary. Also written Quyền. In the doctrine of the T'ien-t'ai sect, according to the true teaching, the real characteristic of human existence is provisionality. (5) The term Giả is usually used in contrast to terms like truth Chân, or reality Thực , referring to something that is empty, or unsubstantial, lacking inherent existence; something that exists only in reference to the name assigned to it. This is called Giả danh hữu (có tên suông chứ không có thực). This sort of existence is not different from emptiness. The term Giả is also used to refer to 'expedient means' Phương tiện, or methods of practice and teaching that have no real nature,
but are used provisionally.
GIẢ PHÁP (pháp không thực, giả dối): A provisional, temporary
existence or thing. According to the doctrine of the Fa-hsiang school, an
element which does not possess its own “seed.”
GIẢ THUYẾT (tạm giải thích):(1) To provisionally explain. Linguistic
convention, or custom. Metaphorical expression. Secondary meaning (gauna) as
opposed to primary meaning (mukhya). An explanation that does not express
the situation exactly as it is. (2) In Consciousness-only theory, this provisional explanation is discriminated into two types, namely, the 'provisional teaching of elements' as per Sthiramati (see Thành Duy Thức Luận, T. vol 31, p. 1a) (upacaara). (3) Falsehood
(praj~napti).
GIA (thêm):(1) Add,
increase, fill up, meet. (2) To attach to, to put on. (3) Lift up, raise,
popularize. (4) And further, and so on.
GIA HẠNH (chuẩn bị để tu hoặc giai đoạn tu chuẩn bị. Tu phụ thêm)
GIA HẠNH # CHÁNH HẠNH (Hạnh tu chính thức): (1)
Preparation for practice; preparatory practice. (prayoga, prayogika). (2)
Practice, effort, endeavor, especially of a preliminary or expedient nature.
(3) The “stage of preparation;" see next entry. (naka
p="293")
GIA HẠNH VỊ (Địa vị gia hạnh) (Giai đoạn sửa soạn): The 'stage of preparation'. The second among the five stages of practice as outlined by Vasubandhu in his Thirty verses on Consciousness-only. This is the stage of preparation for the purpose of opening the wisdom of “no outflow" to enter the “path of seeing"-Kiến đạo. It is preparation like the step before -Tư lương vị, but more direct preparation.
GIA (tốt đẹp, vui vẻ, may mắn): (1)
Good, excellent, beautiful, pleasing, fortunate. (2) To like, love, respect.
(3) To enjoy, appreciate, be pleased with. (4) Good fortune, happiness.
GIA TƯỜNG ĐẠI SƯ (tên người): A name for the San-lun patriarch Chi-tsang -Cát Tạng. This nickname comes from the name of the temple in which he lived the Chia-hsiang ssu - Gia Tường tự, in K'uai-chi -Hội Kê.
GIÁP SƠN (tên một vị Thiền sư): The
name of a monk and monastery during the Li Chou period of the T'ang.
GIA (nhà): (1)
House, home, residence, housing. (2) Family, household, family name, family
fortune. (3) House, shop, store, seller, dealer. (4) Professional,
profession, expert. (5) Philosopher, teacher, master. A specialist in any
branch, or his/her school.
GIA PHONG (nếp nhà, thói nhà): The
“family style." Literally the customs and traditions of a certain
clan. In Buddhism, the teaching methods of a certain lineage.
GIỚI (giới):
(1) To be on guard; to be careful about; to warned about; to be ready for.
(2) To preserve, to protect. (3) Warning, care. (4) Metaphor; to say. (Å)
(1) The rules of religious discipline (`siila). (2) To warn, to caution, to
guard against. (3) Warnings, precautions, precepts.
GIỚI THỪA CÂU CẤP (giới và thừa đều gấp) xem ý nghĩa ở dưới: See Giớii Thừa Tứ Cú (chieh-ch'eng ssu-chu).
GIỚI THỪA TỨ CÚ (bốn loại kết hợp giữa Thừa (trí huệ) và Giới (giới luật):
Four different ways of combining wisdom and moral discipline: (1) Giới hoãn thừa cấp: chú trọng về Trí hơn là Giới. To be relaxed about the precepts while applying great effort toward polishing wisdom. (2) Giới cấp thừa hoãn: chú trọng về Giới hơn là Trí (chieh-chi ch'eng-huan) .To apply great effort toward the precepts while relaxing on the polishing of wisdom. (3) Giới, thừa câu hoãn: không chú trọng cả Giới lẫn Trí.To apply great effort to both. (4) Giới, thừa câu cấp: chú trọng cả Giới lẫn Trí. To be relaxed about both. The result of serious application to precepts is rebirth as a god. The result of serious application to the polishing of wisdom is enlightenment.
GIỚI CẤP THỪA HOÃN: GIỚI CẤP THỪA HOÃN chieh-chi ch'eng-huan. See Giới Thừa Tứ Cú-chieh-ch'eng ssu-chu
GIỚI CẢM THỦ KIẾN (quan điểm cố chấp các cảm giới sai lầm): (`siila-vrata- paraamar`sa). The 'view of attachment to discipline'. In the doctrine of the Fa-hsiang school, it is taken as one of the five 'wrong views -Ngũ ác kiến, also, one of the 'ten secondary dullnesses'. The mistaken view of misunderstanding the path of discipline, and considering it to be the true cause of cessation of suffering when it is not, and holding to it as the true path, though it is not.
GIỚI KIÊN LUẬN SƯ (tên một vị luận sư):
(Treatise master) `Siilabadhra (529-645). An Indian master who was a
transmitter of the teachings of the Dharmalak.sa.na school.
GIỚI THỂ (sức mạnh của giới): The
'essence of the precepts'. The power of stopping evil and cultivating
goodness that is endowed on a person by their receiving the Buddhist
precepts.
GIẢI ĐÃI (lười biếng): (kau`siidya).
Laziness, negligence, indolence. A mental action of not exhausting all of
one's energy in the effort of cutting off evil and cultivating goodness. One
of the six great defilements as listed in the Abhidharmako`sa-bhaasya. One
of the twenty secondary defilements in the doctrine of the Fa-hsiang school.
GIẢN (chọn): (1)
To choose, select, pick up. (2) To discriminate, distinguish. (3) To select,
choose, taste. (4) To critique or explicate.
GIẢN TRẠCH (chọn lựa): (1)
To investigate, analyze, research (pravicaya). (2) To select, distinguish,
choose. (3) To discriminate, divide, separate.
GIÁO (dạy): (1)
To teach, instruct, educate, edify. (2) Teaching, education, edification.
(3) Academic.
GIÁO CHỦ: The
one who teaches--the Buddha.
GIÁO LỆNH (dạy dỗ): (1) An
established decision. (2) Teaching; to teach somebody. (3) To command, to
order.
GIÁO HÓA (dạy dỗ): Guidance,
edification. Teaching people and causing them to understand. Bringing peace
to those who suffer, faith to those who doubt and returning those who have
strayed to the correct path. Preach, propound. To cause people to go towards
the good.
GIÁO THỤ (dạy dỗ): (1) To guide, impart, teach; to teach the dharma and impart
the way (anu`sista, vadam, cayacchanti). (2) A teacher of the way.
GIÁO TƯỜNG MÔN (thiên trọng về giáo pháp, kinh điển): The
aspect of the theoretical study of the Buddha's teaching, as opposed to the
aspect of 'observing the mind,' practice.
GIÁO NGHĨA (ý nghĩa của giáo pháp): (1)
Teaching and meaning. (2) The meaning of a teaching, a doctrine.
GIÁO QUÁN (dạy về quán tưởng): Scripture study and meditation
practice.
GIÁO TÍCH (dấu tích của giáo pháp): The
traces, or marks of the Buddha's teachings. Verbal teachings. (2) “»‹³
[w] p'an-chiao [p] panjiao [k] pangyo [j] hankyou or 'teaching
classification.'
GIÁO MÔN (môn phái chuyên về giáo lý): (1)
The aspect of the Buddha's “explained teachings"; the theoretical
aspect. (2) The aspect of teaching through the suutras and `saastras. (3)
The main thesis of a text.
GIÁO THỂ (tinh yếu của giáo pháp): The
essence of `Saakyamuni's teachings.
GIỚI (thế giới, giới hạn, biên giới, lằn ranh): (dhaatu).
“world," “realm." (1) Boundary, environment, realm. For
example, the 'three realms' of desire, form and formlessness. (2) World. (3) The essential nature of the individual existence of things, as for example in the term Pháp Giới. Essence, substance, original nature. (4) That
which supports or sustains. Principle. (5) Discrimination; that which
discriminates this and that, giving order in place of confusion. (6)
Category, class, species; delimitation, division, kind, type. (7) Element.
The compositional elements of human existence, or of perception. (8) The 18
realms, that is the 18 compositional elements of human existence: the six
faculties, the six objects and the six cognitive functions. (9) The
compositional elements of the universe: earth, air, water, fire, wind and
consciousness. (10) 'Seeds.' In both Hua-yen and Consciousness-only theory,
the seeds in the aalaya-vij~naana are sometimes called.???, meaning
'element' or 'cause.'
GIỚI NGOẠI (ngoài giới hạn, ngoài ba cõi):(1) Outside the gate (as
in the Lotus Suutra parable of the burning house). (2) Outside of
regulations. (3) That which is outside the triple realm.
GIÁM (coi sóc):(1)
To look down from above. (2) Surveillance. (3) An official.
GIÁM SÁT (xem xét):
To inspect, to examine. An inspector.
GIẢN (giản dị, đơn giản, loại trừ, so sánh):(1)
Terseness, brevity, simplicity. To abridge. (2) A slip of bamboo for making
notes. Documents. (3) To choose, to examine, to appoint. (4) Hasty, rude,
careless. (5) Exclude, eliminate. (6) Investigate, to compare.
GIẢN BIỆT (phân biệt rõ ràng): To discriminate, differentiate, analyze.
GIANG HỔ:
Chiang and Hu, a reference to the provinces of Chiang-hsi and Hunan, where
in the eighth century a powerful Ch'an teaching tradition arose under such
influential masters as Ma-tsu and Shih-t'ou. Associated meanings are (1)
the whole land, and (2) a gathering of many Ch'an practitioners. (naka
p="403c")
GIẢM (bớt):
(1) To decrease, to lessen, subtract, diminish, reduce. (2) Be incomplete,
be lacking, imperfect (anutsada, apavaada, vaikalya).
GIAI (đều):
(1) Everyone, all, the whole, every. Including everybody. (2) Both, all
three.
GIẢ (trợ từ):(1) A pronoun--this, that, it, which, what. He who.., those
who..(2) A clause nominalizer. (3) An emphatic particle of indication.
GIÁC (biết, hiểu):(1) Intuition, insight (Pali: aaloka). (2) Pleasant or unpleasant sensation. Synonymous with vedanaa ĩ, one of the twelve limbs of conditioned origination. (3) Touch, contact, feeling (spr`sati).
(4) Waking, awakening (prabodha, prativibuddha). (5) The wisdom of
enlightenment. The condition of the mind being free from mistaken thinking.
The absolute knowledge of the Buddha (buddhi). (6) As the mind's original
nature: perception, wisdom, awakening. The original essence of the mind is
completely free from mistaken discriminated thought and is equal throughout
all awakened and deluded states without distinction or change. (7) Ideation,
thought, conceptualization (sa.mj~naa), symbolic function. The
discriminating function of the mind (vitarka).
GIÁC PHẦN # BỔ ĐỀ PHẦN: A translation of the Sanskrit bodhy-anga. Synonymous with Bồ Đề Phần. A reference to the seven stems of enlightenment -Thất Giác Chi among the 37 Phẩm Trợ Đạo: thirty-seven elements of the path. Essential teachings leading to enlightenment.
GIÁC THÀNH # NIẾT BÀN THÀNH (chứng ngộ): The place where the Buddha attained
full enlightenment. Gayaa in Magadha.
GIÁC TÍNH (tính giác):
(1) The originally enlightened nature that is free from all delusion. (2)
The nature of cognition, a synonym for 'mental consciousness'.
GIÁC CĂN (các cơ quan nhận biết): The five sensory organs: eyes, ears, nose,
tongue and skin.
GIÁC VƯƠNG # GIÁC HOÀNG # THẾ TÔN # PHẬT: King of enlightenment; an
epithet of the Buddha. Also written.???.
GIÁC TRI (hiểu rõ):
(pratisa.mveda-yaati, anubudhii). To awaken to or understand. (2) To know
completely.
GIÁC GIẢ (bậc giác ngộ): “Awakened one," “enlightened
one." The Buddha, a buddha.
GIÁC QUÁN (soi chiếu và quán sát):(1) “Coarse apprehension" and “fine analysis." This is the earlier Chinese rendering of the Sanskrit vitarka and vicaara, which was later rendered as Tầm tư . Giác is the coarse mental function of making a supposition or inference, while Quán is the function of fine analysis. Together they act as hindrances to meditation. (2) Quán and Giác taken as the causes of
language. When one is free from the mind of supposition and analysis, there
is no language. In this sense, they are considered as hindrances to true
meditation.
GIÁC (sừng, góc):
(1) Horn, antlers, tentacle. (2) Angle, corner, square, edge, nook. (3)
Angularity, harshness, extremity. (4) To compare, contrast. (5) Look back,
reflect.
GIÁC LẬP (đặc biệt, nổi bật): A person who demonstrates
extraordinary ability; a “standout.”
GIẢI (hiểu):
(1) The most literal meaning of f is to untie or unravel (a knot, a problem,
etc.); thus the meaning of liberation (mok.sa, parimocana), to be liberated.
To be awakened, awakening. (2) Understanding, knowledge; dissolving doubt.
(3) Explanation, interpretation. (4) The understanding that is based on
faith.
GIẢI PHÓNG (cởi mở, thả ra): Be free from; be released from.
GIẢI THÂM MẬT KINH (tên sách) # \GIẢI THÂM MẬT KINH (tên sách) # THÂM MẬT GIẢI THOÁT KINH: Chieh-shen-mi ching - Sa.mdhinirmocana-suutra. Chinese translations include complete versions by Bodhiruci -Bồ Đề Lưu Chi (5 fasc., T 675.16.668-687) and Hsu"an-tsang -Huyền Trang (5 fascicles. T 676.16.688b-711b), and partial versions by Gunabhadra (1 fasc., T 678.16.711-719) and Paramaartha (1 fasc., T 677.16.711-713). One of the chief texts of the Fa-hsiang school, in terms of explaining its position. The word “sa.mdhi" has three meanings: first is all things have the aspect of being continuous; second is that their character has the aspect of being joined. Third is the meaning of deep mystery. There is no Sanskrit edition available, only Tibetan and Chinese. It is
thought that the text was put together around 300 C.E., a little after the time of Naagaarjuna, during the middle period of Mahaayaana suutras.
GIẢI THOÁT:
(mukta, parimocana, visa.myoga, pramukta). Pali: dukkhaa-pamucatti).
Deliverance, salvation, especially from suffering, birth, old age and death,
etc. The spirit becoming free from afflictions. Awakening to reality.
Breaking attachment. The peaceful condition resulting from escaping the
suffering and vexation of the world. Nirvaana. Non-attachment to self.
GIẢI THOÁT LUẬT KINH (tên sách): Chieh-t'o-lu ching -The 'Liberation Vinaya' of the Kasapiya sect. 1 fasc., trans. Praj~naaruci Bát Nhã Lưu Chi; T 1460.24.659-664.
GA:(1) An example, a
metaphor, a simile. (2) To take as an example; to compare.
GA DỤ BỘ # KINH LƯỢNG BỘ: An alternative name for the Sautraantika sect. Their founder was Daarstaantika Ga dụ sư.
GIÀ (ngăn cấm):(1) Check, restrain, impede, hinder, stop. (2) To cover, to
protect. (1) To offer up an objection, refute. (2) That which is not in
itself harmful, but is prohibited due to possible danger, such as drinking
alcohol. (3) Prohibition. Intercept, check, restrain. (4) Negative,
negation. (5) This, the, here
GIAN:(1) Space,
opening, gap, place. (2) The space between. (3) The time between; interval.
Free time. Soon. (4) To enter, to put in, mix together, become part of.
GIÁN ĐOẠN:
Interruption, interval.
GIÁM (gương, soi, khuôn mẫu):(1) A mirror. (2) Example; to regard as an
example. (3) To discriminate, to discern.
GIÁNG ĐẢN # THÁNH ĐẢN: The birth of a buddha or bodhisattva. The
Buddha's birthday.
GIÀ TỌA (ngồi kiết già): To sit cross-legged in the
“Lotus" posture.
GIÁC (rõ ràng, càng
xe, so sánh):(1) Clear and bright. (2) To calculate. (3) A crossbar on
a chariot. (4) To compare, to test. (5) Than, more than.
GIÁ (này, đây):
(1) To go to meet, to greet. (2) This, here.