THẤT BẢO (Bảy món báu): Kim ngân, Lưu ly, Pha lê, Xa cừ, Mã não, San hô, Hổ phách:pao [p] qi1 bao3 (sapta-ratna). 'Seven jewels.' Various Buddhist scriptures have differing lists of these seven jewels. A common list of seven is: gold, silver, lapis lazuli, crystal, agate, ruby, carnelian. Nakamura gives seven different lists on p. 587.
THẤT TÂM GIỚI (Bảy thức: Nhãn, Nhĩ, Tỷ, Thiệt, Thân, Ý thức và Mạt-na thức): The visual,
auditory, olfactory, taste, tactile and conceptual consciousnesses, plus the
mental faculty (seventh consciousness). These are selected from the
'eighteen elements'.
THẤT ÁC (Bảy điều ác: 3của thân, 4của khẩu [miệng]): The seven evil karmas: three of the body and four of the
mouth.
THẤT ĐIỀU (Áo của người xuất gia gồm bảy miếng chắp lại): One of the three types of
garments Tam y [ba cái áo] that monks and nuns are permitted to own. A
jacket that is made out of a patchwork of seven pieces of cloth.(naka
p="585b")
THẤT KHIẾU (Bảy khiếu): The seven openings to the outside
world (according to Chuang-tzu). Two ears, two eyes, two nostrils and the
mouth.
THẤT CHÚNG (Bảy chúng: Tỳ kheo, Tỳ kheo ni, Ưu -bà- tắc, Ưu-bà-di, Sa-di, Sa-di-ni, Cận sự nữ):
“The seven groups (of Buddhist disciples)." (1) bhik.su (monks).
(2) bhik.sunii (nuns). (3) upaasaka (male lay practitioners). (4) upaasikaa (female lay practitioners). The first two groups keep the full gamut of the Buddhist precepts, while the latter two are only required to keep the five precepts Ngũ giới (ŒÜ‰ú). In addition to these four groups there are also (5) monks who are not of age (`sraamanera); (6) nuns not yet
of age (`sraamaneri); in the case of women, there is a special category of
nuns who are in between the older and the younger group, who are called (7)
samaanaa.
THẤT GIÁC CHI: Thất giác phần: 'The Seven Factors of Enlightenment.' Also written as Thất Giác Phần. They are: (1) Trạch Pháp -correctly evaluating the teaching; (2) Tinh Tiến -making effort at practice; (3) Hỷ -rejoicing in the truth; (4) Khinh an -attainment
of pliancy; (5) Niệm -keeping proper awareness in meditation; (6) Định -concentration; (7) Hành xả -detachment of all thoughts from external things. This is a representative list of these seven factors: different reference works will list other versions of these.
THẤT THỨC:(1) The seven consciousnesses besides the aalaya consciousness.
(2) Đệ thất thức -The seventh consciousness, the locus of egoistic tendencies.
THƯỢNG THỦ:(1) Most excellent; most important (2) The position of
highest seat, or the person of that position. Chief, leader, guide.
THƯỢNG GIỚI (Cõi trời):(1) The form realm and the formless realm.
(2) An abbreviation of Thiên thượng giới, the heavenly realms above. (3) The realms of the Heavenly gods, such as Indra or `Sakra.
HẠ NGỮ: To give instruction; to state a case.
TAM THẤT NHẬT (21 ngày): A period of twenty-one days. (2) The twenty-first
day.
TAM TAM VỊ (Ba loại Chánh Định): “Three
samaadhis": (1) The samaadhi of emptiness; (2) The samaadhi of
no-marks; (3) the samaadhi of non-contrivance. [From Kim Cương Tam Muội kinh, T. vol. 9, 372a].
TAM SỰ:
“Three affairs." (1) Morality (Giới), concentration (Định) , wisdom (Huệ). (2) Greed (Tham), anger (Sân), ignorance (Si).
(3) Life energy (Tinh), body heat (Khí), consciousness (Thần).
TAM THẬP LỤC VẬT: Thirty-six parts of the human body, all being
unclean. Twelve external aspects, twelve bodily aspects and twelve internal
parts.
TAM THẬP THẤT ĐẠO PHẨM: [ 37: 4 (Tứ Niệm Xứ) + 4 (Tứ Chánh Cần) + 4 (Tứ Thần Túc) + 5 (Ngũ Căn) + 5 (Ngũ Lực) + 7 (Thất Giác Chi) + 8 (Bát Chánh Đạo)]: The Thirty-seven Aids to Enlightenment. These are thirty seven kinds of practices for the attainment of enlightenment. They are: The Four Bases of Mindfulness, The Four Right Efforts, the Four Occult Powers, The Five Roots of Goodness, the Five Powers, the Seven Factors of Enlightenment, and the Eightfold Holy Path.
TAM THIÊN ĐẠI THIÊN THẾ GIỚI:. One billion worlds, constituting the domain of the Buddha. A world consists of the world of desire and the first heaven of the world of form. One thousand times one thousand times one thousand makes one billion. Commonly abbreviated as Tam Thiên Thế Giới. It is a way of describing the vastness and interwovenness of the universe in ancient Indian cosmology.
TAM THU Ï: “Three Feelings." Pleasure (Lạc), pain (Khổ) and neither-pleasure-nor-pain (Vô ký).
TAM THIỆN CĂN:(1) The three good roots of 'not coveting' (Vô tham), no
anger (Vô sân) and no delusion (Vô si). So called because they are
considered to be the basic mental functions of goodness. According to the
Fa-hsiang school, all good elements are produced from these three. (2) 'giving' -Thí (Bố thí), 'compassion' -Từ (Từ bi) and 'wisdom' -Huệ (Trí huệ). As opposed to the 'three poisons' Tam Độc
TAM QUỐC DI SƯ (Tên sách): The Samguk Yusa written during the Goryeo monk Iryeon (Nhất Nhiên) (1206-1289). A collection of stories related to the transmission and development of Buddhism in Korea, especially focusing on the Three Kingdoms and Silla periods. This text is a fundamental work for the study of the history of Korean Buddhism. Translated into English by Ha Tae-Hung and Grafton K. Mintz.
TAM HỌC: The three practices of Buddhism: `siila (morality [ Giới]), dhyaana (meditation [Định]), and praj~naa (wisdom [Huệ]).
TAM BẢO:
The 'Three Treasures' in Buddhism. (1) the Buddha -Phật ; (2) the
Dharma -Pháp and (3) the Sangha -Tăng (Tăng-già), or Buddhist priesthood.
TAM ĐỨC:
Three aspects of the Buddha's virtue: (1) The merit of his compassion (Từ) ; (2) the merit of severing affliction (Bi) ; (3) the merit of
his wisdom (Trí).
TAM TÂM (Ba đức): Ngũ Gia Giải Thuyết Nghi, the “three minds" are the sixth, seventh and eight consciousnesses (Thức thứ 6, 7 và8). HPC 7.14c1-2.
TAM TÍNH:
The three natures. I. The division of all dharmas into three natures: (1)
That which produces good karma. (2) That which produces bad karma and (3)
That which is neutral, producing neither good nor bad karma. II. The three
natures of the school of Consciousness-only are: (1) The nature of existence produced from attachment to illusory discrimination. The mind of mistakenly assigning a real essence to those things that are produced from causes and conditions and have no true essence, and the appearance of that mistaken world -Biến Kế Sở Chấp Tính. (2) The nature of existence arising from causes and conditions. All existence is produced according to cause -Y Tha Khởi Tính. (3) The nature of existence being perfectly accomplished; the highest state of existence conforming to ultimate reality -Viên Thành Thật Tính
TAM TÍNH ĐỐI VỌNG: In the Fa-hsiang sect, the use of the three natures -Tam Tính to explain the middle path. According to Consciousness-only theory, all dharmas (all existences) are included in these three natures. The nature based on all-pervading discrimination is the dharma expressing the average man's deluded attachments. The existence that is based on accepting the fact that there are regular people is the nature of all-pervading discrimination, though it is not something that is real. This point is called “non being" or “emptiness." In Consciousness-only doctrine, emptiness means non-being, which is quite different from emptiness as understood in the Praj~naapaaramitaa suutras, which understand emptiness to mean “that which is ungraspable and
unattached." The next, in the nature of existence established according to causal arising, those things which are established according to causal arising are called “dharmas." This is “provisional existence" or “phenomena" Giả Hữu. It is also called “non-empty." The nature of complete becoming is absolute reality. That is, the essence of existence. This is true existence, and therefore the three time divisions of the teaching Tam thời giáo of existence, emptiness and the middle path, are understood as the middle path of going by the three natures, as distinct from a one-sided clinging to existence and a one-sided clinging to emptiness.
TAM HOẶC:
'Three delusions,' three afflictions.' (1) Three kinds of basic defilement: craving -Tham dục, anger -Sân khuể, and ignorance -Ngu si. These are equivalent to the 'three poisons' -Tam Độc. (2) In T'ien-t'ai teaching, the three delusions are: delusions arising from incorrect views and thoughts -Kiến tư hoặc; delusions which hinder knowledge and are as numerous as the number of grains of sand in the Ganges river -Trần sa hoặc ; and delusions which hinder knowledge of reality -Vô minh hoặc. The first type of delusion is dealt with by followers of Hiinayaana as well as Mahaayaana. The latter two types are destroyed only by bodhisattvas.
TAM GIỚI (Ba loại giới luật): Three categories of
self-restraint. The precepts for householders, precepts for clergy, and the
precepts that the two groups have in common.
TAM-MA-ĐỀ: A transliteration of the Sanskrit and Pali samaadhi. Also written Tam Muội and Tam ma địa. Perfect concentration.
TAM-MA-BÁT- ĐỂ: A transliteration of the Sanskrit samaapatti. A term for
meditation. A condition of calm abiding. Equanimity attained due to a
unification of mental energies.
TAM-MA-BÁT-ĐỀ:
A transliteration of the Sanskrit samaapatti. Same as prior.
TAM CHI TÁC PHÁP: The three part a syllogism in the New School of Buddhist logic. These are: pratij~naa -Tông, the proposition; hetu -Nhân, the reason; and udaaharana -Giới the example. The older school had used a five-part syllogism -Ngũ Chi Tác Pháp, but from the time of Dignaaga, the five part syllogism was considered unnecessary and the three part syllogism was used.
TAM GIÁO:
“Three Teachings." (1) The three major East Asian traditions of
Buddhism, Confucianism and Taoism. (2) According to Tông Mật Tsung-mi in his commentary to Kinh Viên Giác the Suutra of Perfect Enlightenment, the sudden teaching -Đốn Giáo, represented by the Hua-yen ching; the Tiệm Giáo represented by the period from the Deer Park to `Saala Forest, and the Bất Định Giáo, which teaches the eternal perfection of the Buddha-nature (Z 243.9.323b-c).
TAM MINH: “Three awarenesses": Túc Mệnh Thông -The awareness of the causes and conditions remaining from prior lifetimes (which corrects the view of eternalism); Thiên Nhãn Thông -the awareness of future affairs (which corrects the view of nihilism); Lậu Tận Thông - no-outflow awareness (which ends the creation of defiled views).
TAM MUỘI:
The term in Sanskrit means “putting together”, “composing the
mind”, “intent contemplation”, “perfect
absorption." A high level of meditative concentration.
TAM MUỘI CHÁNH THU:(1) Believing without a doubt the teachings of a sage who
has gained great concentration. (2) samaadhi, great concentration.
TAM THỜI PHÁN GIÁO: (Phân định ba giai đoạn giáo hóa của Phật): “Three period teaching classification." The doctrinal division of the teachings of `Sakyamuni's lifetime into three periods. The Fa-hsiang sect's explanation establishes the three times of the teachings of existence, the teaching of emptiness, and the teaching of the middle way. (1) The teaching of the first period (the period of the teaching of existence), says that all existence is established due to causes, but the elements of this composition are truly existent. This is established in the Kinh A Hàm Aagama suutras and other Kinh Tiểu Thừa Hiinayaana suutras. (2) The teaching of the second period, which says that the original
nature of all things is empty. This is also called the “negative"
period. This is the beginning of “great vehicle" teaching, as it
is changing from “small vehicle" teaching. The Kinh Bát Nhã -
praj~naapaaramitaa suutras are examples of this teaching. (3) The teaching of the third period is that of true emptiness: the middle way is explained affirmatively through such suutras as the Kinh Hoa Nghiêm -Avatamsaka and the Kinh Niết Bàn -Sa.mdhinirmocana. This is also called the period of the “true great vehicle.”
TAM HỮU (Ba cõi):(1) Three kinds of existence: those things which exist in the
realm of desire, the realm of form, and the formless realm. (2) The three realms Tam giới.
TAM CĂN (Ba căn):(1) The three capacities of people: superior (thượng), middling (trung) and inferior (hạ). (2) The three roots of evil:
desire(tham), hatred (sân) and ignorance(si).
TAM ĐỘC (Ba độc): The 'three poisons.' The three basic evil
afflictions: (1) Desire (tan-yu: Tham dục); (2) anger (chen-hui: Sân khuể); and ignorance (yu-chi: Ngu si).
TAM VÔ TÍNH:
The 'three non-natures.' In contrast to the 'three natures' of 'attachment
to pervasive imagination', 'dependent arising', and 'perfectly accomplished
reality', these three non-natures are established from the point of view of
the lack of self nature of elements. Thus, this is an explanation from the
standpoint of emptiness. (1) Tướng Vô Tính. Form, appearance, or seeing is unreal, e.g., a rope appearing like a snake. (2) Sinh Vô Tính
. Arising, existence, has no self nature. Arising appears dependent upon
causes and conditions, and its existence is provisional. (3) Thắng Nghĩa Vô Tính. The non-nature of ultimate reality.
TAM VÔ-LẬU CĂN (Ba căn bản vô lậu): The 'three undefiled
faculties': (1) to realize the principle of the Four Noble Truths which one
did not know before; (2) to study further the Four Noble Truths in order to
destroy defilements; (3) to know that one has comprehended the principle of
the Four Noble Truths.
TAM GIỚI (Ba cõi): The three realms of samsaara: (1) The Desire Realm - Dục Giới, where one is preoccupied by desires for physical gratification. (2) The Form Realm -Sắc Giới, where one is free from the desires for physical gratification and experiences subtle form. The is the locus of the Tứ Thiền Thiền Thiên -four meditation heavens. (3) The Formless Realm -Vô Sắc Giới, the highest realm of samsaara, where one is free from material existence. This is the locus of the practice of the Tứ Không Định -Four Formless Concentrations.
TAM NGHI (Ba nghi ngờ): Three doubts which inhibit steadfast practice: doubting
oneself, doubting the teacher, doubting the dharma.
TAM KHOA:
'Three categories.' (1) A classification of all dharmas into the three categories of the five skandhas -Ngũ Uẩn, the twelve loci - Thập Nhị Xứ and eighteen realms -Thập Bát Giới. (2) The six organs, the six objects and the six
consciousnesses.
TAM KHÔNG:
(1) Three emptinesses described in the {text missing}: emptiness of marks,
emptiness of emptiness, emptiness of that which is empty. (T. vol. 9, 367B)
(2) According to Gihwa in his Ngũ Gia Giải Thuyết Nghị, the emptiness of self, emptiness of dharmas and emptiness of emptiness (HPC 7.12a)
TAM TẾ:
'Three subtleties.' The division, in the Awakening of Faith, of original
ignorance into three aspects: (1) the aspect of ignorant action; (2) the
aspect of subjective view and (3) the aspect of objective world. This
function of these aspects is extremely subtle, thus their name.
TAM TẾ LỤC THÔ: 'Three subtle and six coarse aspects.' The three aspects of original ignorance and the six aspects of manifest ignorance as explained in the Đại Thừa Khởi Tín Luận -Awakening of Faith
TAM KHỒ (Ba khổ): Three kinds of suffering: (1) Khổ Khổ -the suffering one experiences from contact with unpleasant objects; (2) Hành Khổ -the suffering caused by change; (3) Hoại Khổ -the suffering experienced due to the destruction of conditions pleasing to the subject.
TAM HÀNH (TAM HẠNH):(1) The three karmic activities of deed, word and thought.
(2) Good action, evil action and non-action. (3) Three Practices. In the Diamond Sutra -Kim Cương Tam Muội Kinh these are: acting according to situations; acting according to consciousness; acting according to Suchness (T. vol. 9, 372a).
TAM GIẢI THOÁT MÔN (Ba cửa giải thoát):(1) The three gates of
liberation. 'Emptiness liberation,' 'no-aspects liberation,' and 'desireless
liberation.' These are three kinds of meditative practices. (2) In the
Diamond Sutra these are Emptiness Liberation, Adamantine Liberation and
Praj~naa Liberation (T. vol. 9, 370a).
TAM THÆNH (Ba lần thưa hỏi): 'Three requests.' To ask (request) three
times. In the suutras, the Buddha is often implored to teach three times
before he speaks.
TAM LUẬN HUYỀN NGHĨA (Tên sách): The Profound Meaning of the Three Treatises, T 1852.45.1a-15a. by Chi-tsang Cát-Tạng
TAM ĐE Á:
'The triple truth,' or 'threefold truth' The T'ien-t'ai term used to explain
reality in three aspects. (1) Không Đế, the 'truth of emptiness', i.e., all existences are empty and non-substantial in essence.
(2) Giả Đế, truth of temporariness, i.e., all existences are temporary manifestations produced by causes and conditions. (3) Trung Đế,' truth of the mean', i.e., the absolute reality of all existences cannot be explained in either negative or affirmative terms.
TAM ĐẾ VIÊN DUNG QUÁN: The observation of the real principle that allows one
to be aware of the perfect interfusion of the three truths of voidness,
temporariness and the mean simultaneously.
TAM HIỀN:
'Three degrees of worthies' or 'Three Worthies.' (1) In Hiinayaana Abhidharma, these are the three stages of Ngũ Đình Tâm Quán, Biệt Tướng Niệm Trụ and Tổng Tướng Niệm Trụ. (2) In the Fa-hsiang school, the thirty stages of 'ten
abidings', 'ten practices', and 'ten dedications of merit.'
TAM THÂN:
The 'three bodies' of the Buddha. (1) The dharmakaaya -Pháp Thân is a
reference to the transcendence of form and realization of true thusness; (2)
the sambhogakaaya -Báo Thân is the buddha-body that is called 'reward
body' or 'body of enjoyment of the merits attained as a bodhisattva'; (3) the nirmaanakaaya -Hóa Thân, Ứng Thân is the body manifested in response to the need to teach sentient beings. (II) In the Fa-hsiang school the three bodies are explained in this way: (1) the Buddha body in its
self-nature, which is the same as the dharma body; (2) the body which he receives for enjoyment -Thụ Dụng Thân. Within this is the body received for one's own enjoyment in the transformation into Great Reflecting Wisdom, and the body received for the enjoyment of others in the transformation into the Wisdom of Awareness of Equality. The first one is experienced only in the Buddha realm, while the second is experienced from the first stage of bodhisattva practice and above. (3) The transformation
body, by which he can appear in any form. This body is manifested according
to the arousal of the wisdom which brings the salvation of sentient beings
to fulfillment.
TAM XA (Ba xe): “Three carts." A metaphor of the Lotus Suutra, from the story of the 'burning house,' which is as follows: Some children are playing in a house, unaware that it is on fire. Their father induces them to come out by telling them that there are three carts outside, Dương Xa (xe dê) a goat-drawn cart, Lộc Xa (xe nai) a deer-drawn cart and Ngưu Xa(xe trâu) an oxcart. When they come out, all there really is, is a great white oxcart. These three carts are metaphors for the `sraavaka vehicle, the pratyekabuddha vehicle, and the bodhisattva vehicle. This story is told in order to explain that although there are “lesser vehicle" and “greater vehicle" in Buddhist teachings, in the final analysis, they are all methods aimed at the same enlightenment. The
'burning house' represents the deluded world of human beings. The children are the practitioners of the three vehicles. The goat cart represents the `sraavaka vehicle, the deer cart represents the pratyekabuddha vehicle, and the ox cart represents the bodhisattva vehicle. When the children have been induced to come out of the house, the large identical white ox carts are prepared outside the gate to give to each child. These are metaphors for the great compassion of the Buddha as he discards his expedient means and returns the practitioners to the true single Buddha vehicle. Students of the Lotus Suutra in China were divided into two main groups: one that considered the expedient ox cart and the (fourth) great white ox cart to be the same (therefore positing three
vehicles). These were mainly the Fa-hsiang and San-lun schools. The other group, the “four vehicle thinkers" (Hua-yen, T'ien-t'ai) maintained that the expedient ox cart and the great white ox cart are different. That is, the three vehicle thinkers consider the bodhisattva vehicle and the Buddha vehicle to be the same, while the four vehicle thinkers considered them to be different.
TAM CA- DIẾP (Ba anh em ông Ca-Diếp): The three Kaa`syapa
brothers: Uruvilvaa-Kaa`syapa, Nadii-Kaa`syapa and Gayaa-Kaa`syapa.
Originally they had been priests of the fire-sacrifice, with over a thousand
disciples. When they were converted by `Saakyamuni, they brought their
followers with them. They were later instrumental in the organization of the
Buddhist sangha
TAM A TĂNG KỲ KIẾP: 'Three incalculable eons.' See also asougi -A tăng kỳ. The fifty-two stage practice of the bodhisattva is divided up into three great eons. The 'ten faiths', 'ten abidings', 'ten practices' and 'ten dedications of merit' are in the first eon. From the first bhuumi to the seventh is during the second eon, and from the eighth to the tenth bhuumi is during the third eon.
TAM LOẠI CẢNH: 'Three kinds of Objects.' (1) In Consciousness-only theory, objects of consciousness are divided into three categories according to their properties. These are a) Tính cảnh -things which are truly manifested from (aalaya) seeds; b) Độc ảnh cảnh - things provisionally manifested from a subjective view; and c) Đới chất cảnh -things that exist in relation to the above two.
TRƯỢNG LỤC: An abbreviation of ; '16 feet.' The standard height of the
transformation-body Buddha Hóa thân, which is twice the height of an
ordinary man.
THE:Á (1)
A world; the world. (2) A generation, an age, an epoch. (3) Hereditary. (4)
Be in the world; mundane, secular. (5) In Buddhism, the three worlds of
past, present and future.
THẾ PHÁP:
'Worldly dharmas,' 'affairs of the world.' Arising and ceasing according to
causes and conditions.
THẾ THÂN (Tên người): Vasubandhu; also translated as Thiên Thân. Transliterated as Bà-Ban-Đầu ÏBorn in Gandhaara in the fourth century, he was at first a Hiinayaanist and wrote the Abhidharmako`sa-bhaasya, but was later converted to Mahaayaana and composed many other treatises, including Thirty Verses on Consciousness-only -Duy Thức Tam Thập Tụng and the Discourse on the Pure Land -Tịnh Độ Luận.
THẾ ĐE:Á The worldly truth or relative truth. Reality from the
standpoint of the discriminating mind.
THẾ GIAN: 'Secular world.' The ideograph Thế means 'transient,' while the ideograph Gian means 'within.' The transient world of phenomenal appearances (loka-dhaatu, sarva-loka, sarga). (2) The 'container world' Khí Thế Gian ; the unconditioned realm (bhaajana-loka). (3) In the world. (4) The
people of the world; this world; sentient beings. (5) The customs of the
secular world.
TRUNG:(1) Center, middle(chính giữa). (2) In, inside, within, internal (bên
trong). (3) Among (trong số). (4) In East Asian philosophy, the “middle way" Trung Đạo," referring to the avoidance of extremes in thought or emotion. Thus, the correct way. (5) To be, or to become “centered," physically, mentally and/or emotionally (tập trung).
TRUNG QUÁN LUẬN (tên sách): See (Trung Luận)
TRUNG LUẬN(tên sách): The Madhyamaka-`saastra; 4 fasc., attributed to (Long Thọ)Naagaarjuna; T. vol 30. Naagaarjuna's Trung Quán Luận -Madhyamaka-kaarikaas is appended with notes by Thanh Mục -Pingala. Kumaarajiiva translated it in 409, adding his own comments. This is the basic text for the study of Maadhyamika thought. The text opposed rigid categories of existence -Giả and non-existence -Không, and denied the two extremes of arising and non-arising.
TRUNG ĐẠO:
-The 'middle way,' a common term for the Buddhist path. In the earlier Pali
literature it refers to a path that avoids the extremes of asceticism and
self-satisfaction. Later, during the development of Mahaayaana Buddhism,
especially as taught by Naagaarjuna and others, it refers to the cultivation
of the enlightened mindfulness which is not trapped in the extremes of
nihilism or eternalism, or being and non-being.
TRUNG ĐẠO GIÁO (Giai đoạn giáo hóa về Trung Đạo):
During the “third period" of the Buddha's teaching (according to
the Fa-hsiang sect), the teaching of emptiness of the second period, and the
teaching of the first period on existence are stopped in favor of the
explanation of “neither emptiness nor existence"
(Sandhinirmocana-suutra).
TRUNG BIÊN PHÂN BIỆT LUẬN (tên sách): Also known as Trung Biên Luận and Biện Trung Biên Luận -the Madhyaanta-vibhaaga. A seminal Consciousness-only text that is the joint effort of Vô Trước -Asanga and Thế Thân -Vasubandhu. (1) Three fascicle translation by Huyền Trang -Hsu"an-tsang (T 1600.31.464-477). (2) Two
fascicle translation by Paramaartha (T 1599.31.451-463)
TRUNG BIÊN LUẬN: See prior Trung Biên Phân Biệt Luận.
THỪA:
(1) Cỡi, lái, đi: To avail oneself of; to ascend; to ride. (2)
Nhân lên: to multiply. (3) Cỗ xe tứ mã: A team of four horses. (4) Xe: A counter for vehicles. (5) Cart, vehicle. (6) Một loại giáo lý của Phật giáo: A Buddhist teaching.
THỪA GIỚI: refers to the teaching which awakens one to reality and ‰ú refers to the discipline (`siila) which wards off evil. These two are described as being utilized together in four general ways, called the “four phrases of teachings and discipline Giới thừa tứ cú" (naka p="751")
THA (Kia, khác, chỉ người thứ ba):(1) Other; the other (thing);
(para). (2) (An) other person (para-puru a). (3) In Ch'an language, the
person besides the one is talking to--the third person: he, she. (4) Used
for transliterating the Sanskrit tha sound. (naka p="895")
THA SỰ ( Chuyện khác, chuyện người khác):(1) Other
matters; other people's affairs. (2) The activities of other things.
THA HÓA TỰ TẠI THIÊN (Cõi Trời Tha Hóa Tự Tại):
The sixth of the six heavens of the desire realm. The subject is able to
freely experience and enjoy the pleasurable objects of all the other desire
heavens.
THA TÁC (Do cái
khác mà có): Created based upon other things (para-krtaa). (naka
p="895")
THA THỤ DỤNG THÂN (Thân hiện ra cho người khác nhìn thấu, cảm nhận):(1) The actual manifest body of the Buddha, for the enjoyment of the beings in the world. One of the four bodies of the Buddha. The complement of Tự Thụ Dụng Thân.(2)
The reward body of the Buddha that causes other beings to receive and enjoy
the dharma. (3) The buddha-body that appears and expounds the dharma for bodhisattvas of the first level (bhuumi) and above. Also called the 'response body' -Ứng Thân
THA NGỘ ( Ngộ do người khác): To be awakened by someone else.
TIÊN:(1)
A mountain man; hermit, recluse. (2) A Taoist sage, living in the lofty
mountains, away from the secular world.
TIÊN GIÁ (Xe tiên đi): The carriage of a recluse sage.
TRỤ ( ở, dừng): 'Abiding'. (1) Stay, stop (viharati); abide
(upasthita, tisthati); settle. (2) Live, reside, inhabit. (3) Exist
(pravrtti). (4) Live peaceably. (5) To dwell on some object; to attach to.
(6) Attachment, delusion. (7) Continuation. (8) To stay in a womb (sthiti).
(9) Continued existence (of the universe). (10) One of the three (or four)
marks of conditioned existence. The principle of continuance. (11) One of
the conditioned elements not concomitant with mind in the theory of
Consciousness-only. (12) Eternal abiding. (13) In Ch'an language, it is
often combined with a verb to strengthen the verb's meaning.
TRỤ TRÌ (trông coi, ở):(1) To maintain, hold firmly to. Especially
“preserve the teachings”. (2) Dwelling, abode. Position,
standpoint, viewpoint, basis. Buddhahood (adhisthaana). (3) Same as Gia trì.
(4) To maintain equanimity unfailingly. (5) One who dwells in a monastery
and cleaves to the Buddha-dharma. A superintendent monk. To act as
supervisor and teacher of a monastery. (6) In the phrase Như-hà trụ-trì it means “What is the conditions (method).. (7) To
depend on; a base, a rule. It is defined as dependence on the Buddha, who
confers his strength on all and upholds them.
TRỤ PHIỀN NÃO: The (four) abiding defilements taught in the
`Sriimaalaa-suutra: (1) the abiding defilement of arbitrariness - Kiến-nhất-xứ trụ-trì; (2) the abiding defilement of attachment to desire -Dục-ái trụ-trì ;(3) the abiding defilement of attachment to form Sắc-ái trụ trì; (4) the abiding defilement of attachment to existence-Hữu ái trụ trì. These defilements are the basis for the countless “arisen defilements" -Khởi phiền não. See T. vol. 12, p. 220a.
TÝ (TỨ ) (dò xét): To seek, inquire, ask about, question. (2) (vicaara): 'analysis'. Also written as Quán. One of the four undetermined (nature) elements in the doctrine of the Fa-hsiang school. One of the eight undetermined elements listed in the Abhidharmako`sa-.sbhaasya. The mental function of examining in detail the principle of a thing. The complement of Tầm. See also Tứ tầm.
TỨ SÁT ( soi xét, quan sát): Deep, subtle analysis that penetrates to the core
of things. In most vipa`syanaa -Quán meditational systems this is the most
subtle form of analytical meditation.
TÁC (làm):
(1) To make, to create, to do, to establish. To write literature, compose
music, create works of art, etc. To establish, to put forth, to finish. In
Sanskrit, iihate, karoti. (2) Function, activity (karman, kriyaa). (3) That
which has been made, formed or created, especially form conditions
(krtaa-katva, krtaa). (4) Act, deed, conduct (karman). (5) Occupation,
vocation. (6) The person who makes (something). (7) Outwardly expressed
activity.
TÁC TỨ ĐẾ: The Four Created Noble Truths as opposed to the four
uncreated noble truths. See `Sriimaalaa-suutra, T. vol. 12, p. 221b.
TÁC TRÌ (làm
lành): To do good actions; positive religious practice, as contrasted to the practice of “stopping evil Chỉ trì (dứt ác) ”
TÁC PHẠM (làm xấu, phạm giới): To “create evil."
To carry out evil actions, breaking the precepts.
TÁC DỤNG:(1) Function, activity (vyaapaara, kaaritra, pravartate).
(2) The essential cause of something. Inducement, incentive, motive, cause.
(3) The arising and cessation of existence. (4) Actual religious practice.
TÁC BỆNH (bệnh làm): The sickness of the belief that one can contrive to
gain enlightenment. One of the four mistaken views described in the Sutra of
Perfect Enlightenment -Viên Giác Kinh.
THA (kia, khác
): That, another, the other.
TÍN (tin):
To believe in, to trust. Faith, confidence, sincerity. (`sraddhaa): 'faith',
'conviction'. (1) A name for the mind. (2) One of the 'ten good mental
condition' elements listed in the Abhidharmako`sa-bhaasya; one of the
'eleven good elements' in the doctrine of the Fa-hsiang school. Facing the
environment with clarity and calmness, thereby calming and quieting the
other mental functions. Accepting the world as it is. According to the
Fa-hsiang school, it is a 'real element' which functions throughout the
three realms.
TÍN PHỤNG (tin theo): Belief, faith, conviction.
TÍN THỤ (tin nhận): To receive (the teachings) with confidence. To gain
faith and keep it.
TÍN THỤ PHỤNG HÀNH (tin nhận vâng làm): To receive the Buddha's
teaching with conviction and understanding, and then truly practice these
teachings. This phrase frequently appears at the end of a suutra or a
`saastra.
TÍN TÚC:
To stay over for two nights.
TÍN TƯƠNG ƯNG ĐỊA: A term in the Khởi Tín Luận Awakening of Faith for the ten abidings, wherein one achieves a condition of Bất thối chuyển -non-retrogression.
TÍN GIẢI (tin hiểu):(1) Believing and understanding the teachings.
Having both faith and understanding in the Buddhist teaching. Correct faith,
complete understanding (adhimukti). (2) Belief in oneself and others. (3)
Joy, the arousal of the mind determined for enlightenment.
TỤC ( thuộc về đời, thế gian):(1) Habit,
custom, practice, usage, convention. (2) Worldly, secular, profane,
colloquial. (3) A secular person, as opposed to someone belonging to a
religious order. (4) Mean, base, mundane.
TỤC VỌNG CHÂN THỰC TÔNG: (tông phái Thế gian là giả dối, Đạo pháp là chân thực): The teaching that says all secular things are illusory, only Buddhist teachings are true.
TỤC ĐẾ (chân lý về phía thế gian, chân lý tương đối): The secular truth; the worldly truth. Reality as it is
perceived by unenlightened people. The Buddhas need to utilize this truth as
an expedient method in order to lead sentient beings to the absolute truth,
or enlightenment. (samvrti-satya, vyavahaara).
TIỆN (bèn, thuận tiện, rồi, mà):(1) Tidings of the perfect
Buddha-realm. (2) Very suitable, ideal, will do, advantageous. (3) A
teaching of expedient means. (4) Rely on, have recourse to. (5) Immediately,
readily, promptly, easily, comfortably.
TU:(1) To
cultivate, to nurture, to develop, to adjust, to correct, to repair, to
regulate, to reform. To prune. (2) More specifically, to cultivate morality,
virtue or enlightenment. (3) Long. Phật (1) (Religious) practice. To practice. Refers generally to cultivation of goodness, and specifically to meditation practice (bhaavanaa). Contemplation. In relation to the original nature, Tu refers to the bringing of that nature to its completion. To practice repeatedly at mental contemplation, bringing virtue to fruition. Also written Tu hành. The Sarvaastivaadin sect recognized four kinds of practice Tứ tu (2) To carry out individual religious practice
(pratinisevana). (3) To endeavor, to make effort. (4) An abbreviation for Tu đạo. (5) The goodness that is coincident with meditation practice (bhaavanaa). Synonymous with Thiền định. (6) To
study, complete, cultivate, master; to put into order, repair.
TU THA LA ( kinh điển): A transliteration of the Sanskrit suutra. The
transmission of the Buddha's teachings in written works. One of the twelve
classifications of Buddhist literature. Translated into Chinese with the
ideograph ching -Kinh.
TU HỌC:
The study and cultivation of enlightenment.
TU TẬP:
(1) Practice, cultivation; religious practice (panicarya, bhaavanaa,
abhyaasa, asevana). (2) Yoga practice. The practice of stabilizing and
analytical meditation.
TU TẬP VỊ (địa vị tu tập): The 'stage of practice'. The fourth among the five stages of Consciousness-only practice as explained by Thế Thân -Vasubandhu in his Duy Thức Tam Thập Tụng Luận -Thirty Verses on Consciousness-only. This is explained as practice by repeatedly returning to the principle of Consciousness-only that has been realized through the 'path of seeing', deepening the experience of non-discriminating knowledge and cutting off delusion. This stage is correlated to the ranks of bodhisattva practice from the first 'ground' to the tenth 'ground.
TU HÀNH:
(1) To practice; to carry out or perform (pratipatti, prapatti, adhyaacaara,
adhigama, prayoga). (2) To endeavor. (3) Penance, austerities. (4) To apply
oneself diligently to yoga practice. (5) To keep the precepts.
TU HÀNH TRỤ (một bậc trong Thập trụ): One of the stages of the ten abidings Thập trụ.
TU CHỨNG:
(1) The realization resultant of practice. (2) Practice and Realization.
TRỊ ( gặp):(1) To meet. To meet and revere the Buddha. (2) To value.
THÂU (ăn cắp):(1) To steal; a thief. (2) Thin, insipid, weak. Mean, low.
(3) Stealthily, clandestine.
THIÊN (nghiêng, lệch): (1) Inclined to one side. Leaning, partial, prejudiced.
Determined, in a bad sense. (2) Sometimes, due to graphical similarities,
this word is also used for its exact opposite Õ and &UC5FA7;, meaning
whole, perfect, universal. (3) To transform, overturn, change.
THIÊN CHẤP (cố chấp một quan niệm lệch lạc): Refusing
to change one's viewpoint.
THIÊN ĐẢN HỮU KIÊN (trật vai áo bên phải): To
bare the right shoulder and turn it toward (the Buddha). An Indian ritual
for showing respect to a sagely teacher.
THƯƠNG ( vết thương, tổn hại): (1)
A wound, to receive a wound. (2) Pain, suffering--esp. mental or emotional
suffering.
TRUYỀN ( TRUYỆN) (trao lại, dạy, câu chuyện ghi lại ): (1) To
transmit, to relay, to send. To propagate, to preach. (2) To hand down, to
perpetuate. (3) To summon; to transmit verbally; to interpret. (4) A record,
a chronicle.
THIÊM (đều, cùng): Every,
all, the whole.
TĂNG (tu sĩ Phật giáo): (1) Originally an abbreviation of the transliteration of sa.mgha Tăng-già, referring to the whole community of monks and nuns. (2) That which belongs
to, or is of the sa.mgha. (3) Later, in East Asian usage, comes to refer to
individual monks and nuns, but earlier it refers to a group of more than 3-4
monks or nuns.
TĂNG-GIÀ (cộng đồng tăng lữ): (1)
A transliteration of the Sanskrit/Pali sa.mgha. The community of Buddhist
practitioners who gather together in the common effort of attaining
Buddhahood. (2) A reference to the Sa.mkya school of philosophy. (3)
Simha--"lion." (naka p="874a")
TĂNG-GIÀ LÊ Y (y [áo} Tăng-già-lê): The gathering place of Buddhist practitioners: the temple or monastery. Commonly written Tăng-già lam or Già-lam.
TĂNG LÃNG (tên người):;;; A 4-5th century translator from the Tam Luận tông -San-lun school..(ui p="665b")
TĂNG CHÁNH (một giáo phẩm): The first grade in the Buddhist
hierarchy, comparable to an archbishop in the Roman catholic church.
TĂNG TRIỆU (tên người): (384-414?) A scholar-monk of the latter Ch'in. A student of Kumaarajiiva (Cưu Ma La Thập), he was considered as a genius who died prematurely. Originally a student of Taoism, he was converted to Buddhism upon reading the Vimalakiirti-suutra (Kinh Duy Ma Cật). As a student of Kumaarajiiva, he worked with him on his translation projects, but he also wrote a number of his own treatises on topics such as praj~naa, emptiness and nirvaana (Bát nhã, Tính Không và Niết bàn).
TĂNG- TẮC-CA-LA (Hành Uẩn, 1 trong 5 Uẩn): A
transliteration of the Sanskrit 'samskaara'. Usually represented by the
Chinese character hsing -Hành. One of the five skandhas. Impulse.
TƯỢNG (hình dung, hình dạng):(1) Form, shape, image. (2) To
reflect, to copy.
TIÊN (trước):
(1) Before, prior, ahead, first, initial. Foremost, before, former. In
front. (2) Previous in time. Before, former(ly), previous(ly). (3) To put
first, to regard as first; to take precedence. (3) Deceased, former.
Ancestor.
TRIỆU (điềm báo, triệu chứng, triệu):(1) Sign,
omen, indication, portent, symptom. (2) Show signs, show symptoms. (3)
Trillion, billion.
THỐ (con thỏ): A rabbit, hare.
THỐ GIÁC (sừng thỏ, chuyện không có thực): The horns of
a rabbit--something imaginary.
TOÀN (hoàn toàn, hoàn chỉnh):(1) All, whole, entire, complete. (2) Accomplish,
fulfill, complete, preserve. (3) Perfect, complete, whole, sound, intact.
(4) Entirely, completely, wholly.
TOÀN THỂ: (The) whole body. All. Original.
TÀ KIẾN (quan điểm lệch lạc, sai lầm): Eight
kinds of evil (errors). Wrong view, wrong thought, wrong speech, wrong
action, wrong livelihood, wrong mindfulness, wrong effort, wrong
concentration. The opposite to the Eightfold Noble Path.
TẮC (thì, là):(1) Wherefore, then, and so; immediately; in that case,
consequently, namely. (2) In accordance with; based on; accordingly
(anantaram). (3) A rule, a law, a pattern, a standard, a list.
TIỀN (ở trước, phía trước, vừa rồi, qua lâu rồi, trước):(1) Front, fore part, head, ahead,
the facing. (2) Before, prior; previously, ago, up till now. (3) A while
ago, a long time ago. Originally, former, previous.
TIỀN CẢNH (cảnh trước mắt): A manifest object
(avabhaasa). An object apparent to the mind.
TIỀN HẬU TẾ ĐOẠN (lằn ranh giữa, trước, sau (thời gian) không còn. Thời gian không còn hiện hữu): The negation of past and future. There is nothing but the
eternal present. A view of the Middle Way school, directly related to the
fact that in reality there is neither arising nor ceasing.
TIỀN PHI (lỗi lầm trước đây): One's prior mistake(s)
or error(s).
TRỢ (giúp):
An aid. To aid, help, assist, benefit, bless.
TRỢ PHÁT (giúp phát triển ra):(1) To explain the teachings, aiding and
uplifting peoples practice. (2) In general, aiding and uplifting.
THẮNG (hơn, vượt qua):(1) Excellent, exceptional, outstanding, superior,
surpassing, superb (vi`sista, vi`sada, parama, agra). (2) To excel, surpass.
(3) To overcome; to vanquish. To be equal to, to sustain, to bear. (4) An
excellent point; something excellent. (5) Superiority, predominance
(praadhaanya). (6) Subject. (7) Someone exceptionally sharp; the tathaagata.
THẮNG NGHĨA (nghĩa lý siêu việt, nghĩa lý chân thật):(1)
The highest meaning; the most sublime meaning. The highest reality. True
meaning (paaramaarthika, paramaartha). (2) A sublime realm. True thusness.
(3) The profound principle of enlightened experience as opposed to
unenlightened existence. (4) Great wisdom. The mind of the intention to
attain nirvaana. (5) Arousing the intention to attain enlightenment.
THẮNG NGHĨA CĂN (căn chân thật [bên trong]): See.??? (ken)
(indriya)
THẮNG NGHĨA VÔ TÍNH (loại vô tính chân thật): One of the 'three non-natures' -Tam vô tính of Pháp Tướng tông: the Fa-hsiang sect. The non-nature of ultimate reality.
THẮNG NGHĨA GIAI KHÔNG TÔNG: The superior teaching that all is emptiness.
THẮNG NGHĨA ĐẾ (chân lý, thực tại tối hậu): The first principle, the ultimate reality. The reality understood on the basis of the view of emptiness. Also Chân đế and Đệ nhất nghĩa đế (ti-i-i-ti). One of the two aspects of reality, the other being reality in the worldly sense Thế tục đế.
THẮNG GIẢI (hiểu rõ): 'Verification'. According to the doctrine
of the Fa-hsiang school, the mental function of making clear exactly what
the object is. One of the five “object dependent" mental function
elements.
THẮNG LUẬN (tên sách): The Vai`sesika-`saastra and the Thắng luận tông, the Vai`sesika school of Indian philosophy, whose foundation is ascribed to Kanaada. One of the so-called “six non-Buddhist schools" of Indian philosophy lục ngoại đạo.
THẮNG TIẾN (siêu việt, vượt bực):(1) Excellent,
superb, exceptional, impeccable, superior (vai`sesika). (2) To be advancing
in an excellent direction; great progress.
THẮNG MAN KINH (tên sách): Skt. `Sriimaalaa-suutra. The full title of this text is Sheng-man shih-tzu hu i-ch'eng ta fang-pien fang-kuang ching - Thắng Man Sư Tử Hống Nhất Thừa Đại Phương Tiện Phương Quảng Kinh (`Sriimaalaadevii-simhanaada-suutra); trans. to Chinese in 436 CE by Gunabhadra (394-468). T 353.12.217a-223b. This suutra is one of the most representative of the Mahaayaana texts which teach the theories of tathaagatagarbha and the Single Vehicle (in this case, through the words of Queen `Sriimaalaa. Because of the nature of its contents, it is often discussed in comparison with such texts as the Jewel Nature Treatise, the Kinh Lăng Già: Lankaavataara-suutra, the Đại Thừa Kinh: Awakening of Mahaayaana Faith, etc. English translation by Alex and Hideko
Wayman (The Lions Roar of Queen Srimala). For a more detailed description of the contents of the text, see Butten kaidai jiten, p. 92b.
THẾ:
(1) Strength, power, force, vigor. (2) Energy, spirit, vitality. (3) Power,
might, authority, influence. (4) Impetus, an impulse. (5) The course of
things, a trend or tendency. (6) Aspect, circumstances, conditions.
THẾ TỐC (danh từ riêng biệt của Duy thức):
'Rapidity', 'instantaneousness'. One of the 24 conditioned elements 'not
concomitant with mind' in Consciousness-only theory. An element
provisionally established on the rapid energy of conditioned elements to
arise and cease without an instant of pause.
TÁP (đi vòng, đi quanh một vòng): To go around, to circle, encircle,
circumambulate.
THẬP NHẤT TRÍ (mười một loại trí huệ):
The 'eleven wisdoms.' (1) conventional knowledge (samvrti-j~naana); (2)
knowledge of dharmas (dharma-j~naana); (3) subsequent knowledge
(anavaya-j~naana); (4) knowledge of suffering (duhkha-j~naana); (5)
knowledge of arising (samudaya-j~naana); (6) knowledge of cessation
(nirodha-j~naana) (7) knowledge of the path (maarga-j~naana); (8) knowledge
of other's minds (para-mano-j~naana); (9) knowledge of extinction
(k.saya-j~naana); (10) knowledge of non-arising (anutpaada-j~naana) and (11)
knowledge of reality (yathaabhuuta-j~naana). A T'ien-t'ai analysis of these
eleven knowledges can be found in T.46 pp. 683b-4a.
THẬP NHẤT KHÔNG (mười một loại không): 'Eleven
kinds of emptiness' I. (1) Internal Emptiness; (2 External Emptiness; (3)
Internal/External Emptiness; (4) Conditioned Emptiness; (5) Unconditioned
Emptiness; (6) Beginningless Emptiness; (7) Essential Emptiness; (8) The
Emptiness of no possession; (9) Ultimate Emptiness; (10) Empty Emptiness;
(11) Great Emptiness. II. (1) Dharma-realm nature Emptiness; (2) Emptiness
of Dharma-nature; (3) Emptiness of non-difference in nature; (4) Emptiness
of unchanging nature; (5) Emptiness of equal nature; (6) Emptiness of the
nature as free from arising; (7) Emptiness of the nature of the fixed
dharma; (8) Emptiness of the dharma-abiding nature; (9) Emptiness of the
nature of true reality; (10) Emptiness of the nature of the realm of the
void; (11) Nature of Emptiness of the inconceivable realm.
THẬP NHỊ NHÂN DUYÊN (12 nhân duyên): the 'twelve limbs of dependent
origination.' When inquiring into what it is that gives rise to human
suffering, the Buddha found it to be a continuum of twelve phases of
conditioning in a regular order. These twelve limbs of conditioned existence
are. (1) Vô minh -ignorance; (2) Hành -action-intentions; (3) Thức -consciousness; (4) Danh-Sắc -name and form; (5) Lục nhập xứ -the six-fold sphere of sense contact; (6)Xúc -
contact; (7) Thụ -sensation; (8) Ái -craving; (9) Thủ - grasping; (10) Hữu -becoming; (11) Sinh -birth; (12) Lão-Tử -old age and death (impermanence). In this order, the prior situation is the condition for the arising of the next situation. Also, in the same order, if the prior condition is extinguished, the next condition is extinguished.
THẬP NHỊ CHI (12 nhánh [của12 nhân duyên]): The twelve limbs
of dependent origination
THẬP NHỊ XỨ (12 chỗ: 6 giác quan + 6 đối tượng của chúng): (1) The twelve loci (the six sense organs and their
objects). (2) In Consciousness-only theory, the one hundred elements are
divided up according to an arrangement that counts each of the sense organs
and each one of their objects as one of these 'loci', making ten. To this,
the mind locus and 'dharma locus' are added, totalling twelve.
THẬP NHỊ KIẾN PHƯỢC (12 kiến giải dính mắc, 12 cái nhìn vướng mắc): The twelve binding
views: (1) Ngã kiến phược -view of self ; (2) Chúng sinh kiến phược-view of sentient beings ; (3) Thọ mệnh kiến phược -view of life; (4) Nhân kiến phược-view of person ; (5) Đoạn kiến phược -nihilistic view ; (6) Thường kiến phược - eternalistic view ; (7) Ngã tác kiến phược -the view of “doing" ; (8) Ngã sở kiến phược -the view of subject and object ; (9) Hữu kiến phược -view of existence ; (10) Vô kiến phược -view of non-existence ;
(11) Thử bỉ kiến phược -view of this and that ; (12) Chư pháp kiến phược -the view of all dharmas . (From Thủ Lăng Nghiêm Tam Muội Kinh, T. vol. 15, p. 637B).
THẬP NHỊ MÔN LUẬN (tên sách): The “Treatise of the Twelve Aspects." The Dvaada`sanikaaya-`saastra, 1 fascicle, attributed to Long Thọ Naagaarjuna and translated by La Thập Kumaarajiiva. One of the three main treatises valued by the Tam Luận San-lun and Trung Quán Maadhyamika schools. The doctrine of “all is empty" is explained in twelve aspects. T 1568.30.159c-167c.
THẬP NHỊ Đ ẦU ĐÀ (12 loại khổ hạnh):
Twelve disciplines of restraint concerning food, clothing and shelter. See
.???.
THẬP NHỊ ĐẦU ĐÀ KINH (tên kinh): The Scripture on the Twelve Disciplines. One fascicle, translated into Chinese by Cầu- na-bạt-đà-la -Gunabhadra. T 783.17.720-722
THẬP PHẬT (10 loại thân Phật): 'Ten buddhas.' In the Hua-yen k'ung mu chung, there are two kinds of ten Buddhas. The first ten are the ten buddhas of the realm of understanding. The bodhisattva, relying on the true wisdom of awakening, perceives that the dharma realm is all Buddha in ten aspects (bodies). These are Chúng sinh thân -the body of sentient beings, Quốc độ thân -the body of lands, Nghiệp báo thân -the karma reward body, Thanh văn thân -the body of Buddhist disciples (arhats), Độc giác thân -the pratyekabuddha body, Bồ tát thân -the bodhisattva body, Như lai thân -the body of completely enlightened ones (tathaagatas), Trí thân -the body of knowledge, Pháp thân -the reality-body, and Hư không thân -the body of space. The second group of ten are the
buddhas of the realm of practice. These are the correct enlightenment Buddha, the desire-to-save-sentient-beings Buddha, the karma-reward Buddha, the holding-fast Buddha, the transformation Buddha, the dharma-realm Buddha, the mind Buddha, the samaadhi Buddha, the original nature Buddha, and the Buddha who becomes what he wishes
THẬP TRỤ (10 trình độ trong 52 trình độ tu chứng của Bồ tát) (11-20): The “ten abidings" among the fifty two stages of the bodhisattva as listed in the Avatamsaka-suutra. So-called because the mind dwells peaceably in the principle of emptiness. They are: 1. Sơ phát tâm -The “abiding of awakening operation." The 'ten faiths' stage of provisionally following to enter the view of emptiness is completed, the true wisdom of no outflow arises, and the mind dwells in the principle of absolute reality. 2. Trị địa trụ -The “abiding of nurturing." The stage of always practicing the view of emptiness, and clearing and nurturing the mind-ground. 3. Tu hành trụ -The “abiding of practice." Cultivating all good practices. 4. Sinh quý trụ -The “abiding of producing virtues."
The stage of dwelling peaceably in the principle of “no-self' where the seed natures are purified. 5. Cụ túc phương tiện trụ -The “abiding of replete with expedient means." Innumerable good roots are possessed, and expedient means are used to aid in the view of emptiness. 6. Chánh tâm trụ -The “abiding of correct mind." The stage of the completion of the wisdom of emptiness of the praj~naapaaramitaa suutras. 7. Bất thối trụ -The “abiding of no-backsliding." The stage where one does not backslide from the experience of emptiness, no aspects and no desires. 8. Đồng chân trụ -The “abiding of the 'true child'." The deluded view does not arise, and awakening does not cease. 9. Pháp vương tử trụ ---The “abiding of the dharma-prince." The stage of producing wisdom in
accordance with the Buddha's teaching, and being assured of becoming a Buddha in the future. 10. Quán đỉnh trụ -the “abiding of sprinkling water on the head." The stage of being able to view the principle of emptiness and no-aspects without producing wisdom.
THẬP SỬ (10 động lực xấu điều động con người): The Ten Fetters (Delusions, Afflictions). Desire -Tham, hate -sân, ignorance -si, pride -mạn, doubt -nghi, view of self -hân kiến, extreme view -biên kiến, evil view -tà kiến, view of attachment to views -kiến thủ, view of morality -giới cấm thủ. The first five affect those of lower spiritual development while the second five affect those of greater spiritual development.
THẬP TÍN (10 trình độ đầu tiên trong 52 trình độ tu chứng của Bồ tát): “Ten Faiths." The first ten stages in the 52 stage progress of the bodhisattva. They are called the ten faiths, since faith is the entry of Buddhist practice. They are: 1. The Stage of Faith -Tín tâm; of the arousal of true aspiration. 2. The Stage of Mindfulness -Niệm tâm ; the stage of the cultivation of six kinds of mindfulness. 3. The Stage of Endeavor -Tinh tiến tâm . 4. The Stage of Mental Stability -Định tâm. 5. The Stage of the Wisdom of Understanding Emptiness -Huệ tâm. 6. The Stage of Pure Self-restraint -Giới tâm. 7. The Stage of the Returning of Merit - Hồi hướng tâm. 8. The Stage of Maintaining the dharma Within Oneself -Hộ pháp tâm. 9. The Stage of Detachment -Xả tâm. 10. The
Stage of Aspiration-Nguyện tâm. Different suutras have their own versions of these ten. Among the suutras with alternative versions are: the Nhân Vương Kinh, the Phạm Võng Kinh , the Thủâ Lăng Nghiêm Kinh
(Shou-leng-yen
ching) and others.
THẬP BÁT BẤT CỘNG PHÁP (18 pháp riêng của Phật): The
Eighteen Distinctive Characteristics of the Buddha. In East Asian Buddhism
these are (1-3) Unmistaken thought, word and deed; (4) mind of equality
toward all beings; (5) stable mind in meditation; (6) all-embracing mind
which rejects nothing; (7-11) the power of not-backsliding in terms of the
aspiration, diligence, mindfulness, concentration and wisdom towards the
salvation of all beings; (12) the power of not falling back from freedom into bondage; (13-15) the manifestation of wisdom power in thought, word and deed for the purpose of saving all beings; (16-18) immediate total knowledge of all affairs of past, present and future. (da`sa avenika buddha dharmah).' In Indian Buddhism these are the ten powers -Thập lực, the four fearlessnesses -Tứ vô úy, the three bases of mindfulness - Tam niệm xứ, and great compassion -Đại bi.
THẬP BÁT GIỚI (6 căn + 6 trần + 6 thức): (1) The eighteen compositional elements of human existence. The six sense faculties, their six objects and the six consciousnesses. A way of pointing out the six intrinsic corresponding relationships between the six faculties -Lục căn and their objects -Lục trần as separate functions. (2) In Consciousness-only theory, a classification of the one hundred dharmas in 18 elements. The first ten are the five sense organs and their objects. Added to this is the category of “mind elements" (manas and aalaya consciousness), the “dharma realm" (mental function dharmas, dharmas not concomitant with mind, and unconditioned dharmas), plus the six consciousnesses -Lục thức, totalling eighteen.
THẬP BÁT KHÔNG (18 loại không): “18 aspects of emptiness." as taught in the Luận Ma-ha Bát-nhã Ba-la-mật-đa Mahaapraj~naapaaramitaa-`saastra (T. 223). Nội không-Internal emptiness, Ngoại không -external emptiness, Nội/ ngoại không -internal/external emptiness, Không không -empty emptiness, Đại không -great emptiness, Đệ nhất nghĩa không -ultimate emptiness, Hữu vi không - conditioned emptiness, Vôvi không -unconditioned emptiness, Tất cánh không -final emptiness, Vô thủy không -beginningless emptiness, Tán không -dispersed emptiness, Tính không -emptiness of nature, Tự tướng không -emptiness of self-marks, Chư pháp không -emptiness of all dharmas, Bất khả đắc không -emptiness of non-attainability, Vô pháp không -emptiness of non-existence, Hữu pháp không
-emptiness of existence, Vô pháp hữu pháp không - emptiness of existence and non-existence
THẬP LỰC (10 khả năng của Phật): 'Ten
Powers.' I. Ten kinds of powers of awareness specially possessed by the
Buddha, which are perfect knowledge of the following. (1) Xứ phi xứ trí lực -distinguishing right and wrong; (2) Nghiệp dị thục trí lực -knowing the karmas of all sentient beings of the past, present and future; (3) Tịnh lự giải thoát đẳng trì đẳng chí trí lực -knowledge of all forms of meditation; (4) Căn thượng hạ trí lực -knowledge of the relative capacities of sentient beings; (5) Chủng chủng thắng giải trí lực -knowledge of what sentient beings desire and think; (6) Chủng chủng giới trí lực -knowledge of the different levels of their existence; (7) Biến thú hành trí lực -knowledge of the results of various methods of practice; (8) Túc trụ tùy niệm trí lực -knowledge of the transmigratory states of all
sentient beings and the courses of karma they will follow; (9) Tử sinh trí lực -knowledge of the past lives of all sentient beings and the Nirvaanic state of non-defilement; (10) Lậu tận trí lực - knowledge of the methods of destroying all evil passions. II. One who possesses the ten powers. III. The ten powers possessed by bodhisattvas. There is another set of ten bodhisattva powers listed in the Thủ Lăng Nghiêm Tam Muội Kinh (Shou-leng-yen san-mei ching) (T. vol. 15, pp. 643a-b).
THẬP THIỆN (10 điều lành): See Thập Thiện Nghiệp.
THẬP THIỆN NGHIỆP (10 hành động lành): The
'ten good acts.' (1) Không sát sinh -not killing; (2) Không trộm cắp -not stealing; (3) Không tà dâm -not committing adultery; (4) Không nói dối -not lying; (5) Không nói lời ác -not speaking harshly; (6) Không nói hai chiều -not speaking divisively;
(7) Không nói thêu dệt -not speaking idly; (8) Không tham lam -
not being greedy (9) Không nóng giận -not being angry; (10) Không si mê (tà kiến) -not having wrong views.
THẬP THIỆN ĐẠO = THẬP THIỆN NGHIỆP
THẬP ĐỊA (10 trình độ cao nhất của 52 trình độ tu chứng của Bồ tát): The 'ten stages.' According to the Avatamsaka-suutra, the forty-first through the fiftieth stages in the path of the bodhisattva. The wisdom of the Buddha is formed and kept in order to carry all sentient beings, the way a tree is supported by the great earth. “Ground" serves as a basis for further progress. The ten are: 1. Hoan hỷ địa Ÿcìn guanxidi. The 'stage of joy.' (pramuditaa) The stage where the wisdom of the middle path is first produced to benefit self and others, and where there is great happiness. 2. Ly cấu địa -'freedom from defilement.' (vimalaa) Dwelling in the principle of the middle path, to be able to enter the dust of the world of sentient beings, yet remain detached. 3.Phát
quang địa -The 'stage of emission of light.' (prabhaakarii) The stage of following the buddha-path and emitting the clear light of wisdom. 4. Diễm huệ địa -The 'stage of glowing wisdom.' (arcismatii) The stage of the light of wisdom burning bright according to its clear cognition of the unborn nature of all existence. 5. Nan thắng địa -The 'stage of overcoming the difficult.' (sudurjayaa) The stage of overcoming the prior stage by emptying all ignorance. 6.Hiện tiền địa -The 'stage of manifestation of reality.' (abhimukhii) The stage where the practitioner is facing reality. The stage of manifestation of the aspect that in contemplating the dharma, nirvaana and samsaara are not two. 7. Viễn hành địa -The 'stage of far-reaching.' (duuramgamaa) The stage of attaining the
middle way and advancing to a higher realm with every thought. 8. Bất độïng địa -The 'immovable stage.' (acalaa) The stage of abiding peacefully in the wisdom of (no aspects) of the middle path without change. 9.Thiện huệ địa -The 'stage of wondrous wisdom.' (saadhumatii) The stage of using the skill of wisdom contemplation to enter the path of clear cognition regarding the unborn nature of all existence. 10. Pháp vân địa -The 'stage of the dharma-cloud.' (dharma-megha) The stage of attaining the level of fayendi buddhahood, and covering the dharma-world with wisdom and compassion like a great cloud. In the doctrine of the Fa-hsiang school, the stage of 'equal enlightenment' -Đẳng Giác is included here, being considered as within the limits of bodhisattva practice.
THẬP ĐỊA KINH (tên kinh): The Da`sabhuumika-suutra. The full Chinese title is Fo-shuo shih-ti ching. Phật Thuyết Thập Địa Kinh; 9 fasc. T 287.10.535a-573. Trans. `siiladharma and Dharmarak.sa. A chapter of the Hua-yen suutra which became so popular that it was translated into Chinese and circulated as a separate suutra. It gives an in-depth explanation of the ten stages (bhuumi) of the bodhisattva's progress. See also T 278, 279, 285, 286.
THẬP ĐỊA KINH LUẬN (tên sách): 12 fasc.; T 1522.26.123b-203b. Written by Thế Thân Vasubandhu, translated into Chinese by Bồ-Đề-Lưu-Chi Bodhiruci and others. As an explanation of the “Ten Stages" chapter of the Hua-yen ching, the gist of the ten stages teaching is extensively explained. In addition to this, many other topics, such as the eight consciousnesses, ignorance, the three bodies of the Buddha, the three cumulative rules of discipline, the cause and effect aspects of Buddhahood, etc., are dealt with. The Chinese Ti Lun school -Địa Luận tông was established solely on this treatise, and the Hua-yen school used it to explain many of its teachings.
THẬP KIÊN TÂM = THẬP HỔI HƯỚNG: Same
as.???
THẬP TÔNG (10 tông phái của Phật giáo theo quan điểm của tông Hoa Nghiêm): 'Ten
schools.' The division of Chinese schools of Buddhism into ten schools of
thought. There are variations in the ordering of these ten. The Hua-yen
classification (by Fa-tsang) is as follows. (1) Ngã Pháp Câu Hữu tông -the self and elements are both real; (2) Pháp Hữu Ngã Vô tông - elements are real but the self is not; (3) Pháp Vô Khứ Lai tông- elements are not created or destroyed; (4) Hiện Thông Giả Thực tông-the manifest world is both provisional and real; (5) Tục Vọng Chân Thực tông-the worldly view is delusion and fundamental reality is true; (6) Chư Pháp Đản Danh tông- things are merely names; (7) Nhất Thiết Giai Không tông-all things are unreal; (8) Chân Đức Bất Không tông-the bhuuta-tathataa is not unreal; (9) Tướng Tưởng Câu Tuyệt tông-phenomena and their perception are to be gotten rid of, and (10) Viên Minh Cụ Đức tông-the all
inclusive teaching of the single vehicle.
THẬP ĐỘ:
The 'Ten Perfections.' See Thập Ba-la-mật.
THẬP HỔI HƯỚNG (10 giai đoạn tu chứng trong 52 trình độ tu chứng của Bồ tát) (31-40): 'Ten dedications (of merit).' A group of ten of the fifty-two stages of the path of bodhisattvahood in Mahaayaana Buddhism. Returning the fruits of all of one's practice to all sentient beings. These ten are: 1. Cứu hộ nhất thiết chúng sinh, ly chúng sinh tướng hồi hướng-'Dedication to saving all beings without any mental image of sentient beings.' The stage where one, while using the mind of no-aspects to save sentient beings, is still separated from the aspects of 'not-yet-saved beings.' 2.Bất hoại hồi hướng- 'indestructible dedication.' The rank where one sees emptiness easily without analyzing all dharmas. 3. Đẳng nhất thiết Phật hồi hướng-'Dedication equal to all
Buddhas.' The stage where one continually broadly penetrates the teachings of all the Buddhas of the three worlds. 4.Chí nhất thiết xứ hồi hướng-'dedication reaching all places.' The stage where one enters all Buddha-lands and practices cultivation together with all Buddhas. 5. Vô tận công đức tạng hồi hướng- 'dedication of inexhaustible treasuries of merit.' The stage of teaching people the meritorious dharma of the ever-present buddha-nature without exhaustion. 6. Tùy thuận bình đẳng thiện căn hồi hướng-'Dedication causing all roots of goodness to endure.' The stage of practicing the virtues of the middle path of no-outflow, and seeing that good and evil are not two. 7. Tùy thuận đẳng quán nhất thiết chúng sanh hồi hướng --'Dedication equally adapting to all sentient
beings.' The stage where one sees that the good and evil actions of all sentient beings are not distinguished. 8.Như tướng hồi hướng- 'Dedication with the character of true thusness.' The stage where the bodhisattva, using the wisdom of the middle path, clarifies existence and non-existence, and sees that everything is the reality-realm. 9. Vô phược, vô trước, giải thoát hồi hướng-'unbound liberated dedication.' The stage where one breaks off attachment with the view of all dharmas being the same, which he experiences through the wisdom of praj~naapaaramitaa. 10. Pháp giớùi vô lượng hồi hướng-'Boundless dedication equal to the cosmos.' The stage where the bodhisattva witnesses that all existences are the middle path without aspects.
THẬP THÀNH (hoàn toàn): Complete; the full number.
THẬP CHỈ = THẬP HẠNH (ở dưới)
THẬP PHÁP HẠNH (10 pháp hạnh): 10 phương thức thụ trì kinh điển:
The 'ten teaching practices.' Ten kinds of practices related to the
scriptures (da`sa-dharma-caritam). (1) Thư tả -The copying and preservation of the Great Vehicle teachings. (2) Cúng dường- Performance of memorial services. (3) Thí tha-Bestowal of wisdom upon
others. (4) Đế thính-Listening to explanations of the teachings by others. (5) Phi độc--To study and read with enthusiasm oneself. (6) Thụ trì--to comprehend them. (7) Khai diễn--To recite them. (8) Phúng tụng--To explain them for others. (9) Tư duy-To think them through for oneself. (10) Tu tập hạnh-To practice them. There are other sets which vary according to the text. For instance another set of ten can be found in the Thủ Lăng Nghiêm Tam Muội Kinh (Shou-leng-yen san-mei ching) in T. vol. 15, p. 641b.
THẬP VƯƠNG (10 ông vua cõi âm): “Ten Kings" of the dark realms as
listed in the Suutra of the Ten Kings. (1) Tần Quảng Vương;
(2) Sơ Giang Vương; (3) Tống Đế Vương;
(4) Ngũ Quan Vương; (5) Diêm Ma Vương-è; (6) Biến Thành Vương; (7) Thái Sơn Phủ Quan; (8) Bình Đẳng Vương; (9) Đô Thị Vương;
(10) Ngũ Đạo Chuyển Luân Vương
THẬP TƯỚNG (10 tướng): The 'ten aspects' of existence listed in the
Nirvaana Suutra are. form, sound, smell, taste, touch, arising, abiding,
ceasing, male, female (T. vol. 12, p. 755a). The ten found in the Hua-yen
ching are. Buddha, bodhisattva, pratyekabuddha, `sraavaka, god, man,
demigod, animal, hungry ghost, hell-being.
THẬP HƯ (10 hướng): 4 hướng chính + 4 hướng phụ + hướng trên + hướng dưới: The “ten directions of space.”
THẬP HIỆU (10 danh xưng của Phật): The ten epithets of
the Buddha: (1) Như Lai-"Thus-Come"; (2) Ưng Cúng- “Worthy of Respect"; (3) Chánh Biến Tri-(samyak-sambuddha) “Correctly Enlightened"; (4) Minh Hạnh Túc-(vidyaa- carana-sampanna) “Perfected in Wisdom and Action"; (5) Thiện Thệ-(sugata) “Well-Gone"; (6) Thế Gian Giải- (lokavid) “Knower of the Secular World"; (7) Vô Thượng Sĩ-(anuttaraa) “Unsurpassed"; (8) Điều Ngự Trượng Phu-(purusadamya-saaratha) The “Tamer"; (9) Thiên Nhân Sư(`saastaadevamanusyaanaam) “Teacher of Gods and Men";
(10) Phật Thế Tôn or Bổ Già Phạm (bhagavaan) “World Honored One”.
THẬP HẠNH (10 trong 52 giai đoạn tu chứng của Bồ tát): The ten practices. Ten of the fifty-two stages of the career of a bodhisattva enumerated in the Avatamsaka-suutra. These stages are practices for the benefit of others. They are. 1. Hoan hỷ hạnh-The 'practice of giving joy.' Selfless giving to sentient beings by the bodhisattva, wherein he has no feeling of desire for reward. 2.Nhiêu ích hạnh -'beneficial practice.' Here the bodhisattvas maintain pure self control and their minds have no attachment to color or form, sound, fragrance, flavor or feeling.3. Vô vi nghịch hạnh -The 'practice of non-opposition.' The practice by bodhisattvas of continuous forbearance and tolerance; being humble and respectful, harming neither self nor others.4. Vô khuất nạo
hạnh-The 'practice of indomitability.' The cultivation by bodhisattvas of great, unsurpassed energy. They become naturally free from the three poisons of greed, hatred and delusion. 5. Vô si loạn hạnh-The 'practice of non-confusion.' The practice in which bodhisattvas perfect right mindfulness, their minds are free from distraction and disturbance, firm and imperturbable, consummately pure, immeasurably vast, without any delusion or confusion.6. Thiện hiện hạnh-The 'practice of skillful manifestation.' The bodhisattvas are pure in thought, word and deed; they abide in non-acquisition and demonstrate non-acquisitive thought, word and deed. 7. Vô trước hạnh-The 'practice of non-attachment.' In this practice, bodhisattvas, with minds free from attachment, can in every
successive instant enter into countless worlds and adorn and purify these countless worlds, their minds free from attachment to anything in these worlds.8. Nan đắc hạnh-The 'practice of that which is difficult to attain.' Here, bodhisattvas perfect inconceivable roots of goodness which are difficult to attain, and supreme understanding of the Buddha's teaching which is difficult to attain. 9. Thiện pháp hạnh-The 'practice of good teachings.' Here, bodhisattvas act as pure, cool reservoirs of truth for the sake of beings of all worlds--celestial and human beings, devils and gods, ascetics and priests, etc.10. Chân thực hạnh -The 'practice of truth.' Bodhisattvas perfect true speech--they can act in accord with what they say, and speak according to what they do.
THẬP GIẢI # THẬP TRỤ: The “Ten Understandings"
which are equivalent to the “Ten Abidings”, the 11-20th of the 52
stages of the bodhisattva's progress. This is the way the term was
translated into Chinese by Paramaartha.
THẬP TỤNG LUẬT (một bộ luật của Phật giáo):
The “Ten Recitations Vinaya" of the Sarvaastivaada sect.
THẬP THÂN (10 loại thân của Phật): The ten bodies of the
Buddha; two kinds of ten bodies are presented in the Avatamsaka-suutra. I.
The ten bodies of the realm of understanding, associated with Vairocana
Buddha. (1) Chúng sinh thân-sentient being body; (2) Thổ (Độ) thân ---lands body; (3) Nghiệp báo thân-Karma-reward body; (4) Thanh văn thân -body; (5) Độc giác thân-pratyeka-buddha body; (6) Bồ tát thân-bodhisattva body; (7) Như lai thân - tathaagata-body; (8) Trí thân-wisdom body; (9) Pháp thân-(fa-shen)
dharma-body and (10) Hư không thân-body of absolute space. II. The ten bodies of the realm of practice are. (1) Bồ-đề thân- the enlightenment body, the manifestation of a buddha-body attaining enlightenment; (2) Nguyện thân-vow body, aspiring to be born in Tusita Heaven; (3) Hóa thân-(hua-shen) 'transformed body;' (4) Trụ trì thân-'retaining body;'(5) Tướng hảo trang nghiêm thân- body adorned with excellent physical characteristics; (6) Thế lực thân-body of power; (7) Như ý thân-body manifested at will; (8) Phước đức thân -body of merit and virtue;
(9) Trí thân-wisdom body; (10) Pháp thân-dharma body, the
quintessential buddha-body.
THIÊN SAI (khác nhau hẳn, khác hoàn toàn): Innumerable differences.
THĂNG (lên, tăng, 1 trong 64 quẻ của kinh Dịch):(1) A
measurement of volume. 1.8 liters. (2) Increase, augment, gain, grow, rise,
go up. (3) Increase, advance. (4) Accomplish, bear fruit, complete,
flourish. (5) One of the hexagrams.
THĂNG TRẦM (lên xuống, thịnh suy): Rising and falling;
flourishing and decaying, etc.
TỨC (tức là, lập tức):(1) To become one. As it is; just,
exactly. Not two, not separate. Two things being different aspects of one
thing, thus being inseparable. (2) Immediately, directly, now, then, accordingly. In terms of time -Thời gian tức refers to a lack of any interval, while -Dị thời tức refers to a lack of distinction between two things despite a time difference (anantaram). (3) In T'ien-t'ai teaching there are three types of.???. The first is the non-separateness in the unity of two things; two things being a unity - Nhị vật tương hợp. The second is called Bối diện tương phiên or the “relationship between front and back by turning over”. This refers to something like a coin, which has the separate aspects of “heads" and “tails," depending upon each perspective, but the coin is originally one thing. The third expression of singularity is called Đương thể toàn thị, the
“essence is identical," which is exemplified by the fact that astringent persimmons and sweet persimmons are in essence, the same fruit; A, as it is, is B. This ideograph can also mean “absolutely the same," a usage which originally began in T'ien-t'ai writings. (4) Supposing, even if.
TỨC THỊ (tức là):(1) Namely. A term indicating the complete
identity of two things. (2) Is (copula). (3) Even, what if.
THAM (can dự vào, ra mắt người trên):(1) Three. (2) To
mix, to blend, to collate. (3) To come, to reach to. (4) To visit a
superior. (5) To convene, to line up.
THAM HỌC (tu học):(1) To be involved in study. (2) To get into the
practice of Buddhism.
THAM TRIỆT (học hỏi và chứng ngộ): To awaken
under the guidance of a Buddhist master.
THAM SAI (so
le):(1) Irregular, uneven. (2) To arrange, to collate. (3) To
alternate.
THAM THÌN (còn đọc là Sâm, Thương), 2 vị sao: Orion and
Mercury, which never appear in the sky at the same time, hence a metaphor
for two things which never meet or appear at the same time.
THAM BẢO (đã tu học đầy đủ): To have gotten
one's fill. To fully experience enlightenment and abide in it.
THỦ (lấy, bắt, hiểu, dính mắc):(1) Obtain, take,
hold, seize, grasp, gather. (2) Cognition through the faculties of
perception (anupalabdhi). (3) To grasp, comprehend, understand. (4)
Attachment. The mental function of incessant desiring and grasping
(anupaadaana). (5) As 'attachment' or 'grasping,' the ninth of the twelve
factors of conditioned arising. (6) An indicator of the accusative case.
THỦ XẢ (nắm bỏ, chọn lựa): Grasping and
letting go. Choice, option.
THỤ (nhận, chịu, một trong 5 uẩn):(1) To receive,
get. (2) Keep, hold. (3) To endure, to suffer. (4) An indicator of the
passive. (5) Sensation. (6) The skandha of sensation.
TRỤ TRÌ (nhận lấy và tuân theo):(1) To receive and remember the
teachings. (dhaarayati, dhaarana). (2) To receive and wear one's clothing
according to the proper ritual form.
THỤ DỤNG (nhận lấy và thụ dụng):(1)
Reception of objects by the faculties To experience. (pratyupabhoga,
upabhoga) (2) To receive and put to use. Usage. (3) To enjoy what one has.
(4) An abbreviation for Thụ dụng thân, one of the bodies of the Buddha; “enjoyment body." (naka p="639")
THỤ DỤNG THÂN (thân thọ dụng): As the result of enlightenment, enjoyment of the dharma and causing others to receive this enjoyment. One of the bodies of the Buddha, synonymous with Báo thân. This usually refers to the reception of enjoyment of the dharma for oneself. The body that causes others to receive enjoyment is called Tha thụ dụng thân.
(THỌ) THỤ UẨN (một trong 5 uẩn): One of the five
aggregates. 'Feeling'. A mental function that receives sensations from
external objects. In Consciousness-only elemental theory, it includes the
elements of sensory mental function.
TAI (chữ dùng để hỏi):(1) Rhetorical question--isn't it so?.
(2) An interrogative. (3) A particle expressing surprise, admiration or
grief. (4) To begin.
THIỆN (lành):
(1) Good, virtuous, goodness, right, virtue. (2) Apt, familiar with,
well-versed, skilled in. (3) To perfect, to make good. (Å) (1) Allowable,
justifiable, correct, right, satisfactory (ku`sala, kalyaana). (2) Good
action, good deeds; morally good action and its rewards. (3) As an adverb,
well, skillfully, thoroughly. (4) In the doctrine of the Fa-hsiang school,
'goodness' constitutes one of the five groups of elements falling under the
category of 'mental function' elements, containing eleven 'good' elements in
its group. These are: faith, effort, conscience, shame, not coveting,
non-anger, no delusion, pliancy, no laxity, equanimity, and non-injury.
THIỆN XẢO (khéo mà lành, khéo và lành): Skt. (upaaya-)kau`salya.
'skillful (means).' Skillfully guiding sentient beings according to their
capabilities.
THIỆN CĂN (gốc lành): 'Good roots,' 'virtuous roots.' (1) Good causal actions that bring good rewards. Good actions, with the roots of a tree used as a metaphor for goodness. In A Tỳ Đạt Ma Câu Xá - Abhidharma-ko`sa theory, the basis for the entrance into the “Path of Seeing" by the practitioner where she/he arises undefiled wisdom (ku`sala-muula).
THIỆN PHÁP HẠNH (hạnh pháp lành): 'Skillfully teaching the dharma.' The ninth of the 'ten practices' -Thập hạnh stages in the path of bodhisattvahood.
THIỆN CHÂU (tên người): (727-797). A Japanese Hossou monk who was a disciple of Genbou.He studied Consciousness-only as well as hetu-vidyaa - Nhân minh (một môn học). Afterwards he founded Akishino Temple. He wrote many works on both Hossou and hetu-vidyaa. He was believed by some to have been a reincarnation of K'uei-chi.
THIỆN HIỆN HẠNH (hạnh Thiện Hiện) (hạnh thứ 6 trong 10 hạnh theo kinh Hoa Nghiêm): 'skillful
appearance.' The sixth of the ten practices stages of bodhisattvahood,
according to the Avatamsaka-suutra.
THIỆN NAM TỬ:(1) “Good sons," or “sons of good
families;" one of the Buddha's terms of address to his disciples,
similar to “gentlemen”. One possessing correct faith (kula-putra).
(2) Used in addressing bodhisattvas rather than Buddhist priests. (3) You.
THIỆN TRI THỨC: 'Good knowledge', or 'a good and virtuous friend'; a good
friend or teacher who leads one to the Buddhist way.
THIỆN THỆ (khéo thành tựu, thành tựu viên mãn) (khéo vượt qua biển sinh tử): “Well done;" “well
gone;" “well-finished." One of the ten epithets of the
Buddha. A person who has skillfully finished the job; who has completed the
work leaving nothing undone.
THIỆN ĐẠO (tên người): Shan-tao (613-681). The third of the five Pure Land masters and the fifth of the seven patriarchs in the tradition of the True Pure Land sect. He entered the priesthood when young, and practiced meditation on Amitaabha and his Pure Land. When he heard of Tao-ch'o -Đạo Xước, Shan-tao went to see him and received the Pure Land teaching from him. The rest of his life was dedicated to the practice and dissemination of this teaching. He is said to have copied the Amitaabha-suutra more than 100,000 times and made more than 300 paintings of the Pure Land. Besides chanting suutras and reciting the nien-fo -Niệm Phật: constantly, he successfully performed meditation in which he visualized Amitaabha and his land. He wrote five works in nine
fascicles, including commentaries on different sections of the Kuan-wu-liang-shou ching -Quán Vô Lượng Thọ kinh ('The Meditation on the Buddha of Infinite Life Suutra'). He was popularly known as The 'master of the Kuang ming ssu' -Quang Minh tự Hòa thượng, The 'Great Master of Chung-nan' Chung Nam Đại sư, etc.
TỰ (nối dõi):(1) To connect; to inherit. (3) Heirs, posterity,
afterwards.
TỰ PHÁP (nối dòng pháp): To succeed, or inherit the dharma from one's teacher truyền pháp. The transmission of the dharma from teacher or disciple. (naka p="547")
THƯỞNG (thưởng thức, đã từng (đọc là thường), tế lễ mùa Thu):(1) To taste, to prove, to experience. (2)
Indication of the past tense; has, have. (3) Autumnal offering of first
fruits to ancestors.
THỒ:
(1) Earth, ground, land, soil. (2) Country, region. (3) A residence. (4)
Countryside, hometown. (5) As “earth" one of the five elements - Ngũ hành in early Chinese cosmology.
TẠI (ở):(1) To be, to exist. At, in, on. (2) To consist in, to rest
with. To be present. (3) With reference to; in the case of.
TẠI ÁC ( Trong tay, đang sở hữu): To be in one's hand; be in the
hand; be at hand.
TẠI TRIỀN (Đang bị trói buộc, đang bị vướng mắc): Being in a stage of confusion resulting from adhesion to
defilements. The ideograph “Zen" (ch'an) means
“shackled" by defilement.
TỌA (Ngồi, chỗ ngồi):(1) To sit. (2) A seat. (3)
Preserve, protect, hold to.
THÙY (Treo, trao lại):(1) To suspend, hang down, droop, lower, dangle. (2)
Sag, drip, trickle. (3) Leave behind, give, confer. (4) Be on the verge of;
be close to. (5) To condescend; be favorable to.
THÀNH (Thành phố, toà lâu đài):(1) A (walled) city, castle, citadel.
(2) In India, a forest where ascetics carry out medicant practices.
THÁP ( Chỗ để di cốt của các Thánh giả, một chỗ tu):(1) A stuupa, i.e., a mound where the remains
of a great sage are buried. (2) A temple.
THÁP MIẾU (Chùa miễu): Pagodas and temples.
TRẦN ( Bụi, thế gian, dơ bẩn):(1) Object. synonymous
with.???(ching) (artha, visaya, gocara). (2) Material object(s). This
world. (3) Impurity, pollution (rajas, paamsu). (4) Defilement, affliction
(upakle`sa). (5) Stain, blot, dirt, flow, shortcoming. (6) Atom; minute
particle; dust mote.
TRẦN TRUNG CÁCH NGOẠI (Thế gian và xuất thế gian):
Mundane and transmundane.
TRẦN LAO (Lao nhọc, dơ bẩn): Affliction that fatigues the mind.
'Defilement.' The pollution of the mind that causes it to continue
transmigrating through life and death. (2) To be defiled by affliction.
TRẦN CẤU (Dơ dáy, lấm lem): Objective filth; defilement
(upakle`sa).
TRẦN SA ( Bụi cát # Vô số) (nhiều và nhỏ nhiệm):
'Dust and sand,' i.e., 'numberless as atoms.' In T'ien-t'ai this term can
refer to the trial of the bodhisattva as he faces the vast amount of detail
in knowledge and operation required for his task of saving sentient beings.
TRẦN SA HOẶC (Những nhầm lẫn nhỏ nhiệm và vô số): The lack of ability to correctly discern the true nature of
the numberless phenomena of the world. A term coined by Chih-i. (naka
p="799b-c")
TĂNG (Thêm ):(1) Accelerate, increase, enlarge, enhance, augment (vrddhi,
abhyudaya, pravardhita, vivardhana). (2) Elevated, exalted. Superb,
superior, surpassing, excellent. (3) Above, beyond. Extra, excess, surplus.
(4) Attached, annexed, affiliated; dependent, auxiliary. (6) Unimpeding -Tăng thượng. (7) The eight hells that become increasingly more
painful.
TĂNG - NHẤT A -HÀM KINH: Skt. Ekottara-aagama-suutra. 'Increased by One
Aagama Suutras': one of the four collections of suutras in the Aagama
division; 51 fasc., tr. by Gautama-samghadeva in 397. T 125.2.549a-830b.
This collection has 52 chapters, containing 451 suutras in all. Subjects
expounded are numbered from one to eleven and the suutras are grouped
according to their contents.
TĂNG THƯỢNG (Thêm, vượt trội):(1) To accelerate, increase,
develop. (2) Superior, dominant, surpassing, extreme. Mainly; unimpededly.
Unimpeding.
TĂNG THƯỢNG QUẢ (Kết quả do những yếu tố phụ ): 'dominant effects'. The secondary causes that work with the main
cause are called “dominant conditions”, and the results of these
are called dominant effects.
TĂNG THƯỢNG DUYÊN (Những yếu tố phụ tác động vào ): One of the “four causes" in Consciousness-only theory. It refers to 'conditions related to the absence or presence of empowerment'. All the causes that aid the main causes of the production of existences - Hữu lực, plus the conditions that, though not directly contributing to the cause, are of the nature of 'not impeding' -Vô lực. Therefore, for all occasions, when one thing is produced, there are various influencing and controlling factors. These are called the 'causes beyond direct empowerment.'
TĂNG ÍCH (Tăng thêm, nẩy nở):(1) To increase, enlarge,
enhance. (2) To mistakenly cognize and posit something that is in reality
non-existent. to commit oneself to some kind of objective composite. (3) To
bring good fortune; to cause things to flourish.
TĂNG TIẾN: To enlarge and develop; grow and advance; to accelerate.
TĂNG TRƯỞNG:
(1) To increase, enlarge, broaden (vrddhi). (2) To reinforce, strengthen,
develop. (3) To enliven. (4) To become superior or predominant. (5) The
condition of completion of karmic reward. (6) To take out, lead out, bring
out. (7) Enhancement of one's influence and power, therefore, pride.
THỌ (Sống lâu):(1) A long time. Long life; longevity. (2) Life, life
span. (3) Age, years old. (4) The good fortune of long life. Good fortune,
happiness. (5) A prayer for long life.
THỌ MỆNH (Một đời):(1) Life; life span
(j&imacron;vita, &amacron;yus,
&amacron;yus-pram&amacron;na). (2) The single lifetime of
Ś&amacron;kyamuni from his descent to earth to his
nirv&amacron;na.
THỌ MỆNH TƯỚNG = THỌ GIẢ TƯỚNG ( Một trong bốn hình thức chấp ngã: Ngã tướng, Nhân tướng, Chúng sinh tướng và Thọ giả tướng): “Appearance of life." One of the four appearances taught in the Vajracchedik&amacron;-s&umacron;tra and the Yüan chüeh ching. In the latter text, the.??? (shou-ming hsiang) is one of the four aspects of the deluded notion of selfhood which impedes enlightenment.
THỌ LƯỢNG (Thời gian của một đời người):
The length of one's life. The differences in people's length of lifetime
depending upon the age, their nature and the conditions in which they live.
(&amacron;yus, &amacron;yus-pram&amacron;na).
TIÊN THƯỢNG (cõi trời): The 'heavenly realm.' The “heavens above," i.e., the six devalokas: Lục Dục Thiên of the region of the desire and the form and formless realms.
THIÊN THAI TÔNG
(tông Thiên Thai): One of the thirteen schools of Buddhism in China, and one of the thirteen schools of Buddhism in Japan. Also called the “Lotus Suutra School." A Mahaayaana school established by Chih-i of T'ien-t'ai mountain. Chih-i, taking the Lotus Suutra as his basis, classified the other Buddhist suutras into five periods and eight types of teachings; he discussed the theory of perfect interpenetration of the triple truth-Tam đế and taught the rapid attainment of Buddhahood through the practice of observing the mind. (1) The Chinese line of transmission starts with Hui-wen-Huệ văn of the Northern Chi and follows with Hui-ssu-Huệ tư. Next Chih-i explained the three great scriptures of the school-Pháp Hoa Tam Bộ emphasizing both scriptural study and
practice. The sixth patriarch, Ching-ch'I-Kinh Khê also popularized the sect through his commentaries on these three scriptures. (2) Cheontae was not established at an early period in Korea. It was Euicheon-Nghĩa Thiên (1055-1101) who established Cheontae in the Goryeo as an independent sect, and it quickly came to be a major force in the world of Goryeo Buddhism. After he returned from Sung China in 1086, Euicheon sought to ease conflict between the doctrinal schools and Seon schools, believing that the Cheontae doctrine would be effective to this end. Cheontae would eventually die out in Korea, its teachings being absorbed into the Chogye Seon tradition. (3) The T'ien-t'ai teaching was brought to Japan by Chien-shen-Giám Chân in the middle of the 8th
century, but it was not widely accepted. In 805, Saichou-Tái Trừng brought back the Tendai teachings from China and made the temple that he had built on Mt. Hiei, the Enryakuji, a center for the study and practice of Tendai. However, what he had transmitted from China was not exclusively Tendai, but also included Zen, Esoteric and Monastic Discipline teachings. This tendency became more marked in the doctrines of his successors, such as Ennin-Viên Nhân and Enchin-Viên Trân. The Tendai sect flourished under the patronage of the imperial family and nobility in Japan.
THIÊN TỬ:(1) In classical literature, the emperor or “son of
heaven." (2) In Buddhist suutras, the lowest level of gods (devataa).
(3) Children of gods (deva-paatra).
THIÊN CHÂN (thuần chân, nguyên tính, bản thể): Something as it
originally is, without artificiality.
THIÊN NHÃN: “Heavenly vision." or “spiritual eyes." Visual power that is unobstructed by physical matter. The second of the five levels of vision-Ngũ nhãn (wu-yu"an) (divya-cak.sus).
THIÊN TRÚC (Aán Độ thời xưa): A translation for sindhu, an ancient
name for India.
THIÊN HƯ (vũ trụ):(1) The Great Void; the universe; unlimited
(realm). (2) Completely empty and void.
THIÊN CỒ (cái trống trời):(1) A drum in the Hall of Good Dharma of
Traayastrim`sa Heaven, which emits sublime sounds by itself without being
struck. (2) An epithet of the Buddha.
THIÊN LONG BÁT BỘ (tám hàng Hộ pháp): The eight groups of transmundane beings that are usually present at Mahaayaana suutra convocations: deva-Thiên “V, naaga-Long, yak.sa-Dạ xoa, gandharva-Càn thát bà, asura-A tu la, garuda-Ca lâu la, kimnara-Khẩn na la and mahoraga- Ma hầu la già. All of these are considered to be protectors of the buddhadharma.
THIÊN LONG DẠ XOA: Three of the eight groups of beings than are usually present at Mahaayaana suutra convocations: devas-Thiên, naagas-Long ( long) and yak.sas-Dạ xoa.
THÁI TỬ (thường dùng để chỉ Ngài Văn Thù):(1)
“Crown prince"--an epithet of buddhas and Ma~nju`srii. (2) The
founder of a school.
THẤT (mất, lầm lẫn):(1) To lose, to miss, to lose sight
of. To disappear. To forget, to misinterpret, to err, to make a mistake.
THẤT NIỆM (quên): 'forgetting.' One of the twenty secondary defilements-Tùy phiền não in the doctrine of the Fa-hsiang school. The mental action of the mind scattering and loss of ability to hold to the object of perception, especially in the case of `samatha meditation. A mistaken or impaired memory. It is considered to be a provisional element rather than a real one.
TÁNG (chôn cất, chết):(1) Funeral rites; a funeral. Proper rituals of
respect for the dead. (2) To die, to disappear, to be destroyed; to lose.
THÍ (khác. Bất thí: chẳng khác gì): Only. Usually used behind a negative, to mean “not only..”
TÍNH (họ). Ở Aán: chỉ tầng lớp xã hội:
(1) Surname, family name. One's clan, tribe or ethnic group (gotra). (2) In
India, one's social caste (jaati).
THỦY (ban sơ, bắt đầu):(1) To begin, to start. (2) The
beginning, starting point. (3) For the first time; initial.
THỦY GIÁC (giác ngộ mới bắt đầu) # BỒN GIÁC (giác ngộ có saün): sigag [j] shigaku “Initial enlightenment." The first phenomenal actualization of enlightenment in this lifetime, as contrasted to pen-chiao -Bổn giác -{ỉS “original enlightenment" which is the basic Buddha-nature of sentient beings. The concepts of initial enlightenment and original enlightenment are elucidated at length in the Awakening of Mahaayaana Faith -Đại Thừa Khởi Tín Luận.
TRẠCH (nhà):
(1) Home, house, abode. (2) aalayavij~naana. (3) To decide.
THỦ (giữ gìn, bảo vệ):(1) Keep, preserve, maintain. (2)
Guard, protect, defend. (3) Cleave to. (4) A keeper. (5) A feudal lord.
TÔNG (nguồn gốc, tông phái):(1) Ancestor, origin. (2) Head,
chief. (3) Patriarch. (4) A clan of single ancestry. (5) A certain teaching
or tradition which has come from a certain source.
TÔNG NHẤT ĐẠI SƯ (tên người): See.???
TÔNG SƯ (đại sư của một tông phái): An eminent monk who possesses
learning and virtue, and serves as an instructor and guide for a
practitioner, especially in the Ch'an school. (2) In Ch'an and other sects,
a patriarch.
TÔNG CHÆ (ý chỉ căn bản):(1) The basic meaning, aim, motive or
gist. (2) In the Ch'an school, the source of the Buddha-dharma. Original
idea. The reference point of religious practice. (3) The main principle or
teaching of a particular sect.
TUYÊN (giãi bày):
(1) To tell, to express one's ideas. To explain, to clarify. To inform
people broadly. To proclaim, to display. (2) Wide, broad, comprehensive.
TUYÊN DƯƠNG (nêu rõ): Enhance, exalt, increase, spread, propagate. To make clear
to (the world) (upade`sya).
TUYÊN THUYẾT (nói ra, truyền dạy): To explain or transmit
the teachings.
TẬT (ganh tî): 'jealousy,' 'envy.' One of the lesser defilement elements as
listed in the Abhidharmako`sa-bhaasya, one of the twenty secondary
defilements in the doctrine of the Fa-hsiang school. The mental action of
displeasure regarding the accomplishments or virtuous actions of others.
Also, a sub-function of the primary defilement element of enmity.
TẬT ĐỐ: Jealousy; envy (maatsarya).
TE Å:(1)
rule, govern, conduct, manage, direct. (2) Ruler, manager, director. (3)
Family head, chieftain. (4) Butcher, cook. (5) The Buddha, as opposed to his
audience or followers.
TÚC (ở qua đêm, có saün từ trước):(1) An inn, hotel,
hostel. (2) To stay overnight. (3) To keep overnight. (4) since long ago;
long-term, long cherished. (5) A night. (6) A constellation.
TÚC THẾ (đời trước): The prior world; one's previous
lifetime(s). The causes and conditions related to one's prior existence.
TÚC MỆNH (đời trước):(1) The prior world; one's previous
life(s). Prior existence. (2) Knowledge of the causes and conditions related
to one's prior existence.
TÚC TRÍ (trí tuệ do tu tập từ những đời trước):
The wisdom attained by the efficacy of one's religious practice in prior
lifetimes.
TÚC NGHIỆP (nghiệp cũ của các đời trước):
Past karma. The karma remaining from prior existences.
TÚC DUYÊN (nguyên nhân từ những đời trước):
Remaining karma. Causes and conditions from prior existences.
TÚC NGUYỆN (mong ước có từ lâu, mong ước có từ đời trước): A long-term aim; a
long-cherished desire.
TỊCH (vắng lặng, nhập Niết bàn):(1) To become
quiet. Peaceful, extinguished (`saanti, sama, samana, viviktataa). (2)
Nirvaana. (3) Quiescence.
TỊCH ĐỊNH (nhập định): Meditation, concentration,
calm abiding; samaadhi.
TỊCH NIỆM (nhập định): Silenced thought; meditative
concentration.
TỊCH DIỆT (vắng lặng tuyệt đối, Niết bàn):
To become tranquil. Quiet, peaceful, silent. The perfect stillness of the
mind when the flames of affliction are extinguished. Returning to stillness,
separated from all manifestations. Nirvaana, Buddhahood, enlightenment,
realization of the reality principle (vyupa`sama, nirodha, nirvrta,
pra`saanta).
TỊCH DIỆT BÌNH ĐẲNG: The extinction of all differences in
the equality of emptiness.
TỊCH TĨNH (lặng yên): Quiet. Calmness of mind. The enlightened world. To
become peaceful (sama, `saanti).
THỰC (quả, chín, sự thực, tâm điểm):(1)
Fruit, contents, innards. (2) To ripen, to become complete, to be filled.
(3) Truth, reality, heart, center. (4) Truly, really, actually.
THỰC TU (tu hành chân thật): 'True practice.'
THỰC ĐỨC (đức chân thật, Phật tánh, pháp thân):
(1) a real quality. (2) The buddha-nature, originally possessed by all
people. (3) In the Nirvaana-suutra, the dharma-body-Pháp thân.
THỰC NGÃ (cái tối thực): Belief in an eternally abiding aatman or
soul.
THỰC PHÁP (sự vật có thực): 'Real elements (dharmas).'
According to the doctrine of the Fa-hsiang school, elements which have their
own seeds in the aalaya-vij~naana. (2) Belief in the inherent existence of a
certain set of causes and conditions, things, called dharmas.
THỰC TƯỚNG (chân lý về phương diện biểu hiện):
(1) The true form of all things as they are. True original nature. Reality;
real aspect. The unchanging, equal reality-principle. (2) 'It is real.' A
true observation (bhuuta-sa.mj~naa, dharmataa).
THỰC HÀNH (tu hành):(1) Action that accord with reality. (2) Actual religious
practice.
TỰ (chùa):
(1) A Buddhist temple; monastery, nunnery. (2) An office.
TÔN (tôn xưng, một thánh giả):(1) Honorable, to honor, to venerate
(puujita). (2) A sage or worthy (muni). (3) One who has perfected his/her
practice; a buddha. (4) Excellent, superb.
TẦM (tìm kiếm, tìm tòi):(1) To seek, request, inquire, investigate. (2)
Soon, quickly. (3) Get, grasp, accumulate, possess. (4) (vitarka). 'Investigation', 'discovery', 'perception'. One of the four undetermined ( nature) elements in the doctrine of the Fa-hsiang school. Seeking. The function of the mind that gives a general view. The action of a coarsely inquiring mind. The action of a rough and inferential mind. The mental action of roughly fathoming the principle of a thing. Also translated as Giác . See also Tầm tý.
TẦM TÝ (TỨ) (Tìm kiếm và phân tích về phương diện tinh thần): Vitarka and vicaara, two conditions of
meditation, which are investigation and analysis. These are two kinds of
mental functions included among indeterminate (nature) elements. In viewing
the object, to search for it roughly, then to scrutinize it in detail.
TẦM TƯ (Tìm tòi và suy nghĩ): To seek, inquire, examine, investigate
(taarkika). Rational investigation, which goes deep, but is not as subtle as
f (tz'u) analysis.
TIỂU THỪA (cỗ xe nhỏ): (hiinayaana). 'Small vehicle.' As opposed the term Đại thừa (mahaayaana), hiinayaana refers in general to Buddhist practices which are centered on self-salvation, or which are not based upon the true experience of emptiness. Historically, the term is applied to the early Indian groups typified by Theravaadins, who held to a monastically centered approach to Buddhist practice.
TIỂU THỪA KINH (kinh điển Tiểu thừa): The scriptures of the lesser vehicle, usually the four Aagamas: Trường A-hàm, Trung A-hàm, Tăng Nhất A-hàm and Tạp A-hàm.
TIỂU KIẾP: A minor kalpa. A part of a kalpa.
TIỂU THAM (một buổi nói nói pháp và giảng pháp nhỏ):
Literally “small gathering." A smaller, especially impromptu,
dharma-lecture.
TIỂU PHÁP (giáo pháp của Tiểu thừa): The “lesser
dharma"--Hiinayaana teachings.
THƯỢNG (yêu cầu, vẫn còn, đánh giá cao):(1) Beg, request,
entreat, beseech. (2) Still, after all, as expected. Further, furthermore,
yet, even. (3) Accumulate, stack up, pile up, increase. (4) To value, prize,
esteem, honor, respect, regard. (5) High; to raise up. (6) Besides, in
addition to.
Radical 43 Bộ UÔNG
TỰU (đến, đạt thành): (1)
Then, thereupon; in consequence, according to. (2) At once; then. (3) To
come to or go to; to complete; to follow. (4) At; regarding, concerning.
concerning such-and-such.
Radical 44 Bộ THI
THI (xác chết): (1)
Corpse, dead body. (2) A medium who receives the spirit of one's ancestors.
(3) To group together, to arrange, connect.
THI BA-LA- MẬT (trì giới Ba-la-mật): A
transliteration of `siila-paaramitaa--the bodhisattva's unattached practice
of moral discipline.
TRIỂN (mở rộng): “(1)
Expand, stretch out, open, unroll, extend. (2) To tell, relate, draw out,
explain. (3) To link, join, put together.
TRIỂN SỰ ĐẦU CƠ (khai triển sự việc theo căn cơ, tầm hiểu): To
reveal the understanding of one's own phenomenal situation to that the true
teacher can adapt to one's level and teach them appropriately.
TRIỂN CHUYỂN (do đó mà, luân chuyển,.v.v.): (1)
In order, in sequence. Mutually, reciprocally. (2) One after the other,
continuously; to follow in sequence. (3) Indirectly. (4) To roll; go round
and round. (5) Inheritance; conferring of priestly vows. (6) To roll;
rolling. To turn something over in one's mind.
THUỘC: (1)
Be attached to; be involved in, be contained by, be affiliated with. To
belong to; be subject to. To entrust to. (2) To attach, to follow, to go
along with. (3) Pay attention to; concentrate on. (4) Link, join, put
together; be linked, be joined. (5) Class, kind, group.
THƯỜNG:
(1) Usual, regular, always. (2) Eternal, unchanging, constant (nitya,
nityatva, `saa`svata). True. (3) Already, before. (4) Eternal truth
(dhruva). (3) Lacking an endpoint (anisthita). (5) Always (sadaa). (6)
Absolutely (atyantatas)
THƯỜNG QUANG (hào quang của Phật): The
light that the Buddha emits continuously; the Buddha's halo or aura.
THƯỜNG LẠC NGÃ TỊNH: (1)
The four mistaken apprehensions of sentient beings about reality: that there
is permanence, happiness, a true self and that there is purity. (2) The four
virtues of nirvaana as taught in the Nirvaana-suutra. Nirvaana is eternal,
blissful, absolute and pure. These are explained in detail by Weonhyo in his
Yeolban chong'yo.
THƯỜNG BA-LA-MẬT: One
of the “four perfections. “As “eternally abiding" it is
one of the virtues of nirvaana. It is called the “perfection of
constancy" because the practice of the bodhisattva includes the
attainment of it.
THÍCH (lo, họ hàng): (1)
An axe, hatchet. (2) Grieve, lament, be distressed, feel sorry. (3)
Experience mental suffering. (4) Relatives, friends, family.
THÁC BÁT (khất thực): Religious
mendicancy; a begging priest. ??? Transliteration of the Sanskrit
dhuuta. Also written.???; and.??? means to “raise up" and.???;
.??? means to shake off. To get up and shake the dirt off of oneself the way
a dog does--thus to shake off the defilements of the world and practice the
buddha-path.
THỪA (nhận, giữ, mang, nghe): (1)
To receive, to accept, to inherit. (2) To hold, contain, support. (3) To
hear, listen, be informed. (4) To contract for, to undertake. (5) To
continue, to carry on (a theme, etc.) (6) To confess, to acknowledge.
THỪA TRÍ (đồng ý, thừa nhận): Consent,
assent, acknowledgement.
THÀNH (thành tựu, thành công): (1)
To accomplish, to do, to bring about, to perfect, to finish, to complete, to
succeed. (2) The whole, perfect. (3) One-tenth; tenths, ten. (1) To consist
of; materialize, be concluded, to form, be completed. Fulfillment,
consummation (sidhyati, siddha, siddhi, prasiddhi). (2) To be clearly
apparent. (3) Realization, fruition; to become a buddha; awakening,
enlightenment.
THÀNH TỰU (đạt thành, hoàn thành): (yukta,
anvita, samanvaagama, samanvaya, siddhi, siddha). (1) Possessed in the body.
(2) Achievement, accomplishment. (3) One type of benefit; acquisition,
possession. (4) Completion, perfection. (5) Achievement of a wish or aim.
THÀNH PHẬT (giác ngộ viên mãn): “Becoming
a buddha," “accomplishing buddhahood," i.e., the whole point
of Buddhism, its teachings and practices. (1) The awakening of `Saakyamuni
at Buddhagayaa (bodhir-praapta-bodhimanda-ni`sidana). (2) Entering into
enlightenment. The supreme enlightenment of every person--becoming a buddha
(abhisa.mbuddha).
THÀNH PHẬT ĐẠO (giác ngộ): To
perfect enlightenment (bodha).
THÀNH DUY THỨC LUẬN (tên sách): Ch'eng wei-shih lun-The “Discourse on the Theory of Consciousness-only”. (Vij~naptimaatrataasiddhi-`saastra) 10 fasc., T 1585.31.1a-59a. This is mainly a translation by Hsu"an-tsang of Dharmapaala's commentary on the Thirty Verses on Consciousness-only, by Thế Thân: Vasubandhu, but it also includes edited translations of other master's works on the same verses. This is the primary text of the Fa-hsiang sect.
THÀNH DUY THỨC LUẬN THUẬT KÝ (tên sách): Ch'eng wei-shih-lun shu-chi -A commentary on the, done by K'uei-chi Khuy Cơ. 20 fasc., T 1830.43.229a-606c. Cf. T 1585, 1832, 1833, 2260, 2266.
THÀNH THỰC TÔNG (tông Thành Thực): Ch'eng-shih
tsung-The Satyasiddhi school, a late Hiinayaana school whose doctrines come
very close to Mahaayaana at certain points. This school was established
primarily on the teachings of the Satyasiddhi-`saastra, among other works by
Harivarman.
THÀNH THỰC LUẬN (tên sách): Ch'eng-shih
lun-The Satyasiddhi-`saastra; 16 fasc., T 1646.32.239-375; translated into
Chinese by Kumaarajiiva. A scholastic text that analyzes all existences into
84 elements. It also introduces conceptions of emptiness that are very
Mahaayaanistic. It teaches the attainment of nirvaana through the
destruction of attachment to names, elements, and emptiness, yet its
understanding of emptiness is still analytical emptiness, rather than the
“essential emptiness" of the later Mahaayaana schools. Attributed
to Harivarman.
THÀNH SỞ TÁC TRÍ (trí “Thành Sở Tác") (do 5 thức đầu chuyển thành khi giác ngộ):(anusthaanam-nispatti,
krtya-anusthaana-j~naana). One of the “four wisdoms" in
Consciousness-only theory. The wisdom of achievement of the Buddha vow. This
wisdom is attained through the transformation of the first five
consciousnesses. Through this wisdom one brings to fulfillment the work of
saving sentient beings. The “wisdom of unrestricted activity”.
THÀNH THỤC (chín muồi):(1) The full ripening of fruits and
vegetables. (2) To become highly proficient in an art or scholarly field.
(3) To master, to perfect.
THÀNH CHƯƠNG (hoàn thành): A complete affair.
THÀNH ĐẠO (thành đạo): (sa.mbodhi). Enlightenment, awakening. To enter
enlightenment. To become a Buddha. (2) The subjugation of various demons by
`Saakyamuni under the bodhi tree and his perfected awakening.
TẮNG (ghét):
(1) To hate, detest, loathe (vidvesa, virodha). (2) Hateful, horrible,
abominable. (3) Hatred, envy.
TẮNG TẬT (ghét và ganh): To be hateful and envious. Jealous dislike.
Hatred and envy.
TẮNG ÁI (ghét và thương): Hate and attachment.
TRÌ (giữ, nhớ, nắm):(1) Verify, validate, confirm; judge,
decide. (2) Memorize, remember. (3) Realm, world. (4) Keep, preserve,
maintain. (5) To learn and retain exactly. (6) Basis.
TRÌ GIỚI (giữ giới): (`siila). 'observing precepts', 'morality.' One
of the 'six perfections'.
TRÌ PHẠM (giữ và phạm [giới]): To keep the precepts and break
the precepts.
TRÌ KINH (đọc thường xuyên một quyển kinh hay một bộ kinh):(1) The practice of continuous chanting of suutra text. (2) A
suutra book that is used for the purpose of chanting.
THỤ (THỌ) (trao cho, dạy): (prahinoti). Give, grant, confer,
invest with, impart, teach.
THỤ KÝ (Phật dự báo quả Phật cho đệ tử): The conferral by the Buddha of the prediction of the attainment of Buddhahood in the future (vyaakarana). The `Suurangama-suutra lists four kinds of predictions. See Tứ Chủng Thụ Ký (4 loại thụ ký; Thụ ký = Thọ ký).
THÔI (đẩy, khước từ):(1) Infer, deduce, gather, conclude. Judge,
guess, surmise. Recommend. (2) Push, expel. To shirk, decline, yield. (3)
Extend, enlarge, reach out to. (4) To elect, select, promote. Praise,
esteem, recommend. (5) Give up, hand over to.
THÔI DĨ CẬP NHÂN (thông cảm): To extend (compassion,
enlightenment) to others after achieving a viable degree of enlightenment
for oneself.
TIẾP DẪN (hướng dẫn):(1) The Buddha's guidance of
people to the Pure Land. (2) A teacher's guidance of her/his students. (naka
p="717d")
TRẠO CỬ (không yên, chỉ về trạng thái tâm lý khi ngồi thiền): (auddhatya). 'restlessness', 'unsettledness.' One of the great defilement dharmas listed in the A Tỳ Đạt Ma Câu Xá Luận -Abhidharmako`sa-bhaasya and one of the twenty secondary defilement elements -Tùy phiền não in the doctrine of the Fa-hsiang school. The lack of stillness of the mind due to projection into the past or future. The flightiness of the mind. The inability to focus the mind in calm abiding meditation.(naka p="755")
TỔI (bẻ gãy, diệt hết):(1) Destroy, break down, cause to
cease. (2) Be sad.
TỔI TÚY (đập nát): Break, smash, crush, pulverize.
TRẠCH (chọn):(1) To select (the good part); to choose; to pick out - Tuyển [I]. (2) To differentiate, to discriminate -Sai [·]. (3)
Insight, discernment, analytical power. (4) The power of discrimination.
TRẠCH DIỆT (diệt sự sai lầm do phán đoán đúng):
(pratisa.mkhyaa-nirodha). The annihilation of defilements through the power
of analysis, by the practice of analytical meditation (pratisa.mkhyaa,
praj~naa-vi`sesa).
TRẠCH DIỆT VÔ VI (cảnh giới sau khi diệt mọi sai lầm do vô minh): In Consciousness-only theory, one of the
unconditioned elements (dharmas). The destruction of defilements through the
wisdom of awakening.??? refers to the proper discrimination of all dharmas
through untainted wisdom. When the defilements are cut off by the wisdom of
awakening, they never re-arise. “Nirvaana.”
TÒNG (theo):
(1) Follow, accord with, comply; listen to. To follow in one's steps. To
learn. (2) From. (3) Vertical. (4) Together, a follower. (5) An indicator of
the ablative case. From.. (6) Permit, approve, sanction, authorize. (7) To
cause joy.
THUNG (thong thả):(1) Relaxed and at ease. (2) To intimate, hint at, suggest,
allude to. (3) Suggestion, persuasion, inducement, invitation.
TỰ (thứ tự, lời nói đầu):(1) Precedence,
order, orderly. (2) A preface.
TÂM (tâm hồn, quả tim, trung tâm) [Nghĩa tối hậu: bản thể của tất cả]: Heart, mind, spirit, motive, sense, mentality, idea, thought, feeling. Wholeheartedness, sincerity, attention, interest, care, intention, will, mood. Essence, core, marrow. (1) The organ of conceptualization; thinking. One of the six
faculties, often written in Chinese as.???. (2) The mind as the principle
of the universe. In this understanding the three worlds are only mind, and
outside of mind there is no separate existence. (3) The enlightened
mind-essence which is the basis for the manifestation of various
buddha-bodies.
TÂM BẤT TƯƠNG ƯNG HÀNH PHÁP (những trạng thái tâm lý [gồm 24 loại, theo tông Duy Thức]): (viprayyuktas
sa.mskaaraah, citta-viprayukta-dharma); “elements not concomitant with
mind (or matter)." Within the fourth of the five skandhas (impulse)
there are forces not associated with mental functions as well as forces that
are. Forces that are associated with mental functions are included in the
group of elements with that characteristic. Concerning these 'mental
function' elements, the two skandhas of feeling and perception are included
as separate mental functions, while the remaining mental functions are
included in the skandha of impulse. However, within the skandha of impulse,
elements that are not mental functions, such as physiological energies are
present. Since these do not operate in direct association with the mind,
they are named as such. In the theory of the Abhidharmako`sa school, there
are fourteen of these kinds of elements and they are considered to be real,
while in Consciousness-only theory, there are twenty-four, and they are
considered to be unreal.
TÂM Ý:
(1) Mind (manas, cetas). (2) Mental perceptory function. (3) To
conceptualize.
TÂM SỞ: An abbreviation of Tâm Sở Hữu Pháp. See next.
TÂM SỞ HỮU PHÁP (những trạng thái tâm lý phụ thuộc vào tâm): (caitta) 'mental functions.' Things that are
related to the mind. Mental functions, workings, phenomena. Spiritual
functions. The mental function that fully recognizes the separate aspects of
the external environment at the time that the mental consciousness is aware
of it. It arises depending upon the “mind-king" which discerns all
the characteristics of the environment. According to the Fa-hsiang school,
there are fifty-one elements contained in this category, which are grouped
into six subcategories
TÂM HẢI (biển tâm): 'Mind-sea.' A metaphor for the mind, likening it to a
vast sea.
TÂM THANH TỊNH (tâm trong sạch): (citta-pari`suddhi). (1) The mind's
(original) purity. (2) The mind becoming pure as the result of religious
practice.
TÂM VƯƠNG (những trạng thái tâm lý chính yếu): 'Mind-king.'
The overall cognitive function of one's consciousness, as opposed to the
distinctive mental functions which belong to it (called.???). In the
Abhidharmako`sa-bhaasya, only one mind-king is conceived, but the Fa-hsiang
sect establishes eight, one for each of the eight consciousnesses. There is
no such term as 'mind-king' in Indian Buddhism.
TÂM TƯỚNG (hình tướng của tâm):(1) The mind as it is. The
appearance or aspect of the mind. (2) The mind's original aspect. The mind's
functional aspect of subjective cognition. (3) The contents of the mind, the
thoughts within the mind.
TÂM TỰ TẠI ĐỊA (Địa thứ 9): The ninth of the
ten bhuumis in the bodhisattva's advancement. The stage of unimpeded mental
function.
TƯ (suy nghĩ):(1) To think, contemplate, esteem, consider, judge, realize,
imagine. Thought(s), idea, mind, sense. (2) the function of the mind with a
motive; intention, aim; volitional activity. In Abhidharmako`sa theory, one
of the Ten Great Ground Mental Function Elements (cetanaa, detayitva). (3)
In Consciousness-only theory, creative, volitional functioning; one of the
Five Pervasively Functioning Mental Function Elements; the essence of karma.
(4) Inference, reasoning, deduction. Discrimination.
TƯ ÁN (suy xét): To think. Thought, pondering over. Fret, worry.
TƯ DUY (nghĩ ngợi):(1) To think, to consider or discriminate an
object. To continue thinking about one thing. Deliberation (cetanaa, cintaa,
miimaamsaa, upadhyaana). (2) To think in one's mind. (3) To consider
theoretically. (4) To think in view of achievement. (5) To pay attention, to
pay heed (maniskara). (6) to practice the Buddhist Way. (7) One of the 'Ten Dharma Practices' -Thập Pháp Hạnh. To infer a meaning through the principle. Thinking (cintanaa).
TƯ TRẠCH (suy nghĩ và lựa chọn): To ponder, think
deeply about; analyze in a thorough and concentrated manner
(pratisa.mkhyaa).
TƯ NGHỊ (NGHÌ) (suy nghĩ và luận bàn):(1) To think
about the meaning of the words of the scriptures (artha-cintaa). (2) To
think, to conceptualize. A conception. (3) To think objectively.
TÍNH (TÁNH) (cá tính, bản tính,.v.v.):(1) Nature, essence, substance,
self-nature; (pre-)disposition, inclination, temperament. That which a
person (or thing) is born with. (2) Quality, characteristic. (3) The inner
essence of something as opposed to its outer form. That which does not
change according to external influences (svabhaava). (4) Innate, inherent,
inborn. (5) The quality or constituent by which one becomes a buddha. (6)
Suchness, reality. (7) Sex.
TÍNH MỆNH (tâm hồn và thể xác):(1) The life of
conscious beings. Essence and life. The nature of things that possess life.
TÍNH DUY THỨC # DUY THỨC TÍNH: The “True Principle of
Consciousness-only." The known world is an expression of mind and the
original nature of the known world and the mind are the same. This mind
nature is called true reality. Conversely, this true reality is the nature
of mind. Here, the ideograph.??? (hsing) refers to principle, which is
true thusness. This condition of reality is perceived in fifth level of
apprehension of the principle of Consciousness-only. In contrast to the
manifest consciousness (which is the eight consciousnesses) which arises,
change and ceases, this is the eternal unmanifest true thusness. The
apprehension of perfectly accomplished reality.
TÁNH CẢNH (cảnh chân thực): One of the three kinds of objects -Tam loại cảnh in Consciousness-only theory, meaning 'real objects.' Objects which are arisen from true seeds, have true substance and function, and which the mind cognizes in their true aspect. The objective aspect of the three transformations of the eighth consciousness (seeds, five faculties, container world). The objective aspect as objectified by the first five objects and the five organs, or the objective aspect of the mind fixed in concentration.
TÍNH ĐỨC (bản tính tốt saün có ở muôn loài) ¹ TU ĐỨC (tánh tốt do tu mà có): The possession by every sentient being
of the qualities of his original nature, such as good/evil,
delusion/awakening.
TÍNH HẢI (biển tánh): The Ocean of Original (True) Nature. A comparison of
true thusness with an ocean. The world of original essence. True reality
as-it-is, which cannot be expressed in speech, and has a breadth and depth
that is compared to an ocean. Synonymous with lixing.
TÁNH HẢI QUẢ PHẦN (biển tánh về phương diện quả): The extent of the sphere of the Buddha. The 'ocean-like true nature of the effect aspect.' 'Ocean' is a metaphor for great depth and breadth. 'Nature' refers to that which is unchanging, whether in the station of Buddhahood or sentient being. The time of practice is called 'cause' -Nhân ư, and the awakening of enlightenment is called 'fruit' -Quả ( kuo).
TÍNH TỊNH (tánh trong sạch): An abbreviation of Tự tính thanh tịnh, the “purity of the self-nature." (prakrti-prabhaasvara).
TÍNH TƯỚNG (bản thể và hiện tượng, nội dung và hình thức): 'Essential nature and characteristic.'
TÍNH KHỞI (từ bản thể hiện ra): 'Arising from
the original nature.' In the Hua-yen school, the absolute condition of
conditioned arising. The original nature of things manifest just as it is.
The appearance of the reality-nature.
TỨC (ngưng, nghỉ, hơi thở):(1) Become quiet, calm down, grow
still, subside. Quiet, peaceful, tranquil (upa`samita, sama, uparama,
`saanti). (2) Breath, respiration.
THỨ (tha lỗi):(1) The principle of reciprocity. To forgive, to show mercy,
to excuse.
THỊ (nương nhờ):(1) To depend on [Ê]. To presume upon; to trust to. (2) A
mother [ê].
TỨ (phóng túng): Selfish, uncaring.
TẤT (toàn thể, xong): (krtsna). All, one and all; entirely, fully,
wholly, altogether, completely, utterly, thoroughly, without exception.
TẤT- ĐẠT (tên của Phật Thích Ca khi chưa xuất gia): A transliteration of the Sanskrit Siddhaartha-Tất-Đạt- Đa, which means bậc thành tựu chí nguyện -the “one who accomplishes his goal." This was the name of `Saakyamuni Buddha before he left home.
TÍCH (tiếc): Be sparing of; be frugal with, be stingy with. Regret,
value, prize. Be reluctant.
TUỆ = HUỆ (sáng suốt, minh mẫn):(1) To grant, bless,
bestow. Blessing(s). (2) Wisdom, intelligence, sagacity. synonymous with .??? (Huệ-hui).
TRƯỚNG (lo buồn):(1) Grudge, resentment; hold a resentment. (2) To hurt,
inflict pain.
TÌNH:(1)
Feeling, emotion, passion. (2) Heart, human nature; disposition. (3)
Sympathy, compassion. (4) Circumstances, facts. (5) True, sincere. (1)
Sentiency (sattva). (2) Faculty, ability (indriya). (3) Thought, mind,
emotion.
TÌNH TRẦN (tư tưởng và tình cảm, căn và trần):(1) The six faculties and the six objects. (2) Defilement.
TÌNH SINH TRÍ CÁCH (tư tưởng khởi lên thì cái biết chân thực bị trở ngại): “When a thought arises,
wisdom is obstructed" (said by Yu"n Men, Dougen and others).
TÌNH KIẾN (các vướng mắc do tư tưởng,hiểu biết, nhận thức): Discrimination; the defiled views
influenced by sentiments. These views arise unawares due to ignorance.
TÌNH LƯỢNG (suy lường, khái niệm): Thought, calculation,
conceptualization. False discrimination.
TƯỞNG (suy nghĩ) (1 trong 5 Uẩn [Aám]):(1) The symbolification of
sensory data; symbol, idea, conception (sa.mj~naa). The function of arising
thoughts in the mind regarding shape, color, length, pleasure/pain, etc. (2)
One of the five aggregates. In Abhidharma theory, one of the ten Great
Ground elements; in Consciousness-only, one of the Five Pervasive Functions.
TƯỞNG THỤ DIỆT (trạng thái thiền định trong đó Tưởng và Thụ không còn): An expression of
the condition of the experience of true reality, wherein at the time of
entry into the samaadhi of the extinction of the mano (6th) consciousness,
the main mental functions of feeling and perception are extinguished.
THỤ TƯỞNG DIỆT VÔ-VI (cõi giới trong đó Tưởng và Thụ không còn): 'concentration of cessation.'.??? (
hsiang-shou-mieh) refers to the samaadhi of the extinction of the first six
consciousnesses. When feeling and perception are destroyed, the sixth
consciousness, the mind elements, and mental function elements are also
destroyed. A deep form of meditation which is one of the six unconditioned
elements in Consciousness-only theory.
TƯỞNG UẨN (Uẩn thứ 3: Tưởng): (sa.mj~naana-skandha); 'perception.' One of the five skandhas. Refers to images that surface in the mind. 'symbolic function.' In the theory of elements in the school of Consciousness-only, the elements of perceptive mental function are included in this skandha.
THÁI (trạng thái): Form, shape, condition, way of being.
TỪ (lòng từ, tình thương không vụ lợi): To love;
treat tenderly; take pity; be compassionate. Compassion, kindness, pity,
mercy. True, pure, altruistic emotion that seeks nothing for oneself. One of
the Four Unfathomable Minds. Pali; mettaa; Sanskrit maitra.
TỪ TÔN (danh xưng): Another name for Maitreya. 'A compassionate saint.'
TỪ ÂN (pháp hiệu của Đại sư Khuy Cơ): Another name for K'uei-chi -Khuy Cơ. Named for the temple in which he lived and taught Từ Ân tự.
TỪ THỊ (pháp hiệu của Đức Di Lặc): A
name for Maitreya.
TỪ TẠNG (tên một vị sư Đại Hàn): (dates
unclear). An early Silla monk who travelled to T'ang China and studied in
Chung-nan. Hereturned to Silla in 643, founding the Vinaya school in Korea.
TỪ HỐI (dạy dỗ do từ bi): Compassionate teaching.
THẬN (cẩn thận): To act with care; to be cautious. Be
apprehensive.
TÀM (hổ thẹn): (hrii). 'conscience,' or 'shame for one's faults.' The name
for a mental function, which in the Abhidharmako`sa-bhaasya is one of the
'ten virtuous mental function' elements, and in the doctrine of the
Fa-hsiang school, is one of the 'eleven good mental function' elements. It
refers to the shame resulting from reflecting on one's self-centered evil
actions.
THANH (trong trẻo):(1) Clear, pure, not cloudy (water). (2) To purify,
clarify, clean up.
THANH TỊNH (trong sạch): (pari`suddha). (1) Clear, pure,
undefiled. Lacking evil (sam`suddhi, `sauca, vi`sodhita, vi`suddha). Lacking
an object or motive. (2) Clarified, settled. (3) To purify, to cleanse. (4)
A purified person (tathaagata).
THANH TỊNH TUỆ (tên một vị Bồ tát trong kinh Viên Giác): 'Pure Wisdom'. The name of one of the twelve bodhisattvas who
appears in the Suutra of Perfect Enlightenment, Taishou Vol. 17, 842.
THANH TỊNH PHÁP GIỚI (bản thể vũ trụ): The
pure dharma realm. The objective realm of the enlightened wisdom of the
Buddha. The realm of pure noumenal principle. The basis of all merits.
“Suchness”.
TỊNH (sạch): (`suddhi, `suddha, vi`suddhi, pari`suddha). (1) Clear,
clean, pure. (2) Without taint or defilement. (3) Not arising deluded
thought. (4) The Pure Land -Tịnh Độ (cõi sạch) ¹ Uế Độ (cõi dơ). (5) The practice that leads to
rebirth in the Pure Land. (6) A translation for the Sanskrit and Pali
brahman.
TỊNH DANH KINH (kinh Tịnh Danh): Ching-ming ching-The Chinese translation
of the title of the Vimalakiirti-nirde`sa-suutra (Wei-mo-chieh ching).
TỊNH CƯ (chỗ ở trong sạch): A pure abode.
TỊNH TÂM ĐỊA (1 trong Thập Địa theo luận Khởi Tín): A term used in the Awakening of Faith for the first stage of the
ten bhuumis.
TỊNH GIỚI (giới luật thanh tịnh):(1) The pure
precepts. The moral disciplines practiced by members of the sangha. (2)
Purity in the precepts. To hold closely to moral discipline. (3) A Chinese
alternative rendering for the term bhik.su (pi-ch'iu). HPC 7.22a21.
TỊNH SẮC (thuần túy vật chất): (ruupa prasaada).
Pure material existence. Transparently pure substance. The five organs of
eye, ear, nose, tongue and body.
TỊNH HẠNH (hạnh trong sạch):(1) Practices (behavior) of
purity, especially pure in terms of absence of sexual excess
(brahma-caarya). (2) One who abides in pure practices (behavior) (vrttin).
(3) The name of the third out of the four bodhisattvas who appear in the
.??? chapter of the Lotus Suutra. (naka p="752").
TỊNH CHƯ NGHIỆP CHƯỚNG (tên một vị Bồ tát trong kinh Viên Giác): 'Purifier of All Karmic Hindrances'. One of the twelve bodhisattvas who appears in the Suutra of Perfect Enlightenment (¢ỉSãS). T 17.842.
TỊNH PHẠN VƯƠNG (vua Tịnh Phạn, phụ thân của Đức Thích Ca): Literally “pure rice."
King Suddhodhana, the father of `Saakyamuni. He was king of the Indian state
of Kapilavastu. His name is also transliterated into Chinese as.???
TỊNH PHẠN VƯƠNG TỬ (con vua Tịnh Phạn: Phật Thích Ca): Joubanoushi The “son of King Suddhodhana"--`Saakyamuni Buddha.
THÂM (sâu):
Profound, deep, unfathomable--especially in reference to a teaching.
THÂM MẬT (sâu xa, sâu thẳm): (sa.mdhi). Deep or profound teaching.
THÂM MẬT KINH = KINH THÂM MẬT = KINH GIẢI THÂM MẬT: Shen-mi
ching Sa.mdhinirmocana-suutra See.???
THIỂN (cạn):(1) Shallow, superficial. (2) Light, insipid. (3) Short.
THIỂN TRÍ (trí huệ nông cạn): (alpa-buddhi). A shallow kind of
wisdom, as compared with the profound wisdom of the Buddha.
THÙY (điềm lành): Auspicious marks; portents; good omens. (nimitta,
puurva-nimitta)
TRỰC (thẳng):(1) Straight, correct, not crooked. (2) To fix, to
straighten. To stretch out. (3) To meet, to hit, to face to, to apply to.
(4) Only, however, but.
TRỰC HẠ (ngay đây): Directly, immediately, right here, just like
that.
MANH (mù, đui):(1) Blind, blindness; a blind person. (2) Dark, obscure.
TƯỚNG (hình thức) hoặc TƯƠNG (hỗ tương, tương quan):(1) Mutual, reciprocal, each other, facing; to assist. (2) To look
at, to see, observe, analyze. (3) Form, aspect, appearance, character, mark.
(4) To aid, help, guide. (Sanskrit: lak.sa.na, sa.mj~naa, nimitta). (1)
Form, appearance, state, condition, aspect, situation, expression, external
appearance, outwardly expressed appearance. (2) Characteristic, distinctive
feature. (3) Nature, disposition. (4) Thought, concept. (5) A thought that
has left traces. (6) Place, viewpoint. (7) Mark. (8) One of the Buddha's 32
marks. (9) One of the four 'marks' of conditioned existence (arising,
abiding, changing, ceasing). (10) Defilement. (11) Discriminated aspect(s).
TƯƠNG TỢ (giống nhau): Resemblance, similarity. To simulate.
TƯƠNG Y (nương nhau): Existence based on mutual dependence.
TƯỚNG PHẦN (đối tượng): 'Objective aspect.' One of
the four aspects of perception in Consciousness-only theory as explained by
Dharmapaala. It generally means 'object of perception' but more
specifically, that image of the outside world that is kept within the mind.
In this case, the character (hsiang) means 'image' or 'reflection.'
Since this aspect means object(s) of perception, it does not have an active
conceptual function.
TƯƠNG TỨC (hòa lẫn): The union of two phenomena, whereby they
lose their distinction and become one. Not different.
TƯƠNG PHẢN (trái nhau): Contradictory, opposing.
TƯỚNG DUY THỨC ¹ TÁNH DUY THỨC: “Aspect of Consciousness-only." The teaching that the known world is a collection of the aspects of all dharmas, but is nothing but consciousness. Investigating the characteristics of the world. The ideograph Tướng (hsiang) refers to the phenomenal world. This aspect of Consciousness-only is explained through the first four levels of apprehension of Consciousness-only. This is in contrast to Tánh Duy Thức which is the true principle of Consciousness-only. Tướng Duy Thức ( hsiang-wei-shih) is a category that explains the manifest appearances of consciousness, and it refers to all existences of the nature of dependent arising that are established within true thusness.
TƯƠNG NHÂN (nương nhau mà sinh khởi): (lak.sa.na-hetu). (1) The characteristic of karma wherein there is continual arising without cease--no break between prior instant and later instant. One of the 'six kinds of causes' Zíˆư. (2) The cause of a characteristic.
TƯỚNG HẢO (tướng tốt): The primary and secondary marks
of the Buddha's body, of which there are 32 and 18 respectively
(lak.sa.naanuvyanjana). Excellent characteristics.
TƯỚNG HẢO TRANG NGHIÊM (hình tướng tốt đẹp):
Adorned by excellent characteristics. A description of the body of the
Buddha. These are the 32 primary characteristics and the 18 secondary
characteristics.
TƯỚNG TÔNG (tông phái chuyên về Tướng): A school or
teaching that emphasizes research into the mode of all existences, i.e., the
Abhidharmako`sa school or the Fa-hsiang school.
TƯƠNG ĐỐI ¹ TUYỆT ĐỐI: As opposed to; as compared
to; in relation to.
TƯƠNG ĐÃI (nương nhau, dựa nhau):(1) Interdependence,
for example, heads and tails are established in their relation to each other
(apek.saa, apek.sana). (2) To obtain reciprocity or symmetry. (3) To meet
each other; to treat one another.
TƯƠNG ỨNG (ƯNG) (phối hợp): (anvita, yukti, sa.mbandha,
sa.mprayoga). 'Response', 'accordance.' (1) Those things which are grouped
together under the main topic of a teaching. (2) Accompany, to be involved
in (anvita). (3) Bound together, existent together. Binding, bound
relationship, relationship, concomitant (yukti, sa.mbandha). (4) The
concomitance of mind with mental functions. (5) In the theory of
Consciousness-only, union, or combination of the mind and its functions. The
mind and mental functions arise from the same sensory faculty, serving as
the agent, and possess the same objects, symbols, time and original quality
(sa.mprayoga). (6) Accordance with true principle (yoga).
TƯỚNG VÔ TÁNH: One of the three 'non-natures' of the Fa-hsiang sect. The
lack of self-nature of appearance. Form, appearance, or seeing is unreal,
e.g., a rope appearing like a snake.
TƯƠNG TỤC (tiếp nhau):(1) Continuity, succession, inheritance.
Union, link, fusion. (2) Continuing individual existence. Eternal,
unchanging continual individual substance (body). (3) The continuity of an
unbroken lineage of a school from master to disciple.
TƯỚNG MẠO: (mukha). Looks, features, form, shape.
TƯƠNG VI (trái nhau):(1) Opposing, contradictory (paraspara-viruddha,
viruddha, virodha). (2) Different. To different. (viparyaaya, viparyayena,
viparyayaad, vipariita). (3) An abbreviation of Tướng Vj Nhân.
(4) To be at odds with reality, or correct reason. (naka p="864")
TƯƠNG VI NHÂN (nhân trái nhau): Mutually opposing causes; one of the ten causes
(soothill 309)
THỊ (chỉ bày): (para-dar`sana). To show to someone else.
Clarification (pari-diipaka). Teach, show. Manifest, proclaim. To exhibit.
THỊ HIỆN (hiện ra dưới hình thức nào đó để chỉ dạy):(1) The showing of form. An early
colloquial translation of ruupa. (2) The revealing of various forms (bodies)
by Buddhas and bodhisattvas to sentient beings in order to teach them. Also
refers to the 32 marks of the Buddha's body, the 33 bodies of
Avalokite`svara bodhisattva, etc. (dar`sana, sa.mdar`sana). (3) The
manifestation of a body by an historical sage-personage. (4) The teaching of
sentient beings by a buddha or bodhisattva. (naka p="549")
TỰ (tế lễ):(1) A festival, celebration. (2) To deify, worship
(a god), enshrine, consecrate. (3) A year.
THẦN:
(1) Spirit, god. Spiritual, godly. (2) Supernatural; supernatural function.
(3) Soul, ghost, spirit. (4) Living, alive. (5) Heart, essence, core.
THẦN THÔNG:
(1) Excellent wisdom. Supernatural abilities, spiritual powers. The powers
of unimpeded existence, i.e., the five sagely powers or the six supernatural
powers of an arhat. (rddhi, abhij~naana). (3) Arhat. (4) In Ch'an teachings,
the free actions of one who demonstrates thorough great awakening, and is
not shackled by, or caught up in anything. “Sleeping when tired and
eating when hungry.”
THẦN THÔNG QUANG (hào quang của thần thông): The Great Bright Light
emitted due to the spiritual power of the Buddha.
TRÚC LÂM TINH XÁ (tu viện đầu tiên của Đức Phật): Venuvana-vihaara. The first Buddhist temple, erected in Raajagraha in the state of Magadha under the auspices of the king Bimbisaara -Tần-Bà-Sa-La (P'in-p'o-sha-lo). One of the five major temples of early Indian Buddhism.
TRÚC PHÁP HỘ(tên người): (239-316) Dharmarak.sa. The most significant Chinese-scripture translator prior to Kumaarajiiva. His name is also transliterated into Chinese as -Đàm Ma La Sát. He worked at various sites in China, among them Chang-an and Loyang. He translated over 150 seminal Hiinayaana and Mahaayaana works, among which are the early translations of the Lotus Suutra and Da`sabhuumika-suutra.
TRÚC ĐA # ĐẠT-MA-CẤP-ĐA: See Đạt Ma Cấp Đa
TIẾT (phần, mục, đoạn): (1)
Joint, knuckle, knob, knot (esp. as is found in bamboo). (2) Up to a certain
level, therefore the meaning of moderation, economy, temperance, restraint,
control. (3) Integrity, honesty, chastity, purity. (4) A certain period of
time; a season, a term, a holiday. (5) A verse, a section, a chapter, a
clause.
TINH (gạo đã xay kỹ, tinh luyện, cốt tủy): (1)
Well-refined white rice. (2) To polish, to refine. (3) Detailed, minute,
details. Skill. (4) Excellent, purified, pure, undiluted. (5) Beautiful,
shining, clear. (6) Deep. (7) Essence, spirit, vitality. Semen. (8) The
essence of; essential. (9) Animal spirits, spirits, ghosts. (10) Vigor,
effort. (11) Skillful, versed in.
TINH CẦN (cần mẫn): To
endeavor, make effort; strain, exert (aataapin, pradadhaati, viirya).
TINH MINH (sáng sủa): Exact,
lucid, explicit, distinct; definite, clear, bright.
TINH XÁ (chùa): The
residence of a religious practitioner: temple, monastery, etc.
TINH TƯỜNG (rõ ràng): Minute, detailed, exact.
TINH TIẾN (nỗ lực): (viirya). 'effort', 'vigor', 'diligence'. One of the 'six perfections' -Lục Ba-la-mật. One of the 'ten good mental condition' dharmas explained in the Abhidharmako`sa-bhaasya, one of the eleven good mental function dharmas in the doctrine of the Fa-hsiang school. The mental operation of continuously cultivating good dharmas and cutting off evil ones.
TỐ (vải trắng, trong sạch):(1) White cloth. (2) White,
bright. (3) Simple, unadorned. Purity, simplicity. Naive. (4) Origin,
beginning. Raw materials.
TỐ HOÀI (hoài bão, ước nguyện): One's original intent; a vow
or wish held from long ago.
THUẦN (không pha tạp):(1) Pure, simple. Of one color; unmixed. (2) Sincere.
(3) Great, to enlarge. (4) In harmony.
THUẦN ĐÀ (tên người): Also written.???,.???. Cunda, a lay
disciple of `Saakyamuni who invited him to his home for what turned out to
be the last meal of his life. The meat was bad, the Buddha had food
poisoning and died (Nirvaana-suutra).
TÁC (dây tơ) , SÁCH (yêu cầu):(1) A rope, a cord. (2) To twine rope. (3)
Regain, retake, resume, recover, redeem. (4) Seek, ask for, desire, search
for; to question. (5) Sad, lonely. (6) Use up, exhaust, finish. (7) Scatter,
disperse. (8) A unit of length.
????.???:
To seek the occult.
TẾ (mỏng manh, nhỏ nhiệm, chi tiết):(1) Get thin,
taper off, make narrow. (2) Fine, thin, slender. (3) Detailed, minor,
trifling, delicate, small, minute. (4) The subtle defilements possessed by
bodhisattvas, as opposed to the coarse defilements possessed by worldlings.
TUYỆT (dứt, rất, cùng):(1) To cut off, to sever, interrupt,
finish, be done with, end, stop, put a stop to, exhaust, end, die. (2)
Decidedly, absolutely, extremely, very. Used to strengthen a negative. (3)
To cross over.
TUYỆT LỰ (dứt vọng niệm): To end false discrimination.
THỐNG (cai quản, gồm):(1) To govern, rule, control. (2) All, the
whole. To gather into one. (3) A clue, a beginning, a succession;
relationship lineage.
TỬ-MA KIM (loại vàng tốt nhất): Pure gold with a violet
tinge, considered to be the most precious gold. (suvarna)
TỬ-MA KIM THÂN (thân Phật): The golden Buddha-body tinged with violet.
TỒNG (tổng quát, gồm):(1) All, general. Undiscriminatingly,
without distinctions. Whole, the whole. (2) To summarize, to gather.
Choosing the important sections and omitting the rest. Gist, summary,
digest. (3) Common or shared quality. (5) Chief. (6) To manage. (7) Emphatic
particle, “always," “probably.”
TỒNG TRÌ (nắêm giữ tất cả): To hold to the good, trying
not to give rise to evil. To completely retain the Buddhist teachings
(dhaara.nii). 'Total retention'.
TỒNG BÁO (quả báo chung) ¹ BIỆT BÁO (quả báo riêng): 'Species reward', 'general reward'. In contrast to Biệt Báo - 'distinct reward'. A term referring to the aspect of the commonality of the reward of human, horse, dog, etc. Above the general reward of species, there are special discriminated rewards of male/female, honor/debasement, rich/poor, etc.
TỒNG KẾT: Summary; to sum up.
TỒNG THUYẾT (nói chung):(1) To explain generally; a general term; a
general definition. To be put into one group.
TÚNG (thả),TUNG (dọc):(1) Longitude, height, vertical line. (2)
Selfish, arbitrary.
THẰNG (dây):
(1) Rope (made of straw or hemp). (2) A plumb line; straight. (3) Rule,
principle, pattern. (4) Limitless, manifold. (5) Barely.
TRIỀN (ràng buộc):(1) Catch, capture, seize. (2) That which ensnares; the
activity of defilement; trapped by bad habits.
TỤC (nối tiếp): Continuation; to continue; continuity. Series,
succession.
TỤC HOA NGHIÊM LƯỢC SỚ SAN ĐỊNH KÝ (tên sách): Hsu" hua-yen ching lu"eh shu k'an ting chiHTC vol. 5; Z 221, vol. 3. A continuation written by Hui-yu"an -Huệ Uyển to the commentary on the eighty fascicle Hua-yen ching written by Fa-tsang. Since Fa-tsang -Pháp Tạng died before finishing his work, Hui-yu"an tried to finish it for him. However, since he deviated from some of Fa-tsang's ideas, he was later criticized by Ch'eng-kuan, the fourth patriarch of the Hua-yen lineage. See Sakamoto Yukio, Kegon kyougaku no kenkyuu, pp. 248-250.
THÁNH ¹ PHÀM:
(1) A sage, a saint, a wise man. (2) Pure, undefiled. (3) In Buddhism, the
Buddha, or an arhat.
THÁNH-ĐỀ- BÀ (tên người, đệ tử của Long Thọ):Aaryadeva, the disciple of Naagaarjuna and author of such works as the Bách Luận and the Quảng Bách Luận
THÁNH GIẢ (bậc thánh): A sage. 'Buddha.' A person who has arisen
undefiled wisdom and sees reality. The stage of dar`sana-maarga and above
(aarya, pandita).
THÁNH NGÔN (chỉ lời dạy trong kinh, luật và luận):
(1) The words of the buddha (avavaada). (2) True words that agree with the
reality-principle. (3) The words in the suutras and `saastras, etc. In the
case of Hinduism, the words of the Vedas.
THÁNH ĐẠO:(1)
Enlightenment, awakening; the path of the sages. (2) Sagely knowledge;
undefiled wisdom. (3) The 'sagely paths:' a reference to the Path of Seeing -Kiến đạo, the path of cultivation -Tu đạo and the Path of No More Learning -Vô học đạo. (4) The Correct Eightfold Path -Bát Chánh đạo.
TỤ (họp, nhóm, chứa, góp):(1) To gather, assemble, collect,
cluster. (2) A gathering, assembly, cluster, group, aggregate.
TỦNG (vươn cao, vươn lên):(1) Rise, tower, soar. (2) To excite, stir
up, raise up.
THANH (tiếng):(1) Voice, words, speech. (2) Name, fame. (3) The voices
of animals, especially birds. (4) Teaching, education, instruction.
THANH CẢNH (tiếng động): (`sabda-visaya). 'Sound'. One
of the five classes of sense objects. In consciousness-only, an aspect of
the auditory consciousness. The object of the hearing faculty.
THANH VĂN (do nghe mà hiểu đạo) (thường chỉ hàng Tiểu thừa):`sraavaka. 'voice-hearer'; originally, a disciple
of the Buddha (who heard his voice); later, a follower of Hiinayaana who
contemplates the principle of the four noble truths to attain Nirvaana.
THÔNG (sáng suốt):(1) Wise, sharp, quick. (2) Excellent hearing, quick
understanding.
THÔNG NGỘ (thông minh): Wise, sharp, quick.
THÍNH (nghe):
(1) To listen very well; to listen intently or carefully. To hear, to
listen; to understand. (2) To comply with, to allow, to let. (3) To
acknowledge, to await.
LUNG (điếc):
(1) Deaf; deaf person. (2) Obscure, unclear.
TRIỆU CÔNG # TĂNG TRIỆU: Chao-k'ung. See Tăng Triệu
TÚC (cung kính, đáng kính):(1) Respectful, reverential. To revere, to respect.
(2) Majestic, awesome. (3) Strict, severe. (4) Quiet, serene. (5) To write.
(6) To advance, to recommend.
TÚC THANH (làm cho trong sạch):(1) Purge, clean up. To remove what is wrong. (2)
Serenity.
THAI:(1)
Conceive, become pregnant. (2) Womb, uterus. (3) Fetus, embryo. (4) Stomach.
(5) Beginning.
HUNG (ngực): Chest, breast. Heart, mind.
THOÁT (cởi ra, thoát ra, thoát khỏi):(1) To become thin. (2) To
remove, take off, to shed. (3) To untie, release, escape, separate from, be freed from. Emancipation, especially from suffering; to be free of anxiety. Liberation, nirvaana. (mukta, parimukta, vimocana, nirmok.sa). See Giải Thoát
THOÁT LẠC (cởi bỏ): “To escape and let go of." To drop off. To be free from delusion. Liberation -Giải thoát.
THOÁT THỂ (hoàn tòan):(1) Actual, frank, candid, unexaggerated. (2)
The whole, all, completely. (3) To raise one's entire mind and spirit. (4)
Liberation. (naka p="936")
TU (sử dụng):(1) To handle, deal with, practice, enact, do. (2) To
learn; to adjust. Warn, admonish. (3) Long, a long time. Sometimes used
interchangeably with the homonym Tu .???.???:
(1) The lower stomach, the abdomen. (2) In East Asian tradition, the,
located just below the navel, is the true center of the person, and the
proper seat of the mind. True mind. (3) Thick, heavy; to hold to.
TRƯỜNG (ruột): [w] ch'ang [p] chang2 [k] jang [j] chou (1) The
intestines. (2) Feelings, emotions.
TỰ (mình):
(1) Self, oneself. (2) by oneself, of itself, automatically, naturally. (3)
From. (4) According to, accordingly.
TỰ THỪA QUẢ (quả vị của pháp môn mình theo):
The “results of the practices of each vehicle." In
Consciousness-only theory, the separate viewpoints, or realms, where each of
the practitioners of the three different vehicles (O©) arrives to.
TỰ DƯ (phần còn lại): The others; the rest.
TỰ THỤ DỤNG THÂN ¹ THA THỤ DỤNG THÂN: 'Personal
enjoyment body.' One of the four bodies of the Buddha. The Buddha-body that
is able to completely enjoy itself by continually illuminating the true
principle through the clarity of the wisdom within the mind.
TỰ TẠI (giải thoát mọi phiền trược): Translated into English as “freedom," “omnipotence," but it is difficult to find the adequate expression to deliver the meaning of Tự Tại (tzu-tsai). What is being referred to by this term is the ability of a buddha to function throughout the universe in any way without impediment. For example, a buddha has all kinds of “supernatural powers”, such as knowing the past and future, reading minds, etc. But in Buddhism, the reason such “powers" are possible is not because of the development of great personal power on the part of a buddha, but because of his/her realization of the world to be completely interpenetrated. Thus, the unhindered function of a buddha is nothing other than an expression of the reality of the universe.
TỰ KỶ (tự mình):(1) Oneself, ego. One's original self. (2)
That which is born possessing the buddha-nature.
TỰ TÂM (tâm mình): (1) One's own mind. (2) One's own thoughts. (3)
Faith in Amitaabha Buddha. (4) bodhi-mind.
TỰ TÁNH THANH TỊNH (sự trong sạch của tự tánh):
(prakrti-pari`suddhatva) 'Original purity.' True thusness, though tainted by
the defilements attached to the mind of sentient beings, is originally pure.
The purity existent in an original form of something. The original purity of
the mind. One of the 'four pure elements'.
TỰ TÁNH THÂN # PHÁP THÂN # PHÁP TÁNH THÂN: (svabhaava-kaaya); 'self-nature
body.' The Buddha-body in its essential nature. Synonymous with dharma-kaaya
.
TỰ TRI (tự biết): To know for oneself; to know true reality
for oneself. One of the four knowledges lm.
TỰ NHIÊN:
(1) Oneself. Of itself, spontaneously, automatically, naturally. (2) Despite
effort. (3) Spontaneously or naturally included (sa.msiddhika). (4) The
original nature of things; original nature (dharma-svabhaava-mudraa). (5)
Self-existent (svayam-bhuu). (6) The situation of a person having no
intention at all towards anybody to even the slightest extent. Existing in
freedom without any attachment. (7) “Suchness,"
“thusness" (tathataa). The appearance of true reality as it is.
Oneself, or a thing just as it is.
TỰ NHIÊN SINH (tự nhiên sinh ra): The view that the production of things
has its own substance. Spontaneously arisen, naturally arisen.
TỰ TƯỚNG:
(svaatman). (1) Substance. The thing in itself. (2) Original quality.
Special quality. A thing's or a person's original nature. (svaruupa). (3)
One's own body; oneself; itself (svaatman).
TỰ KIẾN (hiểu biết của mình, ngạo mạn) # THÂN KIẾN:(1) Pride, arrogance. (2) The view of the body as an inherently existence self; synonymous with Thân Kiến. (3) To see for
oneself. (4) One's own view or opinion.
TỰ CHỨNG PHẦN: 'Self-witnessing aspect.' One of the four aspects of perception as explained in Consciousness-only theory by Dharmapaala. The function of consciousness of subjectively knowing. According to this function, the subject cognizes the object. The ideograph Tự(tzu) refers to the function of the self (subject: Kiến phần). The witnessing of the functioning of the subjective aspect.
TỰ-SIÊU: See Vô Học 86-8 Muhak.
TỰ KHIÊM:
'Self-satisfaction.'
TỰ THỂ: (aatman, svabhaava, bhaava-svabhaava, aatma-bhaava). (1)
Self, oneself, itself. Substance, entity, the thing in itself. Original
nature, real character. (2) The condition of the self. The body. See Abhidharmako`sa-bhaasya -A-tỳ-đạt-ma Câu-xá Luận, vol. 5, p. 10-11; Yogaacaarabhuumi-`saastra -Du-già Sư Địa Luận (T. vol 30, p. 396c).
TỰ THỂ PHẦN: One of the four aspects of Consciousness-only. The self-witnessing aspect. See Tự Chứng Phần.
TRANG (trang điểm, một nông trại, chững chạc) # Trang Tử:(1) Strong, able-bodied, healthy. (2) Fertile, flourishing.
(3) Adorned; dressed up; to dress. (4) A small village or farm. (5) Sedate,
serious, respectful, grace; correct in conduct. (6) A shop; place of
business. (7) A reference to Chuang-tzu.
TRANG NGHIÊM:
(1) Sublime, impressive, magnificent, majestic. (2) To establish, set up.
Brightness, splendor. Adornment, decoration, ornamentation.
TRANG TỬ (tên người): Chuang-tzu -A famous Chinese sage and
philosopher (369-286 B.) who is regarded to be a transmitter, as well as a
major innovator of the Taoist teachings of Lao-tzu. He is the reputed author
a work by the same name. His philosophy is characterized by an emphasis on
naturalness in one's life and actions and tongue-in-cheek criticism of
unchecked intellectuality. Intellectual historians generally attribute a
significant amount of Lao-Chuang thought to the development of Ch'an
Buddhism.
TIẾN THỦ (lộc quyền): To take all to oneself; to
monopolize; get complete possession of. Stealing, pilfering. A pilferer; a
sneak thief. (naka p="842a")
TIẾN ĐẮC (đạt hết): “To seize the mat."
As in gambling when one wins the whole pot (all the money on the mat), one
takes all of it and puts it in his own pocket. To take everything for
oneself.
TÀNG (TẠNG) (chứa, kho chứa):(1) To cover, to conceal. (2)
Hold, embrace, cherish, nurture. (3) To keep, to store, put, place. (4) To
accumulate. (5) A storage place, a hold, a bank, a container.
TÀNG THỨC # A LẠI DA THỨC # THỨC THỨ 8:
'Storehouse consciousness;' the eighth, or aalaya-vij~naana as taught by the
school of Consciousness-only. The special function of consciousness at its
deepest level. There are three meanings of the term 'storehouse:' (1)
Subject store. The aalaya-vij~naana stores and keeps all the seeds of the
mind within one's consciousness. (2) Object-store. The eighth consciousness
store and perfumates the seeds for the prior seven consciousnesses. (3) Attachment-store. The eighth consciousness preserves the meaning of eternality, unity, subjectivity and mastery without cease, resembling an eternal aatman, thus causing the seventh consciousness to mistakenly perceive and attach to a self. (Also see: Duy thức, Pháp tướng ).
TÁT ĐỎA: A transliteration of the Sanskrit sattva, meaning “(sentient) being." Also, an abbreviation of bodhisattva Bồ đề tát đỏa.
TÁT BÀ (hết thảy): A transliteration of the Sanskrit sarva, which means “all" or “completely." Usually translated into Chinese as.??? -Nhất Thiết.
TÁT BÀ ĐA BỘ (bộ phái Tát Bà Đa): The Sarvaastivaada school, more commonly designated by the abbreviated name Hữu bộ - “existence school" which held to the position that all existences (dharmas -Pháp) are real.
TÁT BẠC (thương mãi): A transliteration of the Pali sabhaa, which
means commerce, trade, etc. A trading cartel.
THU (THÂU) (lấy):(1) Obtain, reap, gather, collect, store. (2) Dedicate,
consecrate. (3) Look composed, be contented, be centered, be settled. (4) To
close, to bind, to restrain. (5) To bring to an end.
TỰ (xếp, đầu mối, gặp gỡ, thứ tự):(1) Converse, speak, to say. Narrate, state, describe, write.
(2) Interview, meeting. (3) To arrange, place in order. (4) Details, rank,
series. (5) A preface; synonymous with. To write a preface.
TÁN (TẢN) (phân tán):(1) To scatter, spread out, disperse; be
scattered, be dispersed. (2) Disorganized, in disarray. (3) Dispersion.
“Scattering." The opposite of concentration. (1) The mind
scattered, not stopping in one place. Mental disturbance or confusion
(viprakiirna). (2) Loose, disconnected, scattered, disordered (vyasta). (3)
To divide something which had been unified. Scatter, disperse, dispel,
dissipate.
TÁN LOẠN (lộn xộn): (vik.sepa) 'distraction,' 'scattering.' One of
the twenty secondary defilement elements in the doctrine of the Fa-hsiang
school. A condition of the mind of wandering through the fields of the six
senses and not stopping for an instant.
TỆ (hư, dở, xấu):(1) Destroy, break down, ruin. (2) To throw away,
discard. (3) Poor, unworthy. A humble term for referring to one's own
belongings. (4) Worn out, tired.
TRẢM ĐINH TIỆT THIẾT (chém đinh chặt sắt): dứt khoát, dũng mãnh đối với phiền não:" Lit. “To cut through nails and steel." The sharp words, wisdom or attitude that cuts away delusion and affliction.
TƯ (này, đây):(1) This, this one, here. (2) In this way. (3) Then, at that
point, in that case.
TƯ-ĐÀ- HÀM (quả vị thứ hai của Tứ thánh Thanh văn ): A transliteration of the Sanskrit sakrd-aagaamin, meaning
“Once-returner," which is usually translated into Chinese as or. A
religious practitioner who will only be reincarnated in this world one more
time. The second of the four Hiinayaana fruits.
TÂN HỌC (người sơ cơ trên bước đường tu học Phật pháp): Someone newly learning. Someone who has
recently aroused their mind to study the Buddhist path. Beginner's mind. A
beginning practitioner.
TÂN HUÂN THUYẾT (thuyết cho rằng chủng tử trong Tàng thức là do huân tập mà có chứ không phải có saün ): The theory of newly perfumated seeds, as opposed to the theory of “originally existent seeds.The Consciousness-only theory which maintains that the seeds in the aalaya-vij~naana are not originally existent, but are newly perfumated. This theory was posited by Nanda (Nan- đà) and Jayasena (Thắng -quân). The Fa-hsiang school in China proposed that the aalaya-vij~naana had both “newly perfumated" and “originally existent" aspects.
THÍ (cho):
(1) Give alms; conduct, carry out, administer, apply, perform. To bestow, to
grant, to act, to do. Giving, 'charity.' (2) To extend to. (3) To relax, to
do away with. (4) One of the Six Perfections (daana).
THÍ QUYỀN (khéo léo): Provisionally established. An expedient.
THI TRIẾT (bày ra, soạn ra một cách thức):(1) A
provisionally established method or system. Synonymous with (an-li). To set
forth, produce. The various teaching methods, such as suutras, `saastras,
meditation and koan analysis. (2) Hypothesize, assume. (3) To establish
something that is not truly existent (praj~napti, praj~napta, upacaara,
vij~napti).
THI HỘ (tên người): an Indian scholar monk who was active as a translator
in the Northern Sung..(ui p="620b")
THÍ NGẠ QUỶ HỘI (những đàn chay cúng cho ngạ quỷ [quỷ đói]): 'Feeding-hungry-ghosts meeting'. A
dharma-assembly where food is thrown onto sacred earth or water for hungry
beings (ghosts) who have fallen into an evil destiny. “Repose of
Souls”. It is said that Aananda started the tradition when he was
informed to by a 'burning mouth' hungry ghost to do so.
TỘC (dòng dõi, giết cả một dòng họ):(1) A clan, a
tribe, a family (anvaya). (2) A class; to collect together. (3) To destroy
the whole family for one member's crime.
TOÀN (quay trở lại một vòng):(1) Go around, turn, spin,
revolve, move in an orbit. (2) A whirlpool. (3) Return, come back. (4) Soon,
thereupon.
TOÀN HỎA LUÂN (vòng lửa do một đốm lửa quay tròn mà có): When one holds a burning piece of rope or stick and spins it, it
looks like a ring of fire. Used in the Yu"an chu"eh ching as a
metaphor to indicate the illusory nature of existence.
THĂNG (lên, đến, đi):(1) To climb, to rise, go up. (2) The rising
of the sun. (3) To rise to a position of high status.
THĂNG GIÁNG (lên xuống): To rise and fall.
THỊ (là, đúng):(1) Yes, correct. (2) This [Ÿ]. (3) Is; identical
(copula). Exactly. Appropriate, perfectly appropriate. (4) It is this. (5)
Perfectly.
THỊ CỐ (cho nên):(1) Therefore, so; for this (that) reason. Because
of this.
THỊ PHI (phải trái): Yes and no; right and wrong; positive and negative.
THỜI (thời gian, giờ, khi đó):(1) Time. A certain time
or hour. A season. An opportunity. (2) All the time, always. From time to
time. (3) In Consciousness-only theory, one of the twenty-four elements
(dharmas) not concomitant with mind. (6) Sequential time. The
“time" established based on the discrimination of past, present
and future (adhvan). (7) Situation, condition (avasthaa). (8) From time to
time. (9) Now; in the present world.
THỜI GIÁO (giáo pháp của thời kỳ đó): Classification of
doctrine based upon time period.
TRÍ (trí huệ):(1) Wisdom; the function of the intellect. (dhii, buddhi,
abhij~naa, mati) Intelligence. (2) A wise person. (3) Understanding,
knowledge (j~naana). (4) Satori, intuitive wisdom, intuitive knowledge. The
non-discriminating knowledge of the Consciousness-only school. The intuitive
knowledge which recognizes that all things have no real substantiality. (5)
That which permeates and functions both as original knowing and
discriminated knowing.
TRÍ NGHIỄM (tên người): (602-668) The second patriarch of
the official Chinese Hua-yen lineage.
TRÍ QUANG (sáng suốt của trí huệ): The light of wisdom.
TRÍ ĐỘ LUẬN (tên sách): See Đại Trí Độ Luận.
TRÍ DỤNG (tác dụng của trí huệ): The function of wisdom.
TRÍ TƯỚNG (phân biệt):(1) The luminosity of Buddhahood. (2) In the
Awakening of Faith, one of the “six coarse marks," the “Mark
of Awareness." The function of awareness which leads to discernment of
purity and impurity, giving rise to like and dislike.
TRÍ NGẠI = TRI CHƯỚNG = SỞ TRI CHƯỚNG (chướng ngại do kiến thức): The 'hindrance of wisdom.' The
more subtle of the Two Hindrances to Buddhahood, the less subtle being the
hindrance of defilements. “Hindrance" in this context is more
commonly written with the ideograph.???(chang). See.???
TRÍ DUYÊN DIỆT = TRẠCH DIỆT (do trí huệ phân tích mà diệt trừ sai lầm): Cessation (nirvaana) attained by
the full understanding of dependent origination. Equivalent in meaning to
tse-mieh. “Extinction by analysis.”
TRÍ GIẢ (một bậc có trí huệ): A learned person, a worthy, a
scholar (pandita).
TRÍ CHÂU (tên người): Chih-chou (668-723) A teacher of the lineage of the
Fa-hsiang in China. He is considered as either the third or fourth patriarch
of the sect depending upon whether Hsu"an-tsang is considered to be the
first. He wrote the Ch'eng wei-shih lun yen-mi. His Yen-mi, K'uei-chi's
Shu-yao and Shu-chi and Hui-chao's Liao-i-teng are considered basic reading
for the student of Consciousness-only.
TRÍ HUỆ:
(praj~naa): 'wisdom.' One of the 'six perfections'.
TRÍ LUẬN = ĐẠI TRÍ ĐỘ LUẬN = TRÍ LUẬN: Chih-lun -An abbreviation for Đại Trí Độ Luận (T 1509).
TRÍ THÔNG (tên người): Chitsuu -A Japanese monk of the Hossou sect. In
657,in accord with an imperial decree, he went together with Chidatsu,
taking a Korean boat to China. He studied with Hsu"an-tsang, learning
the Fa-hsiang doctrine. Upon returning to Japan, he taught as the second
line of transmission of the Hossou sect in Japan. Subsequently, he founded
Kannonji in Izumi (Osaka) and lived there.
TRÍ ĐẠT (tên người): ChidatsuA Japanese monk of the Hossou sect. His
dates of birth and death, family name and residence are uncertain. He went
to China, together with Chitsuu and studied Consciousness-only with
Hsu"an-tsang. After returning to Japan, he lived at Gangoji and taught
the doctrine of the Hossou school.
TRÍ GIẢ (tên người, vị lập ra tông Thiên Thai): Chih-i(538-597). Fourth patriarch (de-facto founder) of the T'ien-t'ai sect in China. Chih-i is famous for being the first in the history of Chinese Buddhism to elaborate a complete, critical and systematic classification of the Buddhist teachings, in order to explain the seemingly contradictory doctrines of Buddhism. He developed the practice of chih-kuan -Chỉ quán meditation. Among his many important works are the Ma-ha Chỉ-quán (T 1911) and the Lục diệu pháp môn (T 1917).
TRÍ PHỤNG (tên người): Chihou-The third transmitter of
the Fa-hsiang sect to Japan. He went to China fifty-one years after Doshiyo,
together with two other monks. Since Hsu"an-tsang and K'uei-chi were
already dead, he studied with the patriarch Chi-chou. After returning to
Japan, he taught the doctrines of Consciousness-only to Giin.
TRÍ THỂ (thể tính của trí huệ, bản chất của trí huệ): The essence of wisdom. Wisdom as such; wisdom in itself.
TẤN THỦY (tên người): Chin-shui-Another name for.???, a
Hua-yen monk during the Sung Buddhist revival period.
TÀO ĐỘNG TÔNG (tông Tào Động): One of the five major schools of Ch'an Buddhism in T'ang China. The school was founded by the Chinese Ch'an master Tung-shan Liang-chieh -Động Sơn Lương Giới and his student Ts'ao-shan Pen-chi -Tào Sơn Bổn Tịch. Along with the Lin-chi school, this line of transmission became one of the most popular in East Asia, enjoying great success in Japan where its teachings were spread by Dougen -Đạo Nguyên, as the Soutou school.
TÀO KHÊ (địa danh, chỗ ở của Lục Tổ Huệ Năng):
A stream southeast of Shao-chou, Kwangtung, which became a name for the
Ch'an Sixth Patriarch Hui-neng.
TÀO KHÊ TÔNG (tên một tông phái của Đại Hàn): The Chogye,
the most important sect of the Korean Seon tradition. Founded during the
Goryeo period, it attempted, under the primary influence of Chinul, to
harmonize the Seon (meditational) and Kyo (scholarly) approaches.
TỐI (tột cùng): (1)
Highest, best, greatest, first, most. (2) Great, excellent.
TẰNG (từng, đã; họ): (1)
Already, past. Has, have. An indicator of the past tense. (2) To pass. (3)
Then. (4) More, additional. (5) A family name.
TÀO (một viên chức thuở xưa, một nhóm người; họ):
(1) An
official, an officer. (2) A group, crowd, bunch. (3) Common surname.
TÍCH (phân ra, chia chẻ): (1)
To break; break off; break up; divide. Grind up, pulverize, crush into
pieces. (2) To analyze, discriminate, understand.
TÍCH KHÔNG (chia chẻ thành không có) ¹ THỂ KHÔNG (vốn là không có):
'Analytical emptiness.' As contrasted to 'essential emptiness'. The
discovery of the lack of inherent existence in all things through the
process of analysis.
TÍCH KHÔNG QUÁN (quán sự vật cho thành không có): The
meditational practice of analyzing things to be empty of self-nature. I.e.,
when the compositional elements of one object are thoroughly analyzed, that
object cannot be found existing in anyone of the elements; therefore that
object is said to be established in name only, and is in reality,
non-existent. In the same way, when the existence of an individual is
analyzed in this way, a concrete or eternal self (aatman) cannot be found
among the compositional elements. Therefore there is the Buddhist theory
that the aatman is non-existent. This is a view of emptiness prevalent in
Hiinayaana teachings.
TIÊU (mục tiêu, điểm mốc): (1)
Explaining (uddi`sati). (2) Show, indicate, express, point out. (3) A sign,
an indication.
TIÊU SÍ (cờ hiệu, một dấu hiệu đặc biệt): (1)
A mark, a sign. In Esoteric Buddhism, the use of bodily marks and implements
to express the merits of the Buddha's enlightenment.
TIÊU CỬ (nâng cấp, khen ngợi): To
extol. To raise to high honors. To praise.
TIÊU KÝ (dấu hiêu để nhớ): A
mark; marking. Marks for navigating; distinguishing marks. To write and put
up sign or indicator.
TIÊU THÚ (nêu
ra): To
profess, advocate.
THỨ (thứ hai, theo thứ tự): (1)
Next, the following; the second one. (2) In order; to follow in order. (2)
Inferior, lower, secondary. (3) A time, a series, an interval. (4) A place;
a halting place. To reach, to arrive at. (5) The astrological position of
the sun and the moon.
THỨ ĐỆ (thứ tự): (krama);
'order', 'precedence'. One of the twenty-four elements not concomitant with
mind in Consciousness-only theory. The provisionally established capacity of
conditioned elements (dharmas) in their arising and ceasing, to follow the
order of before and after in regard to cause and effect, i.e., the
characteristic of elements is that their arising and cessation is not
simultaneous.
THÁN (than): (1)
Admiration, applause, praising. (2) To sigh, to lament.
TỬ (chết): (1)
To die; death (marana). (2) The dead (mrta). Unmoving. (3) To kill.
TỬ MA (tử thần): (1)
Death seen as an evil demon; one of the 'Four (or Five) demons.' (2) The
demon that determines a person's time of death (marana-maara).
THÙ (loại trừ): (1) To kill, to exterminate. (2) To distinguish, to define.
(3) Different, unlike. Really, very, extremely. (4) Especially,
exceptionally, very, extremely.
THÙ THẮNG (tuyệt hảo, độc đáo): (1)
Especially excellent (vi`sesa, vi`sista, praniita). (2) The most excellent
among a group of things. (3) Enlightenment.
THÙ THƯỜNG = KHÁC THƯỜNG: Extraordinary.
THÙ XƯNG (cách xưng hô khác, cách gọi khác): Another
name; a different name (for the same thing).
TỶ (so sánh):
(1) To
compare, contrast; comparison. (2) A part, segment, ratio, percentage.
Partial. (3) For example.. An example; a figure of speech. (4) Be included
in; the same type. (5) To draw (become) close to. (6) A period of time. (7)
Contest, match.
TỲ-KHƯU (tu sĩ Phật giáo): A
transliteration of the Pali bhikkhu and Sanskrit bhik.su, which means
“one who begs for food." The term was originally used in India to
refer to the fourth stage of the brahmanistic life, wherein the householder
would renounce the world, become a beggar and seek enlightenment. In
Buddhism, it came to refer to a Buddhist monk; a practitioner who has
renounced the secular world and received the precepts. In his commentary to
the Diamond Suutra, Tsung-mi gives three definitions of the term bhik.su:
(1) Bố -"menacer of demons," (2) Khất sĩ - “begging knight" and (3) Tịnh giới -"pure in the precepts.”
TỲ (âm của Vi [tiếng Sankrit]):(1) To help, to aid. (2) To cast
away. (3) Transliteration Sanskrit vi sound.
TỲ-BÀ- SA: A transliteration of the Sanskrit vibhaasaa, meaning option, or
alternative. A wider interpretation or a different explanation.
TỲ-BÀ- SA LUẬN: Vibhaasaa-`saastra was a philosophical treatise by Katyayaniputra. The Vaibhaasikas were followers of the school of existence. See A-tỳ-đàm Tỳ-bà-sa luận (T 1545) and A- tỳ-đạt-ma Đại-tỳ-bà-sa luận ( A-p'i-ta-mo ta-p'i-p'o-sha lun) (T 1546).
TỲ- LẠI-DA (tinh tiến): A transliteration of the Sanskrit viirya, which means to make effort, endeavor, strive. Usually written in Chinese as Cần (ch'in) or Tinh tiến. One of the six perfections -Lục Ba-la-mật
TỲ-LÔ- XÁ-NA PHẬT = TỲ-LÔ-GIÁ-NA (Pháp Thân Phật):
Also written.???. Vairocana Buddha. The word vairocana means
“universal illumination" and was originally an Indian word for
sun. This Buddha, whose wisdom penetrates everywhere, is a major symbol for
the Hua-yen school.
TỲ DA (chỗ ở của Ngài Duy Ma Cật): A reference to
Vai`saali, the home of Vimalakiirti.
TỲ DA QUẬT (phòng của Ngài Duy Ma Cật):The “room at
Vai`saali," which refers to Vimalakiirti's room, which is commonly
rendered in Ch'an literature as.???, or “one square chang
(approximately nine square meters). This is a term of respect which
indicates the room of a head monk, or the head monk himself
TỲ-BÁT- XÁ-NA = TỲ-BÀ-XÁ-NA: Also written.???. A transliteration
of the Sanskrit vipa`syanaa, the “observing" or
“analytical" meditation taught in Buddhism along with `samatha
(stabilizing ) meditation.
TRỊ (cai quản, xử trí): Ç (1) To govern, to rule, to manage, to
control, to direct, to regulate, to put in order. (2) The state or condition
of peace and order (in a country). To be at peace, to calm down, be settled.
(3) To heal, to cure, to nurture. (4) To quell, subdue, punish. (5) To quell
afflictions through religious practice.
TRỊ ĐỊA TRỤ (Trụ thứ 2 trong 10 Trụ): Ç
The second of the “ten abidings" in the fifty-two stage path of
the bodhisattva. The “abiding of nurturing." The stage of always
practicing the view of emptiness, and clearing and nurturing the
mind-ground.
TUYỀN (suối, nguồn): A fount, a spring, a source, a geyser.
Origin, beginning.
THÁI (lớn, hanh thông, rộng rãi, tên quẻ Dịch):
(1) Large. (2) Calm, quiet, leisurely. (3) Proud, pompous, arrogant. (4)
Extreme, extremely. (5) One of the hexagrams of the I Ching.
THÁI NHIÊN (yên tĩnh, bình thản): Calm, composed; firm, imperturbable.
TỐ (ngoi lên, ngược dòng):(1) To go upstream, go against the flow.
(2) to trace back to the origin, or through the past. (3) To face.
TIÊU (mất đi):(1) Cancel, annul, extinguish, put out, do away
with. (2) To melt, to thaw, disperse, dissipate. (3) To make use of, to make
essential, digest. (4) To understand.
TIÊU THÍCH (giải thích): To solve and explain.
TRẮC (đo):
To know by calculation. To measure, gauge, fathom.
TRẮC ĐỘ (đo lường): To conjecture, to surmise,
infer, guess, suppose, speculate, fathom.
TRẮC LƯỢNG (đo lường): To fathom, to measure, to estimate.
TRẠM (sâu, an tĩnh, trong):(1) To fill, be filled (to the brim). (2)
Peacefulness, settledness. (3) Warmly, cordially. (4) Deep.
TRẠM NHIÊN (an tĩnh; tên người: Tổ thứ 6 của tông Thiên Thai ở Trung Hoa): (1) As if filled to the brim with water. (2)
Still, quiet. (3) Deep. (4) (pn) Chan-jan (711-782). The sixth patriarch of
the T'ien-t'ai sect in China.
TIỆM (dần dần, tên quẻ Dịch):(1) Gradually, by
degrees, in order. (2) To advance (by degrees). (3) To sink, dip, immerse
(in water). (4) One of the hexagrams.
TIỆM GIÁO (giáo pháp dạy tu theo thứ lớp): The 'Gradual
Teaching'. (1) The teaching preached for a gradual advancement from a lower
level to a higher one; the opposite of tun-chiao “sudden teaching (2)
One of the four methods of preaching by the Buddha, according to the
T'ien-t'ai sect; exposition of the teaching from a shallow to deeper level.
(3) In Hua-yen teaching, the elementary and final doctrines of Mahaayaana
are called.??? (chien-chiao) because they provide methods of gradual
advancement towards enlightenment. See wu-chiao.
TIỆM THỨ (thứ lớp): 'Gradual advancement'; stages of
gradual advancement (upanisad, krama`sas). Gradually.
TRỆ (đọng, vướng):(1) Stagnate, be stagnant; be obstructed, clogged,
choked. Be stopped, flow poorly. (2) Grow stiff, get tight. Not relaxed.
TRỆ NGẠI = TRỞ NGẠI: Obstruction, hindrance.
TRỪNG ( trở nên trong, bóng): Clear. To become clear, to clarify. To
settle.
TRỪNG TĨNH (làm cho yên tĩnh, yên tĩnh):(1) Clarify, purify. (2)
'faith', in the sense of an attitude of serenity towards the environment.
TIỀM (ẩn náu, ẩn tàng):(1) To hide away, secret oneself; lie
hid under water; conceal, hide, be hushed. Lurk, lie dormant, be hidden. (2)
Secretly. (3) Retired.
TIỀM PHỤC (ẩn tàng, bên trong):(1) Concealment, hiding,
incubation. Secret, latent. To hide oneself.
TRỌC = TRƯỢC (dơ, xấu xa):(1) Muddy, turbid, impure, unclear. Dirt,
pollution, filth. Soiled, stained, dirty. (2) Stupid, corrupt.
THỤC (chín, thuần thục):(1) Experienced, apt, mature, accustomed to.
(2) Intimate, well-acquainted. (3) Cooked, prepared, manufactured, as
opposed to raw. To cook. (4) Sometimes used colloquially for.??? who?
which? what? (1) The fruition of the result of karma (paaka). (2) the
different kinds of rewards that come from various causes. (3) Complete,
perfect. (4) Open up, cut through.
THẬM (rất):(1) Extremely, terribly, excessively. (2) More than. (3)
What, which.
THẬM THÂM (sâu xa): Incredibly profound; extremely deep.
THỊNH (thịnh vượng, chứa):(1) Serve, fill, hep up,
hold, contain. (2) Prosper, flourish; abundant, plenteous, prosperous,
successful, energetic. (3) Quantity; good measure. (4) Height, peak, prime,
bloom.
TẬN (hết, dừng):(1) To use up; to exhaust, finish, end, die out;
be exhausted, be used up, etc. (2) Completely, totally, all, exhaustively.
(1) Be ruined, perish. Die out, disappear, fail. Become nonexistent (k.saya,
k.siina). (2) Stop, finish, end (avaasanaa, anta). (3) Exhaust. (4) The extinction, or destruction of suffering. Among the Four Noble Truths, the equivalent of 'cessation'. Extinction. A synonym for Diệt (mieh) (nirodha). (5) Pause, rest (uparama). (6) The conflagration of the universe
and its return to nothingness.
THÙY (ngủ): To sleep, to doze.
THÙY MIÊN (buồn ngủ): (middha) 'drowsiness.' One of the 'undetermined
(nature) elements' in the doctrine of the Fa-hsiang school. (1) The mental
function of the mind to darken, or become drowsy. (2) Sleep.
TRI (biết):(1) To know, to realize, to understand, to be aware of. To
recall, to see. (2) To inform, to let know. (3) Knowledge, awareness,
consciousness. Wisdom.
TRI KHÁCH (tu sĩ lo về tiếp khách): The job in the monastery of
receiving guests. The fourth level of the six supervisory positions.
TRI KIẾN (thấy biết): (j~naana-dar`sana). (1) Seeing with wisdom. An
understanding based on knowledge. (2) The understanding of knowing phenomena
through having awakened to them. (3) A synonym for.???, 'one perfected in
wisdom and action', one of the ten epithets of the Buddha. (4) Wisdom and
insight; knowledge and views.
TRI GIÁC (nhận biết): Guess, infer, imagine, speculate (mistakenly).
Discrimination, thought (tarka).
TRI THỨC (hiểu biết):(1) Consciousness, awareness. (2) The content
of what is known; knowledge, information. (3) An eminent monk. A Buddhist
teacher. An exemplary practitioner with whom one is intimate. (4) A friend,
an acquaintance.
THIỀN:
The pre-Buddhist Chinese meaning of this term was a royal ceremony for the
consecration of the land. In Buddhism: (1) Meditation, concentration,
meditative concentration (dhyaana). (2) A reference to the Four Meditation
Heavens within the world of form. (3) Seated meditation; zazen -Tọa thiền. (4) A reference to the Ch'an (Seon, Zen) sect. (5) The
teachings of the Ch'an school of Buddhism.
THIỀN ĐỊNH: (dhyaana, jana, `samatha, samaadhi): 'meditation',
'concentration.' This word is a combination of two characters where the
first is used for transliteration, and the second is used for its meaning.
The mind in silent meditation or introspection. The fifth of the six
perfections.
THIỀN TÔNG VĨNH GIA TẬP (tên sách): Ch'an-tsung yung-chia chi -One fascicle, T 2013.48.387b-395c, by Hsu"an-chu"eh -Huyền Giác Yung-chia, a disciple of Hui-neng. The text discusses practice and enlightenment in ten, gradually deepening stages. Its preface is by the Ch'ing governor Wei-ching -Ngụy Tỉnh. It explains the positions of Southern Ch'an, mixed in with T'ien-t'ai and Hua-yen doctrine. This text was popular in Korean Seon, where it was commented on by Gihwa (HPC vol. 7).
THIỀN DUYỆT (niềm vui của thiền định): The
bliss one experiences in meditation.
THIỀN PHÁP(phương pháp tu thiền): The path of meditation of which there are
generally two kinds. The first is called the 'bodhisattva meditation' as
first transmitted by Kumaarajiiva and analyzed in detail by Chih-i. This is
the method as explained by the scriptures. The second is the meditation
outside the scriptures that is transmitted from mind to mind as in the Ch'an
tradition of Bodhidharma.
THIỀN NA: (dhyaana). A transliteration of the Sanskrit. While having the general meaning of meditation or calm abiding -Tỉnh lự, định , can also have other specific connotations, depending on the context. For instance, in the Yu"an chu"eh ching (T. 842), dhyaana meditation is clearly distinguished from the standard definitions of `samatha - Chỉ and vipa`syanaa -Quán, being a third type of meditation which both combines and transcends the other two.
TÍCH (chứa): Gather, accumulate, store up. Pile up, amass.
TÍCH TỤ (chứa đựng):(1) To accumulate harvested grain. (2) The
gathering of various elements to create one thing (sa.muuha, kuuta-raa`si).
(3) Accumulation, pile, heap (kuuta).
TRƯỚC (dính mắc, mặc):(1) To wear, to put on. (2) To attach, to
arrive to (at).
TẬP (tập luyện, học tập, tập tành) (làm cho quen với):(1) To learn, to study, to practice--i.e., to learn
something by repetition. Habituation. (2) To get accustomed to; customs,
habits. (3) To pile up, to add up. (4) The original meaning of this
character is for a baby bird to learn how to fly by repeated attempts. (1) An abbreviation for Tập khí, 'habit energies.' Traces, or remains of defilement. (2) A Chinese translation of samudaya, the second of the four
noble truths, more commonly written in Chinese as.???. (3) Mistaken
habituated nature.
TẬP KHÍ (thói quen): 'Habit energies'. The energy that exists, even after
destroying the seeds existent in the aalaya-vij~naana. This energy arises
due to habituated nature. According to the Fa-hsiang school, the seeds and
the habituated energies are removed during the period from the first bhuumi
until the tenth. This energy is completely cut off with becoming a Buddha.
THIỆT (lưỡi):
The tongue.
THIỆT CĂN (lưỡi): (jihvaa-indriya). One of the five (or six) faculties.
The basis of taste
THƯ (thả lỏng, trình bày):(1) To stretch out, extend, unroll,
unfurl, expand. Relax. (2) To explain, tell, relate, make known. (3) Be
relaxed, be settled, at ease. Quiet, still.
TRÍ (1. Nổi tiếng, 2. Dính mắc, 3. Đạt thành) # TRỨ # TRƯỚC:(1) Nổi tiếng: To make known, to express, clarify; especially in writing. Conspicuous, salient, pronounced, notable. (2) Dính mắc: Attachment. (3) Đạt thành: The attainment of an objective.
TRỨ NGỮ # HẠ NGỮ: ý kiến về một công án (thường là một câu ngắn): In Ch'an Buddhism, a criticism or critique, especially of a k'ung-an, ancient teaching, or verse, wherein one adds one's own comment. Also called Hạ Ngữ. (naka p="619d")
THẢN:
(1) To cleanse, to clarify. (2) To squander, waste, destroy. (3) Licentious,
unsettled, vagrant, dissipated, greedy. (4) Easy and plain. Level, peaceful.
(5) Vast, large, magnificent.
THẢN NHIÊN:
The condition of not being unitary; emptiness, dissipation. To go broke.
Disappearance.
TÔ MẬT (bơ và mật ong): Refined butter-oil and refined honey.
TÔ DU (dầu chế từ bơ): An oil that is extracted from
butter. Sanskrit ghrta.
TÍCH (xưa, trước đây):(1) Ancient, formerly, before. (2)
Yesterday. (3) Late afternoon, evening.
TẠM (tạm thời): For a while, for a moment. Temporarily, briefly,
meanwhile. Suddenly.
THỦY (nước, 1 trong Tứ đại): Water, river(s), seas or oceans. One
of the four gross elements (lå).
THUẦN (trong sạch, không pha tạp):(1) Pure, unmixed, genuine;
honest. (2) Plain. (3) Warm, deep, thick.
TRẦM (chìm):
(1) Sink, be submerged, to disappear, be lost, destroyed, weaken, decline.
(3) To become quiet, still. (4) Heavy.
TẾ (qua, giúp):(1) To cross over, to give over. (2) A ford, a crossing-over
place. (3) To aid, to save, to help [‹~]. (4) To do, to finish, to
complete. (5) To increase.
TẾ ĐỘ (cứu giúp): “Aid and liberate." To guide deluded
sentient beings to their emancipation in the enlightened condition. To ferry
sentient beings across the sea of suffering to the “other shore.
TAI (điều không may): Calamity, misfortune, woe, evil, curse (vyasana, upadrava).
TIÊU CHỦNG (đốt hạt giống): A person who has
burnt the seeds of the possibility of awakening; a person who has committed
evil crimes. icchantika.
TIÊU NHA BẠI CHỦNG (mầm giống đã bị cháy, hư hoại): Same as.???. A person who has burnt the seeds of the
possibility of awakening; a person who has committed evil crimes.
icchantika.
TẤT (tột cùng): L [w] pi [p] bi4 [k] pil [j] hitsu To finish,
conclude. All, together.
TẤT CÁNH (tột cùng, rốt ráo): Lèí [w] pi-ching [p] bi4jing4 [k]
pilgyeong [j] hikkyou (atyanta). (1) Absolute, (2) Final, most, the limit.
After all, finally, in the long run. (3) Positively, decidedly, absolutely.
(4) Again, in conclusion (punar). (5) Necessarily. (6) Enlightenment. TẤT CÁNH BẤT SINH (tuyệt đối chẳng sinh diệt) #
TẾ (cúng):
(1) To sacrifice or make offerings to one's ancestors. (2) A festival; to
participate in a festival.
TƯ (riêng):
(1) Myself, I, me. (2) Personal; one's person; personal affairs; private affairs; secret, private, as opposed to public (Œư). (3) Concerning
one's personal benefit; selfish.
THẢI (tơ màu):(1) Figured, cloth; designed cloth. (2) Figured silk.
TỘI:
(1) Sin, crime, offense, fault, blame, misconduct. (2) To charge, to
sentence, to punish.
TRÍ (để, đặt):(1) To place, put, allow, grant. (2) To stop. To keep,
retain, install.
TRĂN (đến):
(1) The utmost, the highest. To reach to. (2) To collect; many.
TƯ (thêm, càng, nuôi dưỡng): More and more; increasingly; be
luxuriant; be ripe, fruitful. Increase; to nourish, to stir up, to excite.
TOÁI (bể nát):(1) Smash into tiny bits, pound, grind, pulverize. (2) Be
pulverized, smashed into particles.
TA (tiếng than thở): To polish, esp. jewelry. A metaphor for polishing one's
character.
TẬT (đau, bệnh, gấp, ghét):(1) Sickness, illness, disease; to get
sick. To worry, to suffer over. (2) Urgency, haste. Speed, velocity.
Quickly. (3) To hate; to be hated.
TRÍ (khiến cho, cho đến, tột cùng):(1) To cause, to
bring about; to result in. (2) To retire, to resign. (3) To extend to, to
apply to. (4) To send, to convey, to transmit. (5) Ultimate, exhaustive,
final.
TRÀ TỲ (hỏa thiêu): Cremation of a corpse, especially of a Buddhist monk
or nun. (2) The death of a Buddhist monk or nun. The reason that the first character has an unusual pronunciation is because this word was originally written with the characters Trà Tỳ, which is a transliteration of the Pali jhaapeti.
TÀO: See
Radical 73 plus seven strokes.
THÌN (giờ Thìn) # THẦN:(1) The fifth of the twelve celestial
stems in Chinese astrology; 7 to 9 a.m.; east-southeast; the dragon. (2)
Day; hour; morning. (3) The north star.
THUẬT (kể lại): To say, to narrate, to tell, to relate, to
explain. To transmit, receive and pass on; to clarify, to transmit.
THUẬT KÝ# THÀNH DUY THỨC LUẬN THUẬT KÝ (tên sách): Shu-chi - An abbreviation of the title of the Ch'eng-wei-shih lun shu-chi -Thành Duy Thức Luận Thuật Ký. Ch'eng wei-shih-lun shu-chi -Thành Duy Thức Luận Thuật Ký by K'uei-chi Khuy Cơ. 20 fasc., T 1830.43.229a-606c. (Commentary on the.???).
TÍCH (dấu vết):(1) Footsteps, tracks, traces, impressions,
marks. (2) Transmigration resultant of karma. (3) The results, or
after-effects of something, especially Buddhist teachings. (4) Teaching
classification Phán giáo.
THOÁI (lui) # THỐI:(1) To retreat, withdraw, yield,, decline, abate, go back,
fall back (antar-hita, cyuta, kheda). (2) To retire, go home. (3) To send
away.
THOÁI KHUẤT (thối lui, sụt lại): To backslide. The
faltering of the mind intent on enlightenment. To become weary of practice.
THOÁI CHUYỂN (lùi sụt):(1) To return. (2) To withdraw from
meditation. (3) To backslide; to fall back to a lower level of religious
practice.
TRUY (đuổi):
(1) To chase. To follow, pursue, overtake. (2) Escort, go back. (3) To trace
out, follow to the source; seek for. (4) To reflect on; to look back upon.
Introspective. (5) To press for payment; to extort; to annoy.
TRUY HỐI (hối hận về chuyện cũ): (kaukrtya).
Remorse, regret.
TỐC (nhanh):(1) Fast, quick, early, hurried. (2) To quicken, to speed up.
To urge. (3) To summon, to invite.
TỐC THÀNH (thành công nhanh): Quickly attaining enlightenment.
TỐC TẬT (nhanh chóng): Rapid, speedy, prompt, fast, quick.
TẠO (làm ra), THÁO (đến):(1) Make, produce, turn out, create. (2)
Raise, cultivate. (3) To compose literature. (4) To begin. (5) To reach to,
arrive to, go to, come to. (6) To become. (7) A time, a period.
THẤU (thông qua, xuyên qua):(1) Permeate, penetrate. (2) Be transparent, be thin,
be seen through, leave a gap.
THẤU THOÁT (giải thoát): Liberation. To become free from affliction.
Enlightenment.
TRỤC (đuổi):
(1) To chase after, to follow, pursue. (2) In order, in succession, one by
one. (3) Drive away, repel, expel. (4) To run; to round up. (5) According
to. (6) Accomplish, attain.
TRỤC VẬT VI KỶ TRỤC KỶ VI VẬT (đuổi theo sự vật mà cho đó là mình hoặc đuổi theo chính mình mà cho đó là sự vật): Since
oneself and all things are not different, when one pursues things s/he finds
the self; when s/he pursues the self s/he finds things.
TRỤC NGỮ DỊCH (dịch theo chữ): A literal, word for
word translation.
THỆ (qua, ra đi, chết): To go, to leave, depart, die.
THÔNG:(1)
Pass, pass through, penetrate, permeate. (2) Through, via, throughout, all
over, total, together with. (3) In T'ien-t'ai and some other teaching
classification systems, Thông (t'ung) means a common, or
“shared" teaching, that is understood by different types of
people. (4) In Hua-yen and related schools of Buddhist thought, Thông refers to the lack of boundary between absolute and relative Lý sự, or between individual phenomena Sự sự. (5) Following the Hua-yen understanding, Weonhyo -Nguyên Hiểu taught what he called Thông Phật giáo, or “Interpenetrated Buddhism" showing that when the Buddhist doctrines of the various schools are properly understood, there is no conflict between them. (6) The completely free and unhindered
functional ability of a buddha or a bodhisattva. Superhuman power; spiritual
power. (7) To translate or interpret.
THÔNG CỤC (toàn thể và cục bộ): “Universal and
partial." “Common and limited," etc.
THÔNG-ĐẠT (thấu suốt):(1) To connect. To penetrate, pervade, pierce,
permeate. (2) To reach the end; finish. (3) Piercing perception by one's
faculties. (4) The consummation of wisdom. (5) To understand perfectly;
awaken to; to see to the bottom of.
THÔNG-ĐẠT VỊ (đơn vị Thông-Đạt trong Duy thức): The 'stage of proficiency.' The third among the five stages of Consciousness-only practice as outlined by Vasubandhu in his Thirty Verses on Consciousness-only. Penetration into true reality after the completion of the prior stage -Gia Hạnh Vị. Directly after the highest worldly wisdom has been produced, the wisdom of no outflow -Vô Lậu Trí is produced. This is also called the 'path of seeing' - Kiến Đạo in other schools of Buddhism. This is the stage at which the wisdom of awakening is first produced. It is usually considered to be at the time of entry into the first of the 'ten stages' -Thập Địa.
TOẢN HỎA (mồi lửa): To make a fire by rubbing two sticks
together.
TRƯỜNG (dài), TRƯỞNG (lớn):(1) Long, (of space or time) (2)
Excellent, great. (3) To grow, to increase. (4) Old, senior. To show respect
for age.
TRƯỜNG DẠ (đêm dài): A long time (of abiding in ignorance).
TRƯỜNG HÀ (sông dài): A long river such as the Ganges or Yangtze.
TRƯỜNG HÀNG (thể văn xuôi trong kinh Phật) ¹ TRÙNG TỤNG (thể văn vần): (cuurnika). The prose sentences of the
treatises and suutras of Buddhism. In contrast to the verse.
TRƯỜNG QUỲ (quỳ thẳng): To kneel down for a long time. To
kneel supported by the toes of both feet.
TẾ (mé, ranh giới):(1) Time occasion, when. (2) Side, edge, verge,
boundary. (3) Very, exceedingly; extremity. Origin, end.
TÙY (theo):(1)
To follow, to accord with. To go along with. To depend upon, to give in to.
(2) Accordingly. (3) Leg. (4) A Chinese kingdom during the period of Spring
and Autumn. (5) A symbol for one of the I-Ching hexagrams. (anugama,
anubandha, upagama, anukuula). (1) In accordance with, according to; in
response to (an opportunity or situation). (2) Taking one (from two or
more). (3) Option, pleasure, discretion. (4) The stage of breath counting
meditation, where the breath accords with the intent. (5) A technical term
in Buddhist logic.
TÙY PHẬN (theo khả năng):(1) According to (one's) allotment.
According to the part assigned or expected. (2) The limit of one's ability
according to the qualities and capabilities they were born with.
TÙY PHIỀN NÃO (phiền não nhỏ gồm 20 loại theo Duy Thức) # TÙY HOẶC: (upakle`sa). The twenty secondary (or 'associated') defilements as set forth in the Yogaacaarabhuumi-`saastra. Also called ç¬f. In the Abhidharmako`sa-bhaasya, there are two meanings to this term, the first being the meaning of all defilements. This entails regarding all afflictions as arising afterwards in relation to the mind. The second is the meaning of these defilements as “outside" the six primary defilements, that is, as “branch" defilements. In Abhidharma these are dissipation-Phóng Dật, laziness-Giải Đãi, no-faith -Bất Tín (pu-hsin), depression-Hôn Trầm, flightiness -Trạo Cử, no conscience -Vô Tàm, and no-shame -Vô Quý, anger -Phẫn, concealing -Phú, stinginess -Xan
(ch'ien), jealousy -Tật,,, vexation -Não, harm-Hại, resentment -Hận, flattery -Siểm, deception -Cuống, haughtiness -Kiêu , torpor, and remorse, totalling nineteen.{n} In the doctrine of the Fa-hsiang school, this term refers to the twenty defilements other than the 'six great afflictions' i.e., the six primary defilements. In Fa-hsiang theory, these twenty are divided into three groups. The first group, containing the ten lesser afflictions includes anger -Phẫn, resentment -Hận, vexation -Não, concealing -Phú, deception -Cuống, flattery -Siểm, haughtiness -Kiêu, harming -Hại, jealousy -Tật, and stinginess -Xan. The group of middling secondary defilements includes no conscience -Vô Tàm, and no-shame -Vô Quý, and the greater secondary afflictions include no-faith -Bất
Tín, laziness -Giải Đãi, dissipation -Phóng Dật, depression -Hôn Trầm, flightiness -Trạo Cử, forgetting -Thất Niệm, incorrect knowledge -Bất Chánh Tri, and scattering -Tán Loạn (san-luan).
TÙY THỦ (thuận tay, không lưỡng lự): (1)
Continuing after. (2) At once; while the hand is in; without hesitation;
freely.
TÙY PHƯƠNG (tùy theo hoàn cảnh, điều kiện): (1)
According to. Adapting to circumstances; adapting to any place one is in.
(2) From whatever direction.
THÙY MIÊN (tiềm ẩn): (1)
Temperament, disposition, tendency, inclination. (2) Bad tendency, evil
inclination. Especially refers to evil inclinations lying within one's mind
which do not manifest in one's present behavior. The dormant, or latent
capacity of defilements. The latent or dormant condition of defilements. (3)
A synonym for defilement or affliction. (4) In the later writings of the Sarvaastivaada school, the term was defined with the three meanings of Tùy tăng (increasing in strength), Tùy gia(concomitant with marks) and Tùy phược (binding). They furthermore gave a number of lists of defilements, such as “six defilements," “seven defilements," etc. (anu`saya) (5) In Consciousness-only theory the term
refers to the defilements which lie dormant in the aalaya-vij~naana in the
form of seeds or habit energies. (naka p="812c") Soothill says
“Yielding to sleep, sleepiness or drowsiness, comatose. One of the
kle`sa, or temptations; also used by the Sarvaastivaadins as an equivalent
of kle`sa; by the Consciousness-only school as the seed of kle`sa.”
TÙY HÀNH: (1)
Complete (undefiled) accordance with reality. (2) To completely assimilate
the precepts.
TÙY THUẬN (thuận theo): (anusaarin,
anuruupa, anuga, anukuula). (1) To “practice," but not a practice
with a conception of gradual accumulation or advancement towards a goal, but
“practicing enlightenment by being in, enlightenment;" thus often
translated “follow," or “accord with." (2) Compliance,
accompaniment, obedience, subordination. (3) Fit, agree with. Mutual
accordance. (4) Obedience to the Buddha.
TÙY THUẬN BÌNH ĐẲNG THIỆN CĂN (Hồi hướng thứ 6 trong Thập Hồi hướng): The
sixth of the 'ten dedications of merit' of the path of bodhisattvahood. The
stage of practicing the virtues of the middle path of no-outflow, and seeing
that good and evil are not two.
TÙY THUẬN TRÍ (trí tùy thuận):
See.??? (Radical 181).
TÙY THUẬN ĐẲNG QUÁN NHẤT THIẾT CHÚNG SINH (Hồi hướng thứ 7): The
seventh of the 'ten dedications of merit' of the path of bodhisattvahood.
The stage where one sees that the good and evil actions of all sentient
beings are not different.
TẬP (góp lại, tụ, gom lại):
(1) To gather; be gathered, be collected, congregate, swarm. (2) Collection,
gathering, meeting. (3) Equal, equalize; to adjust. (4) To compile, to edit.
(1) To gather, collect, assemble (sa.mcita, upacaya). (2)
“Arising" of phenomena as the source of suffering--the second
noble truth (samudaya). (3) “Outflow “or defiled dharmas
(aasrava-dharma). (4) Attachment.
TẬP ĐẾ (chân lý thứ hai trong Tứ đế): The
Noble Truth of the arising of suffering (samudaya).
TẬP LƯƠNG LUẬN (tên sách):
Chi-liang lun -The Pramaa.nasamuccaya, written by Dignaaga (ca. 400-480). A
work that re-explains causation theory and logic through Consciousness-only
theory. See.??? pp. 146-148.
TUY: Even
if, even though, although. Supposing, though, still. A disjunctive
conjunction.
TUY NHIÊN: Although,
notwithstanding, however. Although it is like that..
TẠP: (abhuuta-parikalpa).
(1) Discrimination. (2) To be mixed; to mix (sa.msrsta, vimi`sra), be
confused, jammed up. (3) To combine, put together. (4) Complicated,
troublesome, annoying, impure. (5) to gather; all; altogether. (6) Various,
sundry.
TẠP TÂM LUẬN # TẠP A TỲ ĐÀM TÂM LUẬN (tên sách): T.
vol. 28, 1552.
TẠP NHIỄM (đủ thứ nhiễm ô, dơ bẩn): “Defiled."
A reference to all defiled existences (elements -@), including the qualities
of good, evil and neutral. (sa.mklesa)
TẠP A TỲ ĐÀM TÂM LUẬN (tên sách): Tsa-a-p'i-t'an hsin lun -Eleven fascicles, T 1552.28.869-943. Written by Pháp Cứu ( Fa-chiu) Dharmatraata. Trans by Tăng già Bạt Ma et. al.
TIÊU (bầu trời): (1)
Heaven, sky. (2) Sleet. (3) Cloud(s). (4) Night. (5) Extinguish.
TIÊU NHƯỠNG (trời đất): Heaven
and earth; two completely different things.
THANH (xanh da trời): Blue; blue-green. Turn green.
TĨNH (yên lặng) # TỊNH: (1)
Still, motionless. Quiet, silent, serene, peaceful. (2) Quietude, peace. One
of the Sixteen Active Aspects of the Four Noble Truths (`saanta).
TỊNH HUỆ (trí huệ thanh tịnh): Wisdom
based on tranquility. The wisdom of emptiness.
TĨNH TỌA (ngồi thiền): “Quiet
sitting." Sitting in meditation with a stilled and focused mind.
TĨNH LỰ (ngồi thiền): (dhyaana).
'Concentration,' 'meditation.' To concentrate the mind; to make the mind
single-pointed.
TU (nên): (1)
To wait, to expect. (2) Necessary, must; should be. (3) A moment, an
instant, a split-second. (4) To be late. (5) Transliteration of foreign
sounds “su." (6) To employ, adopt or accept a certain theory or
doctrine.
TU DU (phút chốc): (1)
An instant, a moment, a split-second.
TU DI SƠN (núi Tu Di): A
transliteration of the Sanskrit Sumeru, also translated into Chinese as
.???. In Buddhist cosmology, a towering mountain at the center of the
universe. It is in the center of a great ocean, on a golden wheel, and it
rises 80,000 yojana above sea level. It is surrounded by nine mountains and
eight seas. The sun and moon circle around it, and the 'six destinies' and
various heavens are around and above it. On its peak is Traayastrim`sa
Heaven, where Indra lives.
TU BỔ ĐỀ (tên người): Subuuti,
one of the Buddha's ten great disciples. He is the principal interlocutor of
the Praj~naapaaramitaa suutras, in the discussions with the Buddha of
“all is empty.”
TU ĐÀ HOÀN # NHẬP LƯU # CHÍ LƯU: A transliteration of the Sanskrit srota-aapanna, translated into Chinese as Nhập lưu and Chí lưu, usually rendered in English as “stream-winner" or “stream-enterer." It is the first of the four fruits of the `sraavaka path, which eventually leads to the level of arhat. The practitioner succeeds in breaking the deluded view of the three worlds, and pushing his/her own karmic flow clearly onto the path of enlightenment.
THUẬN: To
follow, accord with, be obedient to, go along with, to obey, to agree.
THUẬN CẢNH:
The objects that are agreeable to oneself, thus causing delusion and
affliction.
THUẬN NHẪN: (1) One of the “five tolerances" -Ngũ nhẫn. (2) The
fourth, fifth and sixth of the ten bhuumis.
TỤNG (đọc lớn, ngâm nga): (gaathaa).
(1) To praise, laud. (2) Poetry, verse. (Å) The verse of the suutras, praising the Buddha. Same as Kệ. A style of Sanskrit and Pali poetry.
THỦ (đầu, trước tiên): (1)
Head, neck, hair. (2) Beginning; the first, to start; the starting point.
(3) leader, chief, captain, foreman. (4) Pivot, main point, key. (5) A
counter for verses. (6) To come forward; to confess guilt.
THỦ ĐỔ MẠT NA (tên người) # TỊNH PHẠN VƯƠNG:
See 85-8 Tịnh Phạn Vương.
THỦ LĂNG NGHIÊM (âm của Suramgama) (một loại định): A transliteration of the Sanskrit `suuramgama, 'heroic valor;' translated into Chinese as Kiện Tướng, Kiện Hạnh and Nhất Thiết Sự Cánh. A type of samaadhi which destroys all sorts of afflictions. The efficacy of this samaadhi is discussed in the Thủ Lăng Nghiêm Tam Muội kinh `Suurangama-samaadhi-suutra, especially on T vol. 15, pp. 631a-b.
THỦ LĂNG NGHIÊM KINH (tên sách): Shou-leng-yen ching -The `Suuramgama-suutra. The two fascicle translation done by Kumaarajiiva, is entitled -Phật Thuyết Thủ Lăng Nghiêm Tam Muội kinh (T 642.15.629-644). It is related in content to the Hua-yen Suutra, Vimalakiirti-nirde`sa-suutra and the Lotus Suutra. A 10 fascicle translation was done by Pramiti -Bát Thích Mật Đế of the Tang dynasty ; T 945.19.106b-105b, which has the full title of Đại Phật Đỉnh, Như Lai Mật Nhân, Tu Chứng Liễu Nghĩa, Chư Bồ Tát Vạn Hạnh Thủ Lăng Nghiêm kinh. However, many early Fa-hsiang scholars and modern scholars such as Mochizuki say that this version is not a translation but a text that was originally written in China.
THỦ LĂNG NGHIÊM TAM MUỘI KINH: Shou-leng-yen
san-mei ching-The `Suurangama-samaadhi-suutra. (T 642.15.629-644) An East
Asian Mahaayaana suutra. (incomplete).
TỈ # TỶ (Mũi):
The nose.
TỈ CĂN (Mũi):
(ghraana-indriya). One of the five (or six) faculties. The basis of the
olfactory consciousness. That which by connection with objects of smell
gives rise to perception of smell.
TỀ (bằng):(1) To adjust, to line up, to straighten up, to put in
line, to equalize. (2) Even, regular, uniform. Alike, equal, similar, the
same. (3) In the Classics, this ideograph is often used interchangeably witâV,
especially when referring to the religious meanings of fasting, worship and
purification, etc. (4) The lower edge of a mourning garment.
TRAI (chay):
(1) [zhai, chae, sai] Abstention from food and drink as ritual purification;
esp. for mourning purposes. (2) To restrain oneself; to fast, cleanse,
purify. (3) A room; a house. (4) A study-room. (1) Abstain, refrain, eschew.
To observe the precepts; maintain moral discipline. (uposadha, posadha). (2)
A general term for Indian religious ceremonies. (3) To repent of one's
crimes, to purify one's words, thoughts and actions. (4) For Buddhist monks
and nuns, the noon meal; pre-lunch, lunch. (5) The meal taken at Buddhist
ceremonies.
TRAI PHÁP (Phép ăn chay):(1) (uposadha) Maintenance of moral discipline. (2) The
decision (in Buddhist monastic practice) not to eat again after the noon
meal. (3) To fix one's appearance neatly.
TÂY (hướng Tây):(1) West, Westerly. (2) The West. (3) In traditional Chinese
cosmology, the West is associated with Autumn among the four seasons, with
metal of the five elements, with white of the colors.
TÂY THIÊN (Aán Độ thuở xưa) # THIÊN TRÚC:(1) Literally,
“Western Heaven." (2) India Thiên Trúc, Aán Độ.
TÂY CÀN # TÂY
THIÊN: India.
TÂY MINH PHÁP SƯ (tên người): Hsi-ming fa-shih. See 31-10 Weonchug - Vân Trắc.
THÂN (gần gũi):(1) The feeling of intimacy, affection. (2) A
relative, friend, family member. Close disciple. (3) Near to. (4) Self-, in
person. To do or experience personally.
THÂN SỞ DUYÊN (đối tượng gần nhất): shinshoen
According to Consciousness-only theory, a close object appearing within the
object that arouses the mental functioning of the subject. A way of
describing this object as the direct object of the subjective aspect. The
complement of.
THÂN GIÁO (dạy kèm): “(One) intimate with the teachings." A monk
or priest.
THÂN GIÁO SƯ (thầy dạy kèm): A teacher who imparts the precepts and/or
intimately guides the student (upadhyaana).
THÂN CẬN (gần gũi):(1) To become familiar (intimate) with; become
close. (2) An intimate friend.
THÁC (giao phó):
(1) To entrust to; to entrust with. (2) Make a pretext of, make a pretense
of. (3) Allow near, bring near. (4) Depend upon.
THIẾT (đặt ra): Set up, establish, arrange, institute, spread, suppose. Prepare,
provide. Organize, enact, lay down rules.
THIẾT LỢI LA # XÁ LỢI LA # XÁ LỢI: A transliteration of the Sanskrit `sariira. The remains of a Buddha or other great sage. More commonly transliterated as Xá Lợi La (she-li-lo) or Xá Lợi.
TRÁ (giả dối): To lie, deceive. Falsehood, deception, fake.
THI (thơ):
(1) Poem, poems, poetry. An ode. (2) A reference to the Book of Odes S, one
of the major classics of ancient Chinese literature.
THUYÊN (giải thích đầy đủ):(1) (Furthest) extent.
(2) Explain (in detail), expound, discourse upon. (3) Reveal, unveil.
THOẠI (lời nói):(1) To talk, speak, tell, relate, tell a story. (2) A
talk, a discussion, a story.
THOẠI ĐẦU # CÔNG ÁN (một câu nói để tham cứu): The 'pithy phrase' of a kouan. The main phrase of a kouan
that is the object of meditation.
THUYẾT (nói):
(1) To say, to tell, explain, teach, talk, explicate, clarify, lecture. (2)
Words, opinion, explanation, teaching, thesis. (II.) yue. (1) To be glad, to
be happy; to like, to enjoy. (1) Explain, interpret, illustrate, teach.
Relate teachings (de`sanaa, de`sita, dharma-de`sanaa). (2) Expression,
description, narration (apade`sa). (3) Hypothesize, assume (praj~naapyate,
vikalpayati, icchati). (4) To give testimony of the scriptures.
THUYẾT NHẤT THIẾT HỮU BỘ (tông phái cho rằng tất cả đều có): The Sarvaastivaadin school,
which was known for their belief in the inherent existence of phenomenal
objects.
THUYẾT PHÁP (dạy về giáo pháp): (dhaarmii-kathaa). Exposition of the
teachings (dharma). The explanation, to people, of Buddha's words and true
principle of Buddhism, using various methods.
THỆ (thề): An oath, a vow. To take an oath; to swear.
TƯ TUÂN (thưa hỏi):(1) To consult, to question, to ask. To seek an
answer.
TƯ VẤN (hỏi han, xét hỏi): Question, inquiry,
investigation, examination.
TẠ (xin lỗi, hết):(1) To thank; be grateful for; thanks. (2) To
decline. (3) Confess faults. (4) To die, to fade. (5) A surname.
TRÍCH (khiển trách):(1) Condemn, blame, censure, charge, accuse,
criticize. (2) To err, to commit a crime.
THỨC (biết, phân biệt):(1) To know, be aware of, cognize,
discern. (2) Consciousness, knowledge, awareness. Conscious mental function
(vij~naana). The function of the six faculties perceiving the six objects.
Often synonymous with.??? (hsin) and.??? (i). It is one of the five
skandhas, and the third of the twelve aspects of conditioned origination.
THỨC UẨN # THỨC ẤM (một trong ngũ uẩn):
(vij~naana-skandha). The aggregate of consciousness. One of the five
skandhas. The cluster of the elements of existence that are unique as
functions of consciousness. The sixth consciousness. In Abhidharmako`sa
theory six elements are included in this skandha, while in
Consciousness-only theory, the eight “mind-king" elements comprise
this cluster.
THỨC BIẾN VÔ VI (chân lý đã bị khái niệm hóa. Chân lý qua cái nhìn tương đối): The 'conceptualized
unconditioned'. The unconditioned true reality is only known by Buddhas.
Other people, no matter how deep their understanding, have a view of reality
which is created by their mistaken consciousness. In contrast to this is
which is the reality of the true expression of the dharma-body of the
Buddha.
TÁN (ca tụng):(1) To praise, admire. (2) A translation of the Sanskrit
stotra, a literary work that praises the Buddha's actions and merits. (3) To
extend hospitality.
TÁN THÁN (ca tụng, khen ngợi):(1) Praise, admiration (stotra,
upade`sya). (2) Praising the virtues of a buddha or bodhisattva. One of the
five teachings of mindfulness taught by Vasubandhu, one of thee Five Correct
Practices taught by Shan-tao to gain rebirth in the Pure Land.
TƯỢNG (con voi, hình tượng):(1) Elephant. (2) To resemble, to
imitate, pattern after, symbolize. (3) Form, shape, image sign.
TRINH (chính
chuyên):(1) Right, correct, exact, true ; unchanging. (2) To divine,
to assess, determine. (3) The bottom three lines of an I-Ching hexagram [
“inner trigram"].
TRÁCH (làm cho tròn, trách mắng):(1) To upbraid; to correct. (2) To
demand, to ask from; To punish. (2) Duty, responsibility. To lay charge
upon.
THAM: To desire, to crave, to want. (raga). Desire, greed, craving, 'covetousness'. In the Fa-hsiang school, one of the six primary defilement elements, in the Abhidharmako`sa-bhaasya, one of the six undetermined elements. Also Tham ái (t'an-ai) and Tham dục (t'an-yu"). The mental action of attaching to objects and situations that one finds to be compatible to one's own disposition.
THAM ÁI (lòng tham nặng về tình cảm): Desire, thirst, craving,
covetousness, attachment.
THAM DỤC (lòng tham nặng về vật chất): 'Desire,''covetousness,' 'greed.' To greedily seek after that which one desires. The mental state of dissatisfaction even after gaining that which one desires. Desire of immeasurable depth. Greed for fame and self-benefit. All of which can be simply called The 'most basic cause of suffering.' One of the 'three poisons' -Tam độc.
TƯ (của cải, giúp đỡ, khả năng): (1)
Property, wealth, possessions. (2) To aid, to assist, to rely upon. (3)
One's disposition, natural gifts. (4) A disciple.
TƯ LƯƠNG (của cải và lương thực): (sa.mbhaara) Preparation, accumulation, nourishment; raw materials, provisions, endowment. The good roots and meritorious virtues that are the basis of practice. Also see next Tư Lương Vị(tzu-liang-wei).
TƯ LƯƠNG VỊ (địa vị chuẩn bị lương thực): The 'stage of accumulation'. According to the
Consciousness-only school, the stage where the “raw materials" of
merit and wisdom are gathered for practice. This rank includes the first
thirty stages of bodhisattva practice, and is said to require one
incalculable eon of practice. A preparatory stage for later genuine
practice.
TƯ DUYÊN (những món cần có để tu như thức ăn, áo quần và chỗ ở):External supportive conditions,
especially those conducive to the cultivation of the Tao. This refers to the
support from others in terms of food, clothing and shelter. (naka
p="547b")
TẶC (giặc, ăn cướp, kẻ thù):(1) A thief, a
robber, brigand, criminal. (2) A traitor, a rebel, an insurgent, a mutineer.
An enemy. (3) To destroy, steal, rob, kill, bully, inflict harm. (4) A monk
with a biased habituated mind. (5) An impeccable Zen master, who snatches
delusion and attachment from his student.
TÂN (khách):
(1) A visitor, a guest. (2) An honored guest. (3) To guide, to lead. (4) To
follow, to go along with.
TIỆN (hèn, rẻ):(1) Humble, base, mean, lowly. Low-minded, despicable, cheap.
(2) Despise, condemn, spurn, scorn, disdain. (3) A base person.
THÚ (hướng về):(1) Destination, destiny. (2) To advance quickly, to
hasten to. (3) Bias, tendency. (4) Import, meaning, contents, gist, aspect,
tone.
THÚ HƯỚNG (chí hướng, mục tiêu):(1) To proceed towards,
become; to face one's goal. Inclination. (2) Plan, idea, device, plot,
intention.
TÚC (chân, đủ):(1) A leg, foot; the leg or foot of a chair, etc. (2) Be
enough, be sufficient. (3) To make it be enough or sufficient; to add to,
increase.
TÍCH (vết):(1) Mark, print, trace, track, evidence. (2) Remains,
effects. (3) To follow up, to search out.
TIỂN (dẫm lên, theo):(1) To tread on, to step, to trample. (2) To do;
to carry out, go through with. To fulfill a position. (3) Harm, hurt,
injure, damage. (4) To be in a row; lined up.
TUNG (dấu chân):(1) Footprint, track. (2) Trace, remains, clue. (3) Release,
give out, emit.
THÂN (cơ thể):(1) The body, especially in contrast to the mind. (2)
Person, life, container. Myself, I, me.
THÂN QUANG (hào quang phát ra từ thân thể của Phật hay Bồ tát):
(1) The light that issues forth from the body of a buddha or bodhisattva; an
aura. (2) The light around the body of a Buddhist image.
THÂN TÂM (
(thân và tâm): 'Body and mind.' In terms of the five aggregates,
'body' is the aggregate of materiality, while 'mind' is feeling, perception,
habituation and consciousness.
THÂN CĂN (cơ thể): (kaaya-indriya). One of the five (or six)
faculties. The basis of tactile consciousness. That which by connection with
objects of touch gives rise to perception of touch. Organ of tactile
perception.
THÂN TƯỚNG:
(1) (lak.sa.na, alabdha-aatmaka) The special characteristics of a body,
especially those characteristics of the body of the Buddha that are called
The '32 marks of the buddha-body.' (2) Corporeal form.
THÂN KIẾN (cho rằng thân này thật có): (satkaaya-drsti).
The 'view of the self as real.' The attachment to the view that there is a
real self in the body and the mind, as well as the attachment to the view
that these things are possessed by one. The view that there is a real self,
an ego, and mine and thine.
TRUY (xe chở đồ đạc): A cart, a wagon, a van.
TRUY TRỌNG (hành lý đi xa): The baggage carried by someone who
is on a trip.
TIẾN (tới): i [w] chin [p] jin4 [k] jin [j] shin (1) Continue,
advance, go, go forward, go up, improve, overcome, excel. To push forward.
TOẠI (hoàn thành, bèn): Comply with; to follow, to proceed to, to prolong. To
complete, to accomplish, attain. Consequently; and then; thereupon, next.
TUÂN:(1)
Follow, accord with, obey, learn. Keep, preserve. (2) To lead, be at the
head of.
TRÌ:(1)
Late; slow, go slowly. Leisurely. (2) Be late, to delay, tardy. (3) To wait;
to look for.
TRÌ ĐỘN:
Slow, sluggish, inert, dull.
THIÊN:(1)
Move, transition, change, go away. To remove, to shift.
THIÊN-LƯU:Transient.
To pass. That which moves and changes continuously. This is one meaning of
the ideograph.???
TÀ :(1)
Wrong, mistaken, incorrect, evil. (mithyaa, asat). (2) Mistaken views. See next Tà Kiến.
TÀ MỆNH:
(1) Wrong (evil) livelihood. Making a living in an immoral way
(mithyaa-aajiva). (2) A term describing the situation of a monk or nun
making a living by divination, astrology, using his/her keen wit, flattery,
magic, etc.
TÀ MỆNH NGOẠI ĐẠO : Non-Buddhist philosophy which condones
the making of one's living by immoral means. See prior entry.
TÀ KIẾN:
(mithyaa) 'Erroneous view.' One of the 'five wrong views' in the doctrine of
the Fa-hsiang school, also, one of the 'ten confusions.' The false view that
ignores the principle of cause and effect. Even though all false views
differ from the true principle, the false view of disregarding the principle
of cause and effect is the most dangerous, because it destroys the
foundations of morality.
TRÌNH-ĐẠO- TRUYỀN (tên người): Jeong Tojeon(Sambong ; 1342-1398).
A major opponent of Buddhism at the end of the Goryeo period. He was a
student of Chu-hsi thought and made Ch'eng-Chu Neo-Confucian philosophy the
basis of his anti-Buddhist polemic, criticizing Buddhism as being nihilistic
and antinomian.
TÚY (say):
Get drunk, be intoxicated. Be deluded, confused.
THÁI NỮ (cung nữ):(1) A lady-in-waiting; court lady. (2) A goddess;
nymph.
THÍCH (giải thích, họ):(1) To explain, to interpret. (2) A
commentary that explains the meaning of a suutra or a `saastra (nirde`sa).
(3) The explanatory part of a work, as opposed to the main text or a verse.
(4) Used for transliteration, such as `sakra, `sakya.
THÍCH-ĐỀ- HOÀN-NHƠN # ĐẾ-THÍCH:;: A transliteration of the Sanskrit `Sakrodevaanaam Indrah. The Vedic God Indra, also written éçעV. In Buddhism he is a protector of the dharma.
THÍCH PHẠM HỘ THẾ (ĐẾ THÍCH và PHẠM THIÊN bảo hộ thế gian): `Sakra Heaven, Brahma Heaven Hộ Thế Tứ Thiên Vương (fan-t'ien) and World-protecting Kings' Heaven.
THÍCH LUẬN: A treatise that explains a suutra.
TRỌNG (nặng):(1) Heavy, solid, grave, deep. (2) To place value on, to
treat with respect. (3) A burden, baggage. (4) To pile up; again, over,
repeat(edly). (1) A serious crime; a crime that causes one to fall into
hell. (2) To honor, respect, esteem, prize. (3) To repeat, again. (4) A
counter for things piled up (i.e.,4 levels, etc.) (5) To be bound by
defilement. (6) Heavy, important, weighty.
TIÊU (chảy ra, mất đi):(1) Melt, dissolve, fuse, cast
(iron). (2) Conquer, overcome, surmount. (3) Pass away, cancel, finish.
TIÊU KIM (lọc vàng, tu hành): 'To smelt gold.' A metaphor for religious
practice, which purifies and discloses the real person.
THÁC (lầm):(1) To mix, to put together; to confuse. (2) Wrong,
mistake, blunder, be at fault, err. (3) Facing, opposite. (4) A grindstone;
to polish. (5) To place, to put by. (6) To stop, to settle down.
THÁC LOẠN (lầm lẫn): Confused, mixed up, complicated.
THÁC TỒNG (xen lẫn): Complication, confusion. To mix up, to mix
together.
THÁC HÀNH LIỆT (đi vòng vòng): To go in circular rows, round and
round.
TRỪ:
(1) To remove, take out. (2) to do away with, get rid of, to clear away,
cleanse. (3) to govern, to fix.
TRỪ DIỆT: To get rid of; quell, remove and destroy (apagama,
pra`samana).
TRẦN (sắp đặt):(1) To arrange, to spread out. (2) To make
a statement; to make a plea. State, relate, explain. (3) A long time. Stale,
as eggs, fruit, etc. (3) Seasoned, as wine. (4) Expose. (5) Ancient Chinese
state in what is now central Hunan. (6) A battle.
TRẦN NGÔN (nói): To say, speak.
TRẦN-NA (tên người): Sanskrit Dignaaga, Pali Dinnaga. 480-540. Lived in Andhra in Southern India and was in the dharma lineage of Vasubandhu. He wrote the Nhân Minh Chánh Lý Môn Luận -Nyaayadvarataka-`saastra: “Treatise on Entering the True Principle of Causal Logic"), establishing the New School of Hetu-vidyaa. By establishing the three characteristics of cause on the nine possible combinations of like and unlike, by converting the old five-part syllogism into a three-part syllogism, he changed Buddhist logic from the analogical method to the deductive method, giving it a completely different logical basis. Also, in the field of Consciousness-only theory, he developed the theory of the three aspects of consciousness: subjective, objective and self-witnessing.
Among his works are the one fascicle Quán Sở Duyên Luận, the Chưởng Trung Luận, the Vô Tướng Tư Trần Luận, and the Thủ Nhân Giả Thuyết Luận. Dharmapaala was a later transmitter of his tradition.
TẦN BÀ SA LA (tên vua): Bimbisaara, the king of the ancient kingdom of Magadha, who lived in Raajagraha -Vương Xá Thành. He became a disciple of `Saakyamuni and a staunch supporter of the sangha.
THỰC (ăn):
(1) To eat; to eat and drink (2) To feed others. (3) Food, rice.
TỦY:
Marrow, pith. Vital point, vital area.
THỂ (cơ thể, thể chất, bản thể):(1) The body
(gaatra). (2) The substance, or essence of something, The thing in itself.
The thing in itself, distinct from its function (aatman). (3) Essence,
substance, original nature (eka-artha). (4) Among the Three Greatnesses,
the Greatness of Essence. (5) Basic quality. (6) Understanding. (7)
Experience. (8) Original intention.
THỂ KHÔNG (bản thể vốn là chơn không): 'Essential
emptiness.' The complement of 'analytical emptiness' Emptiness understood
through the immediate apprehension of all existence being originally devoid
of self-nature.
THỂ KHÔNG (bản thể vốn là chơn không): The apprehension
of the essential emptiness of existence. The realization that the original
essence of all things produced by causes is empty, just as it is. The
complement of 'analytical emptiness.' Considered to be a 'Mahaayaana view.'
THÔ:
Rough, coarse, crude. gross. Same as Thô.
THÔ SẮC (vật chất thô): Gross form; physical material.
THÔ:(1)
Rough, coarse, rude, unrefined. (2) The body. (3) Grossly manifest
defilements.
TRÙNG (côn trùng, sâu bọ):(1) Bug, insect, worm, snake. Those animals which are
outside the categories of human, mammal, birds and fish. (2) An insect or
snake bite.
THUẬT:
(1) A means, way, method. (2) Technique, skill, art, craft. (3) A plan, an
artifice, trick. (4) Magic, witchcraft.
TRỤC (trục xe):(1) Axis, axle, spindle, shaft. (2) A roller for a
scroll.
TÁI # TẢI (chở, bắt đầu):(1) To overcome,
surpass. (2) To ride (on a vehicle). (3) To carry, transport. (3) Receive,
accumulate. (4) Baggage, luggage. (5) To fill up. (6) To go, to do, to
finish up. (7) To begin. (8) A text; to write down.
TRỞ (ngăn):
(1) Separate from (2) Prevent, stop. Obstruct, impede, deter, resist. (3) To
worry about. (4) To doubt. (1) Corner, nook, bend, turn. (2) A hill, a
knoll, a slope. (3) The foot, bottom, base of a hill. (4) A river bank; a
shore. (5) Flatter, adulate, brown-nose. (6) Turn, bend. (7) Lean on, depend
on. (8) A negative reply. (9) Transliteration of Sanskrit and Pail a sound.
TUYẾT PHONG NGHĨA TỔN (tên người): Hsu"eh-feng I-ts'un(822-908). Also known as Chân Giác Đại sư. The dharma heir of Te-shan Hsu"an-chien -Đức Sơn Tuyên Giám. He lived in Fukien and had a large following among royalty and commoners. One of the hallmarks of his teaching was his emphasis on “mind-only." His dharma successor was Sư Bị.
TỪ (chữ ghép):(1) To say, tell. (2) Words, text, sentences.
TỤNG (đọc lớn tiếng):(1) To recite, chant, read aloud. (2) Say,
teach, explain.
THỈNH (mời):(1) Ask, request, invite, beg, solicit, pray for. (2) A
request, a wish. (3) To receive.
TÀI (tiền của): Money, wealth, assets, property
TỪ (chữ kép, từ chối):(1) Word, term, expression,
sentence, speech, phrase. (2) Statement, opinion, reason, explanation,
message, instructions. (3) To say, to speak, to explain, to talk, to
request. (4) Refuse, decline, deny, resign, leave. To shirk, to make
excuses.
TRẤN (làm cho yên):(1) To calm, quiet, still; calm down, stop. (2) To stroke,
rub gently. (3) To press down, repress. (4) To ward off evil influences, to
guard.
-ooOoo-