VÂN VÂN (Vân
vân):(1) And so forth.. (2) Marks the end of a citation.
VÂN HÀ ( Cớ sao, vì sao, tại sao?): Why is it? Why (what) do you
think? (katham-krtvaa). This form is usually used by a person of higher
status directing a question at a person of lower status.
VỊ ( Địa vị, tầng bậc):(1) Condition, rank,
place, grade, a seat, a position. Status (da`saa, avasthaa). (2) To put
into, or to be put into a (proper) position. (3) Situation, location. (4)
The condition of enlightenment. (5) The position of the ruler.
VỊ CƯ (vị trí, chỗ ở): Position; abode.
VĨ ( lớn lao):(1) Great, excellent, remarkable, admirable,
extraordinary, famous. (2) Greatness. (3) To be conceited.
VỊ (mùi vị, có ý nghĩa):(1) Taste, flavor. (2) To taste. (3)
Inclination, tendency. (4) Feeling, atmosphere. (5) Reason, meaning.
VỊ CẢNH (đối tượng của vị giác):
'taste.' One of the five classes of sense objects. The object of the
gustatory faculty that is discriminated by the taste consciousness.
VỌNG (láo, không thật, lầm lẫn):(1) To lie. Falsity. (2) A term
for the dependently arisen nature and the imagined nature which is attached
to. (3) Mistaken, arbitrary. (amusita)
VỌNG TÂM (tâm phàm phu) ¹ CHÂN TÂM (tâm Phật):(1) Deluded mind;
defiled mind; a mind that gives rise to error. (2) Deluded or attached
thought. (3) Incorrect mind; the mind incapable of apprehending the original
essence of things.
VỌNG TÌNH (những mê chấp): That which is falsely discriminated
(vikalpita). Mistaken emotions, feelings or discernment.
VỌNG TƯỞNG (những tư tưởng sai lệch); nghĩa tối hậu: chỉ mọi tư tưởng: (1) Mistaken
thought or conceptualization. Incorrect thought. Discrimination; that which
is discriminated. (2) To plan, scheme or project; to worry or brood about.
VŨ TRỤ: The universe. The cosmos.
VU (bà bóng, bà đồng): Sorceress, shamaness. A female medium.
VÃNG (đi qua, đã qua, đã xảy ra):(1) To go, to advance, go
towards, to depart, to pass; to pass away. (2) Formerly, past, gone.
VÃNG VÃNG (luôn
luôn): Always, constantly, occasionally.
VÃNG SINH (tái sinh ở thế khác [tốt đẹp hơn] hoặc tái sinh sang thế giới Cực lạc):(1) To die.
(2) To be reborn, reincarnated. (3) To be reborn in hell. (4) To be reborn
in a heaven, or in the Pure Land. (5) To be reborn in Amitaabha's Pure Land
as a result of mindfulness of him.
VÃNG PHỤC (qua lại, tới lui): Going and returning; question
and answer.
VONG (quên, mất):(1) To forget. To lose one's mindfulness. (2) To lose. (3)
To forget about, in the positive sense of being free from something.
VÔ (không, không
có):(1) Without, none, not; lacking. A negative. In translating from
Sanskrit to Chinese, it is used for the a privative. Other Sanskrit terms
are abhaava, avidyamaana, naasti, asat, asa.mbhava. (1) Nonexistent,
non-existence. (2) Caused to be non-existent. (3) Non-being, impossible. (4)
Lacking reason or cause. (5) Pure human awareness, prior to experience or
knowledge. This meaning is used especially by the Ch'an sect. (6) The
“original non-being" from which being is produced in the Tao Te
Ching. This meaning is explained in Buddhism when making the distinction
between it and the Buddhist emptiness. (7) Vô(wu) is also used as a
function word in the way of the question mark at the end of a sentence. (8)
In the Zen (Ch'an) sect, the word.??? is called the gate to enlightenment
(See.???, Case 1).
VÔ THƯỢNG (không gì hơn) (không gì có thể so sánh): (anuttaraa).
(1) Most, best, greatest, unsurpassed (anuttaraa). (2) The Buddha's wisdom.
(3) Far.
VÔ THƯỢNG CHÁNH ĐẲNG BỔ -ĐỀ (đạo Giác Ngộ chân chánh cao tột): Peerless Correct Perfect
Enlightenment. Skt. anuttaraa-sa.myak-sa.mbodhi.
VÔ THƯỢNG CHÁNH ĐẲNG GIÁC (sự Giác Ngộ chân chánh cao tột): Skt. anuttaraa-sa.myak-sa.mbodhi. “Peerless Correct
Perfect Enlightenment”.
VÔ THƯỢNG PHÁP VƯƠNG (Vua Pháp Vô Thượng) # Phật:
The 'Unsurpassed King of the Dharma'. A term of respect for the Buddha.
VÔ NHỊ (không hai): “Not-two;" 'non-duality.' (1) The lack of
dualistic opposition (advaya). (2) The lack of a second (thing) (advitiiya).
(3) The lack of the dichotomy of a falsely discriminated subject and object
(dvaya-abhaava).
VÔ -TRỤ -XỨ-Ù NIẾT -BÀN (Niết bàn của Phật) - Niết bàn không khác với sinh tử: The Nirvaana of
Abiding in Neither Sa.msaara nor Nirvaana. Though not being stuck in the
world, one enters the world out of great compassion in order to save
sentient beings from suffering (apratisthita-nirvaana).
VÔ TÁC (không làm theo nghĩa làm, mà không vướng, không dụng tâm):
(1) Non-functioning, non-active; no activity. (2) Not artificial or
contrived. Natural. (3) Uncreated, unconditioned. (4) Without effect. (5) To
differ in quality; dissimilar. (6) The absence of a desiring mind.
VÔ TÁC TỨ ĐẾ (bốn sự thực vô tác): The
Four Uncreated Noble Truths, as opposed to the Four Created Noble Truths
(`sriimaalaa-suutra, T vol. 12, p. 221b).
VÔ ĐẢO (không lẫn lộn):(1) No perversion, no inversion, no
mistaken conception of reality.
VÔ CẤU (không dơ): Undefiled, pure, immaculate (vimala, amala, nirmala,
vigata-mala).
VÔ CẤU NHẪN (sự nhẫn nại không dơ): The fifth of the “six tolerances -Lục nhẫn" taught in the Ying-lo ching -Kinh Anh Lạc. The forbearance gained by a bodhisattva at the stage of Equal Enlightenment -Đẳng -Giác Địa when s/he severs the afflictions of ignorance and abides in the purity of the real self-nature.
VÔ THỦY (không có chỗ khởi đầu): (anaadi)
'Beginningless'. Refers to a situation where no matter how far back (in
time) one goes, a beginning point cannot be found.
VÔ HỌC ¹ HỮU HỌC: (a`saik.sa). “No-more-learning;" the
stage at which one no longer needs religious training, as opposed to.??? (
yu-hsu"eh). Another name for an arhat who has nothing more to learn.
One who has attained the state of arhat, has already abandoned all
defilement, so there remains nothing to learn and practice. (2) Muhak ch'ach'o -Vô Học Tự Siêu (1327-1405). An eminent Korean Seon monk of the late Goryeo period. He was the student of Hyegeun -Huệ Cần and teacher of Hamheo -Hàm Hư. His career reached its peak just before the full blossoming of the Neo-Confucian-led purge of Buddhism brought about severe structural changes in the Buddhist establishment. Because of these changes, Muhak would end up being Korean Buddhism's last National Teacher -Quốc sư.
VÔ KHUẤT NẠO (hạnh thứ bốn trong 10 Hạnh):
“Without limit." The fourth of the 'ten practices' stages of the
bodhisattva.
VÔ THƯỜNG (không lâu): (anitya) 'Impermanence.' The fact that all things are
impermanent is one of the basic premises of Buddhism. Everything is in
constant motion and change. Lack of an eternal nature. One of the
conditioned elements not concomitant with mind in Consciousness-only theory.
In this case the term means 'disappearance.'
VÔ THƯỜNG KHỒ (nỗi khổ do vô thường): The suffering
caused by impermanence.
VÔ TÁNH (không có tánh chất riêng, không hiện hữu.):(1) 'No
self-nature' (nihsvabhaavatva, nihsvbhaava). (2) That which does not really
exist; non-existence; lacking real substance. (3) The lack of inherent
existence that could be attached to: emptiness. (4) Lacking buddha-nature. A
being who cannot be enlightened no matter how much they strive.
VÔ TƯỞNG SỰ(sự sống không có suy nghĩ): (asa.mj~nika).
'condition of no-mind.' In Consciousness-only theory, one of the twenty-four
elements not concomitant with mind. When one is born into No Thought Heaven,
the mental functions of the first six consciousnesses do not arise, and this
mindless state is what is referred to here. This is an element provisionally
established on the seeds of the condition of no mind of the first six
senses.
VÔ -TƯỞNG THIÊN (cõi trời Vô Tưởng): (asa.mj~nika); 'no
thought heaven.' One of the heavens in the realm of form where
those who have accomplished the no-thought meditation are to be born. As all
thoughts are extinguished, practitioners sometimes mistake this state of
concentration for nirvaana.
VÔ TƯỞNG ĐỊNH (định vô tưởng):
(asa.mj~ni-sa.maapatti); 'non-conceptual concentration.' The state of
concentration that is the cause of being born into no-thought heaven. The
state of concentration wherein all mental actions and functions of the first
six consciousnesses are stopped. A state of spiritual concentration to the
extent of which there is no consciousness. In Abhidharmako`sa theory, one of
the fourteen elements not concomitant with mind. In Consciousness-only
theory, one of the twenty-four elements not concomitant with mind. This
concentration is also practiced by non-Buddhists, and is called a tainted
concentration with the nature of goodness. It is tainted because the
mano-consciousness is still producing self-view.
VÔ TƯỞNG LUẬN (một chương trong kinh Phạm Võng): A
section of the Brahmajala-suutra , which explains eight of the sixty-two
views.
VÔ QUÝ (không xấu hổ): (anapatraapya): 'no shame.' Listed as one of the
greater evil elements in the Abhidharmako`sa-bhaasya and as one of the
twenty secondary defilements in the doctrine of the Fa-hsiang school. The
mental action of not feeling shame toward others, not noticing the world,
and selfishly inflicting harm.
VÔ TÀM (không hổ thẹn): (aahriikya). 'No conscience.' In the
Abhidharmako`sa-bhaasya this is counted as one of the greater defilement
elements, and in the doctrine of the Fa-hsiang school it is one of the
twenty secondary defilement elements. The mental action of doing evil and
not feeling any shame for it. It is one of the 'middling' secondary
defilements, and is considered to be a 'real element.'
VÔ TÀM NGOẠI ĐẠO (phái ngoại đạo không biết xấu hổ):(1) The Saivites (followers of `Siva).
(2) The followers of Pakudha-kaccaayana, who believed that it was not
necessary to feel shame or remorse for one's sins.
VÔ PHƯƠNG (không trở ngại, không giới hạn, không có nơi chốn rõ rệt):(1) Without anxiety or fuss. Free, without
hindrance. Easily. (2) Unrestrictedly, limitlessly. (3) No special place (na
kvacit).
VÔ ĐIỀU KIỆN: “Unconditioned”.
VÔ TỶ PHÁP (giáo pháp cao thượng không gì có thể so sánh):
The “incomparable dharma." A Chinese translation for the Sanskrit
term abhidharma.
VÔ NHAI (không bờ): Boundless, limitless.
VÔ LẬU (không rò rỉ, không lầm lẫn) ¹ HỮU LẬU: (anaasrava) Literally “no-leaking" or “no-outflow." Can also be interpreted as “undefiled" or “untainted." The opposite of Hữu Lậu(yu-lou) or “possessing outflow." See under Hữu Lậu for further explanation. (naka p="1351d")
VÔ LẬU CHỦNG TỬ (hạt giống vô lậu): 'Undefiled
seeds' or 'seeds of no-outflow.' The seeds that the wisdom of enlightenment
produces are undefiled seeds. In the aalaya-vij~naana there are defiled
seeds, and since the undefiled seeds which must also be stored there would
become defiled by contact, it is said that the undefiled seeds are
“attached to" the aalaya-vij~naana, rather than kept within the
aalaya-vij~naana.
VÔ VI (sự sống giải thoát): i (asa.mskrta);
'unconditioned', 'uncreated.' That which is not arisen on the basis of
causes and conditions. That which is unconnected with the relationship of
cause and effect. Absolutely eternal true reality which transcends
arising-changing-cessation. Another name for nirvaana or tathataa. This was
originally an important technical term in Taoism.
VÔ VI PHÁP (cảnh giới giải thoát) ¹ HỮU VI PHÁP:
(asa.mskrta-dharmaah). Eternal, absolute conditions separated from arising,
changing and ceasing. Unconditioned existence. A way of speaking about
nirvaana, etc., which is not subject to cause, or the principle of the
condition of escape from transmigration. In contrast to 'conditioned
existence' unconditioned existence has the meaning of 'eternally existing.'
In Abhidharmako`sa philosophy, 'conditioned' and 'unconditioned' elements
are considered to be impermanent and eternal respectively, each having their
own isolated existence. On the other hand, in Consciousness-only theory,
both are seen as two aspects of the same thing, the true nature of
conditioned existence being that of the absolute existence of unconditioned
elements.
VÔ VI NGHỊCH HẠNH (một trong mười hạnh):
'Not resenting' One of the 'ten practices' stages in the career of a
bodhisattva.
VÔ SINH (không sinh diệt): (anutpanna, ajaati). (1) Unborn, not produced or
arisen, Since the original quality of all things is emptiness, there
actually is no such thing as arising, changing and ceasing. Therefore the
term is equivalent to 'emptiness.' (2) The transcendence of the world of
delusion. The absolute-principle separated from arising and cessation. (3)
'Arhat', or 'nirvaana.' The condition of cessation of all defilements. (4)
Death.
VÔ SINH TỨ CHÂN ĐẾ (bốn sự thực về vô sinh): In T'ien-t'ai thought, the second of the four levels of the Four
Noble Truths, taught within the 'shared' (t'ung) teaching. Here, the truths
of suffering, accumulation, cessation and way are all interpreted from the
standpoint of emptiness. That is to say, all four are understood to be empty
at the Shared Teaching's level of insight.
VÔ SINH NHẪN (sự thể nghiệm vô sinh, sự an lạc do thể nghiệm vô sinh): (anutpattika, dharma-k.sk.saanti).
'Cognizance of non-arising.' Also written.???. The mind at rest in its
awakening to the reality of the non-arising of all existences; the
enlightenment that is cognizant of complete non-arising. A condition of
having realized non-arising and non-cessation for oneself, such that one
never backslides into a deluded condition.
VÔ SI (không tối tăm, không ngu si): (amoha). 'No delusion.' According to the Fa-hsiang school, one of the 'three roots of goodness' -Tam thiện căn and one of the eleven 'good mental function' elements. A lack of delusion in the mind; the presence of a clear view regarding the environment.
VÔ SI LOẠN (Hạnh thứ năm trong Thập Hạnh) (không si loạn): 'Not confused.' The fifth of the 'ten practices' stages
in the fifty-two stage career of a bodhisattva.
VÔ TƯỚNG PHƯƠNG TIỆN ĐỊA (Địa thứ bảy trong Thập Địa) # VIỄN -HÀNH ĐỊA:
The stage of markless expedient means. The seventh of the ten bhuumis. Also
called.???. Here the bodhisattva is able to do characteristic-transcending
practice.
VÔ SÂN (không giận không bực bội): (apratigha). 'No-enmity,'
'no-anger.' One of the ten 'virtue-producing mental condition' elements
enumerated in the Abhidharmako`sa-bhaasya. In the doctrine of the Fa-hsiang
school, one of the eleven good mental function dharmas, and one of the
'three roots of goodness'. The mental function of not becoming angry with
anything in the environment.
VÔ NGẠI (không vướng mắc): Unobstructed, unimpeded, unhindered
(apratigha, anaavrti)
VÔ ĐOAN (không lý do, khi không):(1) Bottomless, beginningless, originless.
(2) Without a cause or reason.
VÔ PHƯỢC GIẢI THOÁT (thứ chín trong Thập Hồi hướng):
'Unbound emancipation.' The ninth of the 'ten dedications of merit' of the
path of the bodhisattva. The stage where one breaks off attachment with the
view of all elements being the same, which one experiences through the
wisdom of praj~naapaaramitaa.
VÔ SẮC GIỚI (cõi Vô Sắc): The Formless Realm. The third of the
three realms. The realm of pure spirit, in which materiality (one's body)
is transcended. This realm is characterized by the function of four
different types of awareness: (1) the awareness of the limitlessness of
emptiness; (2) the awareness of limitless consciousness; (3) the awareness
of the limitlessness of nothingness and (4) the awareness of neither
thoughtlessness nor non-thoughtlessness.
VÔ TRƯỚC (Hạnh thứ bảy trong Thập Hạnh):
'Unimpeded' The seventh of the 'ten practices' stages of bodhisattvahood.
VÔ TRƯỚC BỔ TÁT (tên người): Asanga (bodhisattva). A native of Gandhaara in north India in the fourth century A.D. and a great exponent of the Yogaacaara School. Born as a brahmin's son, he first followed Hiinayaana but was later converted to Mahaayaana. He composed numerous discourses on the Yogaacaara philosophy and practice, including the Mahaayaana-sa.mgraha-`saastra -Nhiếp Đại Thừa Luận. In the Tibetan tradition, the Yogaacaarabhuumi-`saastra -Du Dà Sư Địa Luận is also ascribed to him. Myth says that he often visited Tusita Heaven to receive the teaching from Maitreya. His younger brother Vasubandhu -Thế Thân further developed Yogaacaara doctrine.
VÔ TẬN CÔNG ĐỨC TẠNG (thứ năm trong Thập Hồi hướng):
The stage of the 'inexhaustible treasury of merit.' The fifth stage of the
'ten dedications of merit' of the path of the bodhisattva. The stage of
teaching people the meritorious dharma of the ever-present buddha-nature
without exhaustion.
VÔ BIỂU SẮC (có mà không thấy được): 'Unmanifest
form.' Invisible form. Its existence is acknowledged as a result of
inference according to reason. See “(chieh-t'i).
VÔ KÝ (không phân biệt) (do lãng trí):(1) No response. A reference to the
Buddha's silence in reply to metaphysical questions put to him by other
philosophers. (2) Neutrality, as opposed to good or evil, which results in
no karmic effect (avyaakrta). This is distinguished into two kinds: (3) No
memory. (naka p="1318")
VÔ THAM:
(alobha). 'not coveting.' One of the ten 'virtue producing mental function'
elements listed in the Abhidharmako`sa-bhaasya, one of the eleven 'good
mental function' elements in the doctrine of the Fa-hsiang school, and also
one of the 'three good roots'. The function of the mind of keeping itself
from being infected by avarice. A lack of covetousness--actively disliking
and distancing from the object of desire.
VÔ GIÁ (không phân biệt thân sơ, khắp cả): Non restriction,
non-differentiation, non-discrimination. Broad-mindedly and tolerantly not
cutting off a person and interrupting their speech. Not blocking the way;
non-obstruction. (2) A large teaching assembly where offerings of both the
provisions and the teaching are made to all without distinction.
VÔ BIÊN (không bờ mé): (ananta). Without limit. Endless. Spatially unlimited.
VÔ-DƯ NIẾT -BÀN (Niết bàn của Phật): Unconditioned,
unlimited nirvaana; “nirvaana without remainder." The state of
total liberation from all physical and mental conditions. This is in
contrast to nirvaana with remainder, where the body still exists. Also
written as.???Ï. One of the four kinds of nirvaana in the theory of the
school of Consciousness-only. The hindrances due to defilement in the mind
are cut off, and the body that is composed of the five aggregates is
extinguished. Therefore there is nothing remaining to depend upon. In this
nirvaana, all hindrances due to defilement are destroyed, so it can be
attained by hearers and solitary realizers.
VƯƠNG THÀNH # VƯƠNG XÁ THÀNH (thành phố Vương Xá): An abbreviation of Vương Xá Thành -Raajagraha.
VƯƠNG XÁ ĐẠI THÀNH # VƯƠNG XÁ THÀNH: See Vương Xá Thành -Raajagraha.
VƯƠNG XÁ THÀNH # VƯƠNG THÀNH: Raajagraha, the site of the preaching of the Diamond-cutter suutra. Located in ancient India, the capital of the norther state of Magadha. At the time of `Saakyamuni it was a flourishing cultural and economic center. `Saakyamuni supposedly spent a great deal of time in this area and thus delivered many sermons here, especially at Grdhrakuuta -Linh Thứu sơn (Vulture's Peak) and Venuvana-vihaara -Trúc Lâm tinh xá. The state of Magadha was ruled by Bimbisaara -Tần-Bà-Sa-La who was a patron of Buddhism.
VĂN (nghe):(1) To hear, to listen; to have heard about; be informed. (2) To
make known to, to state; notoriety. (3) To smell.
VĂN DANH (nghe tên), đặc biệt là được nghe danh hiệu của Đức A Di Đà: To hear about a
Buddha, especially Amitaabha Buddha. (naka p="1372")
VĂN DANH KIẾN PHẬT NGUYỆN (nguyện thứ 45 trong 48 Đại nguyện): The promise that one will hear the
Buddha's name and see his form. The forty-fifth of the forty-eight vows of
Amitaabha Buddha. (naka p="1372")
VẠN (10.000): Ten thousand; myriad, all. A vast number.
VẠN (một diện tích lớn):(1) A vast area. One is about 15
acres, therefore, literally 150,000 acres. (2) To travel on water
continuously without end.
VĂN (văn chương, tao nhã):(1) Literature, literary accomplishments,
polite studies. (2) Literary text, production, composition, sentence, style;
letters. (3) Elegant, refined; decoration. (4) Design, figure of speech;
form, figure, shape.
VĂN THÙ (tên một vị Bồ tát): a bodhisattva who represents
the wisdom and realization of all buddhas, as contrasted with Samantabhadra
who represents meditation and practice. He is the left-hand attendant of
`Saakyamuni Buddha, and is often portrayed mounted on a lion.
VĂN THÂN (từ của tông Duy Thức): The 'gathering of syllables'.
One of the twenty-four elements 'not associated with mind' in the theory of
the Consciousness-only school. Two or more syllables assembled together.
VÔ (không, không
có): Not, no, non
VỊ (chưa; đọc là Mùi: 1 trong 12 con giáp): (1) No; not yet; there
is not; there has not yet been, there has never been. (2) The eighth of the
twelve earthly astrological stems; Southwest; 2-4 pm; the Sheep.
VỊ LAI (chưa tới) = TƯƠNG LAI (sắp tới):
(anaagata). A time not yet come; the future, the next generation, next age.
VỊ TẰNG HỮU (chưa hề có):(1) Never. Not yet. Not
yet been, seen, experienced, etc. There has never been.. (2) In Indian
drama and aesthetic writings there was a style of poetry called adbhuta.
This word means 'surprised', or 'well I never..'. Since the Buddhist
scriptures were something not yet seen in the world, this word came to be
used to term one kind of the twelve divisions of the Buddhist canon, the
adbhuta, which are accounts of miracles performed by the Buddha or another
deity.
VĨNH (một thời gian dài):(1) Long, lengthy. A long time;
eternity. (2) Absolute.
VĨNH GIA TẬP (tên sách): Yung-chia chi -See Thiền Tông Vĩnh Gia Tập
VĨNH VÔ (hoàn toàn không có): Definitely non-existent.
VI (làm, là):
(1) To do, to act, to undertake. (2) To become, turn into. (3) To control,
to manipulate, to handle. (4) For the purpose of. (5) To take as, to regard
as. (6) To interfere; to deceive. (1) That which is created or
conditioned--karma, karmic.
VẬT (đồ vật, động vật.):(1) A thing; things and affairs
of the world; things in general; things outside of oneself; others. (2)
Living creatures. (3) Goods. (4) All beings, sentient beings, people of the
world (jagat). Body, substance, essence. However, wu generally refers to
objectively perceived experiential things and situations (vastu), rather
than to a subject or essence. (5) Self-nature, original nature. (6) That
which truly exists in the objective world. (7) The original principle in
Saamkhya philosophy (tattva).
VẬT NGOẠI (ngoài vật chất): The absolute realm, which
transcends the world of individual existence. (naka p="1368") HPC
7.123a22
VĨ (ngang, sợi ngang): Parallels of latitude; cross threads, crosswise, woof,
horizontal.
VÕNG (lưới):
(1) A net used to catch birds, fish and criminals. The legal system. (2) To
catch with a net. (3) Nothing, naught [-³]. (4) That which cannot, or
should not be done. In vain, wasteful. (5) To deceive.
VIẾT (nói):
(1) To say, to speak. It is said. (2) Reason, pretext. (3) To be pleased to
say.
VỌNG (nhìn, Rằm, hy vọng):(1) To expect, to hope. (2) To look towards;
to gaze at (from a distance). (3) To face; in terms of. (4) Resentment,
grudge. (5) The full moon. (6) A sacrifice offered by the emperor to the
mountains and streams. (7) Speaking of, in regard to.. In contrast to. Synonymous with -đ (yu"eh).
VINH (vinh
quang, vinh hoa):(1) To flourish, to grow, to become popular;
luxuriant. (2) Bright, flourishing, prosperous. Glory, splendor, honor. (3)
Excellent, wonderful (samucchraya)
VU (cái chén):
A bowl.
VI:(1)
Different, to differ. To depart from, be removed from. (2) To err, to make a
mistake, to be wrong. Mistake, error.
VI CẢNH:
The things in the external world that are disagreeable to oneself;
disagreeable objects.
VI CỰ:
Refuse, reject, rebuff.
VI THUẬN:
Agreeable and disagreeable (objects). Those things which are sensed as
either pleasurable or painful.
VIỄN:
(1) Distant, in time or space. Remote, far-reaching. (2) To regard as
distant. (3) To keep away from. To send away. To keep at a distance.
VIỄN LY:
(parivarjana, praviveka). (1) Be distantly separated. Keep away, keep at a
distance, shun. Separated. Remove, take away (viveka, apagama, varjana,
varjita). (2) Not doing afflicted actions (akurvan). (3) Excel, surpass,
extricate, get out of. (4) To cut off, or transcend the attachment to the
manifest world and/or the causes of such attachment. Not mixing with worldly
defilements. (asa.msarga, praavivekya, apagata). (5) To distance oneself
from people. (6) To break off, destroy (prahaana). (7) To drive away, repel;
escape, flee, be freed. (8) In Buddhist logic, a negative expression of the
non-existence of a certain quality.
VIỆN # TỰ VIỆN:(1) A walled-in, separately enclosed building,
usually on the temple grounds. Also a general name for a Buddhist temple.
VÂN BỐ (mây giăng): To spread out like clouds in the sky.
VỊ (nói, bảo):(1) To say, to speak, to tell, to relate, to explain. To
refer to, to point out. (2) To be called, to call; the so-called. (3) It is
said, it is thought; (so-and-so) says (thinks, etc.). This means..
VIỆT (vượt):
(1) To transcend, to cross over, go beyond. (2) To go away, leave, run away,
escape; separate from, make distance between. (3) Drop, lose, miss. (4) To
ascend, to reach to. (4) The name of an ancient kingdom (the Yu"eh).
VẬN (số mệnh, mang đi, 1 chu kỳ):(1) To transport,
carry, convey. (2) Revolve, turn around. (3) A revolution or turn of fate.
(4) Fate, luck, destiny. (5) A circuit or period of time.